During the reign of Hayam Wuruk, Majapahit employed a well-organized bureaucratic structure for administrative purposes. The hierarchy and structure relatively remain intact and unchanged throughout Majapahit history. The king is the paramount ruler, as the chakravartin he is considered as the universal ruler and believed to be the living god on earth. The king holds the highest political authority and legitimacy. During his daily administration, the king is assisted by bureaucratic state officials that also included the close relatives of the kings that hold certain esteemed titles. The royal order or edict usually transmitted from the king to the high officials well to their subordinates. The officials in Majapahit courts are :
- Rakryan Mahamantri Katrini, usually reserved for the king's heir
- Rakryan Mantri ri Pakira-kiran, the board of ministers that conduct the daily administration
- Dharmmadhyaksa, the officials of laws, state laws as well as religious laws
- Dharmma-upapatti, the officials concerning religious affairs
Territorial division
Majapahit recognize the hierarchy classifications of lands within its realm :
- Bhumi : the kingdom, ruled by the king
- Nagara : the province, ruled by the rajya (governor), or natha (lord), or bhre (prince or duke)
- Watek : the regency, administered by wiyasa,
- Kuwu : the district, administered by lurah,
- Wanua : the village, administered by thani,
- Kabuyutan : the hamlet or sanctuary place.
| Provinces | Titles | Rulers | Relation to the King |
|---|---|---|---|
| Kahuripan (or Janggala, today Surabaya) | Bhre Kahuripan | Tribhuwanatunggadewi | queen mother |
| Daha (former capital of Kediri) | Bhre Daha | Rajadewi Maharajasa | aunt and also mother-in-law |
| Tumapel (former capital of Singhasari) | Bhre Tumapel | Kertawardhana | father |
| Wengker (today Ponorogo) | Bhre Wengker | Wijayarajasa | uncle and also father-in-law |
| Matahun (today Bojonegoro) | Bhre Matahun | Rajasawardhana | husband of the duchess of Lasem, king's cousin |
| Wirabhumi (Blambangan) | Bhre Wirabhumi | Bhre Wirabhumi1 | son |
| Paguhan | Bhre Paguhan | Singhawardhana | brother in-law |
| Kabalan | Bhre Kabalan | Kusumawardhani2 | daughter |
| Pawanuan | Bhre Pawanuan | Surawardhani | niece |
| Lasem (a coastal town in Central Java) | Bhre Lasem | Rajasaduhita Indudewi | cousin |
| Pajang (today Surakarta) | Bhre Pajang | Rajasaduhita Iswari | sister |
| Mataram (today Yogyakarta) | Bhre Mataram | Wikramawardhana2 | nephew |
- Bhre Wirabhumi is actually the title: the Duke of Wirabhumi (Blambangan), the real name is unknown and he referred as Bhre Wirabhumi in Pararaton. He married to Nagawardhani, the king's niece.
- Kusumawardhani (king's daughter) married to Wikramawardhana (king's nephew), the couple become the heir.
- Negara Agung, or the Grand State, the core kingdom. The traditional or initial area of Majapahit during its formation before entering the imperial phase. This includes the capital city and the surrounding areas where the king effectively exercises his government. This area covered the eastern half of Java, with all its provinces ruled by the Bhres (dukes), the king's close relatives.
- Mancanegara, areas surrounding Negara Agung. These areas are directly influenced by Javanese culture, and obliged to pay annual tributes. However these areas usually possess their own native rulers or kings, that might foster alliance or intermarried with the Majapahit royal family. Majapahit stationed their officials and officers in these places and regulate their foreign trade activities and collect taxes, yet they enjoyed substantial internal autonomy. This includes the rest of Java island, Madura, Bali, as well as Dharmasraya, Pagaruyung, Lampung and Palembang in Sumatra.
- Nusantara, areas which do not reflect Javanese culture, but are included as colonies and they had to pay annual tribute. They enjoyed substantial autonomy and internal freedom, and Majapahit did not necessarily station their officials or military officers here; however, any challenges on Majapahit oversight might draw severe response. These areas such as the vassal kingdoms and colonies in Maluku, Lesser Sunda Islands, Sulawesi, Borneo, and Malay peninsula.
