1. Legitimacy by Genealogy: Case Studies in the Indonesian Archipelago, Cambodia and Thailand
Dian Sulistyowati
Andriyati Rahayu
Faculty of Humanities
University Indonesia

2. LEGITIMACY
Legitimacy means a political order’s worthiness to be recognized
Legitimacy by genealogy when applied to kingship refers to matters related to claims of kinship, such as affiliations, genealogical relations, lineage memberships, etc
Legitimacy means a political order’s worthiness to be recognized
The phrase legitimacy by descent, when applied to kingship, first and foremost refers to succession to office through the claims of kingship, such as genealogical connection, lineage, membership, and the like. Many dynasties’ claims are based on such genealogical validation in terms of the cultural definition of kinship prevalent in the society in question. The phrase legitimacy by descent, when applied to kingship, first and foremost refers to succession to office through the claims of kingship, such as genealogical connection, lineage, membership, and the like. Many dynasties’ claims are based on such genealogical validation in terms of the cultural definition of kinship prevalent in the society in question.

3. Dyah Balitung from Mataram Kingdom in Central Java
One of the most popular types of legitimation used by kings in Southeast Asia is by descendant line or genealogy.
Examples:
Dyah Balitung from Mataram Kingdom in
Central Java
- Ramkhamhaeng from Sukhotai Kingdom
Legitimacy by genealogy when applied to kingship refers to matters related to claims of kinship, such as affiliations, genealogical relations, lineage memberships, etc. One of the most popular types of legitimation used by kings in Southeast Asia is by descendant line or genealogy. There were several kings known to have used this type of legitimation, for example Dyah Balitung who ruled the Old Mataram kingdom of Central Java on the 9th-10th century AD, Airlangga who ruled the Old Mataram kingdom in East Java on the 11th-13th century AD, Ramkhamhaeng who ruled Sukhothai kingdom in the 13th century AD, and King Mangrai of Lan Na Thai kingdom on the 13th-14th century AD.

4. Objectives
The aims and objectives of this research is to discuss the patterns of legitimation by genealogy of kings in Southeast Asia, particularly in Indonesia Archipelago, Thailand and Cambodia.
Other objectives of this research is to explain factors and reasons of why these kings had chosen a particular pattern of legitimation

5. Method
Information of genealogy will be acquired from written sources such as inscriptions and manuscripts related to each rulers.
The method which will be used to achieve objectives in this research is analytical descriptive method.
This method will include data collecting, analysis of data, as well as interpretation of data. Primary data used in this research are inscriptions dating from the 9th-14th century AD which had mentioned information about types of legitimation used by the kings. Secondary data used in this research are manuscripts originated from the 9th-14th century AD which had mentioned the genealogical data of a particular king

6. Indonesia Archipelago
Result
Indonesia Archipelago
Thailand
Cambodia

7. Yupa Inscription Starts from Yupa Inscription (Kutai area in Borneo) ,
King Mulawarman mentioned his
grandfather, Kundungga, and the king’s
father, Aswawarman.
The mentioning of King Mulawarman’s predecessors is thought to be a type of legitimacy. Based on the fact that Kundungga is a native Indonesian name – although on the Yupa inscription he was inscribed as Maharaja Kundungga – and the founder of the dynasty was Aswawarman, it is assumed that the figure that was considered as the founder of a dynasty was he who had been influenced by the Indian culture.

8. Rakai mataram sang ratu Sanjaya Sri Maharaja rakai Panangkaran
Mantyasih Inscription (829 Śaka) issued by Dyah Balitung, mentions a list of kings who ruled during Ancient Mataram period. They are:
Rakai mataram sang ratu Sanjaya
Sri Maharaja rakai Panangkaran
Sri Maharaja Rakai panunggalan
Sri Maharaja Rakai warak
Sri Maharaja rakai garung
Sri Maharaja rakai Pikatan
Sri Maharaja rakai kayuwangi
Sri Maharaja Rakai watuhumalang
BJO Schrieke (1957) was of the opinion that the kings who mentioned genealogy in his inscriptions were those who actually had no right to the throne. This might be the case with Balitung. The Mantyasih also mentions the grants of sima to five viceroys because of their good deeds during the king’s marriage (Soemadio, 1984: 137).
in the Mantyasih Inscription, Balitung was still called haji, which is a lower-ranked leader, while in the inscriptions that are younger than Mantyasih, his title is Sri Maharaja (Nastiti, 1982:3). So we can assume that Balitung was previously a lower-ranked king, and he was given the title of Sri Maharaja after his marriage.