- Mitreka Satata, literally means "partners with common order". It refer to independent foreign states that is considered as Majapahit's equals, not the subject of Majapahit powers. According to Nagarakretagama canto 15, the foreign states are Syangkayodhyapura (Ayutthaya of Siam), Dharmmanagari (Nakhon Si Thammarat Kingdom) in southern Thailand, Rajapura (Ratburi) and Singhanagari (Singora or modern Songkla), Marutma (Martaban or Mottama, modern Southern Myanmar), Champa (today Southern Vietnam), Kamboja (Cambodia), and Yawana (Annam). Mitreka Satata can be considered as Majapahit's allies, since other foreign kingdoms in China and India was not included in this category, although Majapahit known has conducted foreign relations with these nations.
The territories belongs within Majapahit Mandala sphere of influence were those categorized as Mancanegara and Nusantara. These areas usually have their own indigenous rulers, enjoy substantial autonomy and have their own political institution intact without further integration into Majapahit administration. The same mandala model also applied on previous empires; Srivijaya and Angkor, and also Majapahit's neighboring mandalas; Ayutthaya and Champa.
In later period, Majapahit's hold on its overseas possessions began to waned. According to Wingun Pitu inscription (dated 1447) it was mentioned that Majapahit consist of 14 provinces, that administrated by the ruler titled Bhre. The provinces or vassal areas are :
- Daha (former capital of Kediri)
- Jagaraga
- Kabalan
- Kahuripan (or Janggala, modern Surabaya)
- Keling
- Kelinggapura
- Kembang Jenar
- Matahun (today Bojonegoro)
- Pajang (today Surakarta)
- Singhapura
- Tanjungpura
- Tumapel (former capital of Singhasari)
- Wengker (today Ponorogo)
- Wirabhumi (today Blambangan)
In sum, Majapahit was the largest empire ever to form in Southeast Asia. Although its political power beyond the core area in east Java was diffuse, constituting mainly ceremonial recognition of suzerainty, Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished.
Numbers of local legends and folklores in the region had mentioned about the Majapahit kingdom. Most of them mentioned about the incoming Javanese forces to their land, which was probably a local testament of the empire's expansive nature that once dominating the archipelago. The legend of Minangkabau mentioned an invading foreign prince—associated with Javanese Majapahit kingdom—being defeated on buffalo fight. Others than Javanese sources, some regional legends mentioning Majapahit kingdom or its general Gajah Mada, also can be found; from Aceh, Minangkabau, Palembang, Malay Peninsula, Sunda, Brunei, Bali to Sumbawa.
Several Javanese legends were originated or become popular during Majapahit period. The Panji cycles, the tale of Sri Tanjung, and the epic of Damarwulan, are popular tales in Javanese and Balinese literatures. The tales of Panji was dated from older period during Kediri kingdom, while the tale of Sri Tanjung and the epic of Damarwulan took place during Majapahit period. These tales has remain a popular theme in Javanese culture of later period during Mataram Sultanate, and often become the source of inspiration for wayang shadow puppet performance, ketoprak and topeng dance drama. Majapahit had a momentous and lasting influence on Indonesian architecture.
The descriptions of the architecture of the capital's pavilions (pendopo) in the Nagarakertagama invoke the Javanese Kraton also the Balinese temples and palace compounds of today. The Majapahit architectural style that often employs terracotta and red brick had heavily influenced the architecture of Java and Bali in the later period. The Majapahit style candi bentar split gate, the kori or paduraksa towering red brick gate, and also pendopo pavilion has become ubiquitous in Javanese and Balinese architectural features, as evidence in Menara Kudus Mosque, Keraton Kasepuhan and Sunyaragi park in Cirebon, Mataram Sultanate royal cemetery in Kota Gede, Yogyakarta, and various palaces and temples in Bali.
The vivid, rich and festive Balinese culture is considered as one of Majapahit legacy. The Javanese Hindu civilization since the era of Airlangga to the era of Majapahit kings has profoundly influenced and shaped the Balinese culture and history. The ancient links and Majapahit legacy is observable in many ways; architecture, literature, religious rituals, dance-drama and artforms. The aesthetics and style of bas-reliefs in Majapahit East Javanese temples were preserved and copied in Balinese temples.
It is also due to the fact that after the fall of the empire, many Majapahit nobles, artisans and priests has took refuge either in the interior mountainous region of East Java or across the narrow strait to Bali. Large numbers of Majapahit manuscripts, such as Nagarakretagama, Sutasoma, Pararaton and Tantu Pagelaran, were being well-kept in royal libraries of Bali and Lombok, and provides the glimpse and valuable historical records on Majapahit. The Majapahit Hindu-Javanese culture has shaped the culture of Bali, that led to popular expression; "without Java there is no Bali". Yet in return, Bali is credited as the last stronghold to safeguard and preserved the ancient Hindu Javanese civilization.
In weaponry, the Majapahit expansion is believed to be responsible for the widespread use of the keris dagger in Southeast Asia; from Java, Bali, Sumatra, Malaysia, Brunei, Southern Thailand, to the Philippines. Although it has been suggested that the keris, and native daggers similar to it, predate Majapahit, nevertheless the empire expansion contributed to its popularity and diffussion in the region.
For Indonesians in later centuries, Majapahit became a symbol of past greatness. The Islamic sultanates of Demak, Pajang, and Mataram sought to establish their legitimacy in relation to the Majapahit.[40] The Demak claimed a line of succession through Kertabumi, as its founder, Raden Patah, in court chronicles was said to be the son of Kertabumi with Putri Cina, a Chinese princess, who had been sent away before her son was born.
Sultan Agung's conquest of Wirasaba (present day Mojoagung) in 1615—during that time just a small town without significant strategic and economic value—led by the sultan himself, may probably have had such symbolic importance as it was the location of the former Majapahit capital. Central Javanese palaces have traditions and genealogy that attempt to prove links back to the Majapahit royal lines—usually in the form of a grave as a vital link in Java—where legitimacy is enhanced by such a connection.[citation needed] Bali in particular was heavily influenced by Majapahit and the Balinese consider themselves to be the true heirs of the kingdom
Modern Indonesian nationalists, including those of the early 20th-century Indonesian National Revival, have invoked the Majapahit Empire. The memory of its greatness remains in Indonesia, and is sometimes seen as a precedent for the current political boundaries of the Republic. Many of modern Indonesian national symbols derived from Majapahit Hindu-Buddhist elements. The Indonesian national flag "Sang Merah Putih" ("Red and White") or sometimes called "Dwiwarna" ("The bicolor"), derived from the Majapahit royal color. The Indonesian Navy flag of red and white stripes also has a Majapahit origin. The Indonesian national motto, "Bhinneka Tunggal Ika", is a quotation from an Old Javanese poem "Kakawin Sutasoma", written by a Majapahit poet, Mpu Tantular.
The Indonesian coat of arms, Garuda Pancasila, also derives from Javanese Hindu elements. The statue and relief of Garuda have been found in many temples in Java such as Prambanan from the ancient Mataram era, and the Panataran as well as the Sukuh temple dated from the Majapahit era. The notable statue of Garuda is the statue of the king Airlangga depicted as Vishnu riding Garuda.
In its propaganda from the 1920s, the Communist Party of Indonesia presented its vision of a classless society as a reincarnation of a romanticized Majapahit. It was invoked by Sukarno for nation building and by the New Order as an expression of state expansion and consolidation. Like Majapahit, the modern state of Indonesia covers vast territory and is politically centred on Java.
Palapa, the series of communication satellites owned by Telkom, an Indonesian telecommunication company, has been named after Sumpah Palapa, the famous oath taken by Gajah Mada. Gajah Mada swore that he would not taste any spice as long as he had not succeeded in unifying Nusantara (Indonesian archipelago). This ancient oath of unification signifies the Palapa satellite as the modern means to unify the Indonesian archipelago by way of telecommunication. The name was chosen by president Suharto, and the program was started in February 1975.
During the last half year of 2008, the Indonesian government sponsored a massive exploration on the site that is believed to be the place where the palace of Majapahit once stood. Jero Wacik, the Indonesian Minister of Culture and Tourism stated that the Majapahit Park would be built on the site and completed as early as 2009, in order to prevent further damage caused by home-made brick industries that develop on the surrounding area. Nevertheless, the project leaves a huge attention to some historians, since constructing the park's foundation in Segaran site located in south side of Trowulan Museum will inevitably damage the site itself. Ancient bricks which are historically valuable were found scattered on the site. The government then argued that the method they were applying were less destructive since digging method were used instead of drilling.
Source : Wikipedia.