9. Pucangan Inscription (963 Śaka)
Mentioned about airlangga genealogy
Pucangan Inscription also known as the Calcutta Inscription.
The inscription uses two languages, Sanskrit and Old Javanese, while the scripts are Old Javanese.
The date of this inscription is 963 Śaka.
The description about the genealogy of King Airlangga is on the Sanskrit part.
The description about the genealogy of King Airlangga is on the Sanskrit part. Herewith is the translation:
…Sri Isanatungga has a beautiful daughter because of the pureness of her heart, like a swan that has wings that lives at the picturesque and beautiful Lake Manasa, who was always been loved by the king and also the swan who reigned as a queen with the name and sri Isana Tunggawijaya. She was married to Sri Lokapala, a wise, charming, and famous king because of his bravery. He was born to be the world’s gem and the arena of his soul.
The description of the genealogy and origin of King Airlangga puts him in the descendant of the Isana dynasty, which was set up by Pu Sindok Sri Isanatungga.
Based on another inscription, namely the Mruwak or Sirahketing Inscription dated 1126 Śaka, we know that there was once a king by the name of Sri Isana Dharmmawangsa Tguh Anantawikramotunggadewa. It can be assumed that he was a direct descendant of Pu Sindok because his title contains the word isana. There is a great possibility that he was the son of Makutawangsa wardhana, which was the son of Sri Isanatungga and Sri Lokapala that were mentioned in the Pucangan Inscription.
Dharmawangsa Tguh was the brother of Gunapriya Dharmmapatni, who was the mother of Airlangga (Soemadio, 1984:171).
Later on, Airlangga was married to the daughter of Dharmmawangs Tguh, his own cousin. Unfortunately, shortly after the wedding, the kingdom was attacked by King Wura Wari and the capital turned to ashes. It forced Airlangga to escape to the forest with his faithful aide, Narottama. (Soemadio, 1984: 173).
It is most probable that Airlangga’s wife was killed in that attack, which explains why Airlangga felt it necessary to put his genealogy in the Pucangan Inscription. When Airlangga later became a king and he legitimize his position by describing the history of his genealogy as the descendant of the Isana dynasty.

10. Dapunta Selendra Inscription
Found in Sojomerto, Central Java,
from early 7th century AD.
It was inscribed in Pallawa scripts and Old Malay language.
Its content is about a figure named Dapunta Selendra. It also mentions the names of his parents, Santanu and Bhadrawati, as well as the name of his wife, Sampula.
Dapunta Sailendra was considered the forefather of the Selendra dynasty. In order to legitimize his position, he mentions his genealogy.
According to Boechari, Dapunta Selendra was a figure from Sumatra, who later set up the Syailendra in Java. In order to legitimize his position, he mentions his genealogy. However, there are only very few information about the Dapunta Selendra figure and his parents, so that it is difficult for us to retrace his origin. Nonetheless, taking into account the information on his inscription, his parents must have been quite famous figures in that area during that period.

11. Mūla-Malurung (1177 Śaka or 1255 M)
written in Old Javanese language.
It was issued by the kings appointed by Śrī Mahārāja Narāryya Smining Rāt (Śrī Jayawiṣṇuwarddhana) ]
The inscription mentions the names of kings who reigned in Tumapĕl, with kinship term
which was written in Old Javanese language. It was issued by the kings appointed by Śrī Mahārāja Narāryya Smining Rāt (Śrī Jayawiṣṇuwarddhana) in relation to the inauguration of the villages of Mūla and Malurung into sīma. The inscription mentions the names of kings who reigned in Tumapĕl, with kinship terms. disertai istilah kekerabatan (Boechari, 1980: 55). So it is obvious that this inscription is also a genealogy inscription.
The genealogy of Tumapĕl in this inscription is quite comprehensive. Nararyya smining Rat called his father bapa; unfortunately he does not mention his father’s name. There is his yuyut (great grandparent) called Kapratistha ngkane sang hyang dhramma riKalang Bret, and his kaki (grandfather) that he calls i sira sang Lina ring dampa kanaka. (Boechari, 1980:58).
It is an impression that the phrase pinasangaken prajapatya de para saiwaka implies the absence of the rightful heir to the throne or /and that there were several pretenders.
In the case of Jaya Wishnu Wardhana, we can imagine that there were three or four step-brother succeeded each other, as was reflected in pararaton, they were murdering each other. The Pararaton clearly show that the four rulers of Tumapel which are Ken Arok, Anusapati, Tohjaya, and Wishnu Wardhana succeded each other in violent manner. It is told that Anusapati, the father of Wishnu Wardhana, ascended the throne after having his step-father, Ken Arok, killed and that in turn Anusapati was assassinated by Tohjaya, his step-brother. And within a year Tohjaya was murdered by Wishnu Wardhana partisans (Boechari, 1980: 58-59). Therefore it is assumed that to legitimize his position as a king, Wishnu Wardhana mentions the genealogy of his great grandfather and grandfather in the Mulamalurung Inscription.

12. Sukāmṛta Inscription (1218 Śaka) from early Majapahit
issued by King Śrī Kṛtarājasa Jayawarddhana (1218 Śaka)
written in Old Javanese language
mentions genealogy. .
Furthermore, the inscription mentions that the king had a son, named Śri Jayanagara, from his queen. Śri Jayanagara was the grandson of Śrī Kṛtanagara and great grandson of Śrī Jayawiṣṇuwarddhana (he then became the king of Singhasāri Kingdom).
We know that Raden Wijaya was the son in law of Krtanagara, who escaped when Krtanagara was attacked by Jayakatwang. Later, Raden Wijaya established a new kingdom, which was Majapahit. To legitimize his position as the son in law of Krtanagara, a great king from the Singasari Kingdom, he mentioned it in Sukamrta Inscription.

13. Bungur B Inscription (1289 Śaka)
It is a copper inscription dated 1289 Śaka (22nd October 1367) in Old Javanese language.
This inscription mentions the genealogical relation between Śrī Rājasawarddhanī and her husband, Raṇamanggala, to King Hayām Wuruk
This inscription mentions the genealogical relation between Śrī Rājasawarddhanī and her husband, Raṇamanggala, to King Hayām Wuruk. In this inscription is mentioned Her Majesty Sri Rajasawardhani and her husband, Sri Ranamanggala; and that Sri Rajasawardhani was the daughter of the youngest brother/sister of Sri Hayam wuruk, while Sri Ranamanggala was the son of the older brother/sister of His Majesty.
After the descend of King Hayam Wuruk, the throne of the Majapahit Kingdom fell into Wikramawardhana, who was the son in law and nephew of Hayam Wuruk who was married to his daughter, Princess Kusumawardhani. Wikramawardhana was succeeded by Suhita, his second son because his first son – the crown prince – died before he could replace his father as king.
The ascendant of Suhita to the throne of Majaphit caused trouble, which was a dispute between the Wikramawardhana and the Bhre Wirabhumi families. Bhre Wirabhumi was the son of Hayam Wuruk from a concubine, who opposed the appointment of Suhita as a king (Soemadio,1986:440). The dispute caused unrest among members of the royal family. It is understandable, then, that the king found it important to put his family linkage to King Hayam Wuruk, especially since Hayam Wuruk was the greatest king of the Majapahit Kingdom.

14. Thailand Inscription from 1292 AD
The third King of Sukhothai, Phorkhun
Ramkhamhaeng, regarded by Thais as the
father of the nation.
He mentioned his father’s name was Sri
Indraditya, her mother’s name was Nang
Suang and his elder brother was Ban Muang
In about 1279, Ramkhamhaeng, a younger son of Sri Indraditya, became king of Sukhothai and established it as one of the most powerful states in mainland Southeast Asia.
From the inscription we know that Rama Kamhaeng replaced his older brother as king. He clearly mentions his genealogy in that inscription. It is probable that the one who was supposed to be sworn as king was his nephew (the son of his older brother); however, due to a certain circumstance, he was the one who replaced his brother. To legitimate his position, he had to mention his genealogy as a son of the founder of the dynasty.

15. Another ruler from Thailand was King Mangrai, who reigned in Lanna Kingdom, which is nowadays known as Chiang Mai.
Mengrai developed a book of law known as the Mengraisat ("The Judgments of Mengrai"), based on the code of ethics of Mon Haripunchai.

16. The preamble of the text sets out the basis for the legitimacy of king Mangrai’s rule.
This rests on Mangrai’s Descent in a direct line from his grand father (caw law Cong) through his father (Thaw Law Maeng) and also through Mangrai’s personal success.

17. Cambodia
Indravarman, nephew of Ten Ayak and Jayavarman II (inscription no.956 of Vat Saṃróṅ in Ba Pnom)
Indravarman married granddaughter of Ten Ayak and Jayavarman II
In the time of jayavarman II they had three ancestors on their mother’s and grandmother’s side-two females and a male- which were presumably siblings. The male was a general senapati , one of the female is ten ayak, a queen in bhavapura , while the other one married a chief of troops who was ancestors of indravarman . Indravarman is believed not only the nephew of ten ayak and jayavarman II but also married to grand daughter of ten ayak and jayavarman II. The purpose of indravarman’s official genealogy was clearly not to record true ancestry , but was probably a semi fictional claim to ancient lineage to justify his succesion to the kingship over other member of his and jayavarman’s family. The necessity for such a claim would derive from succesion rules of the time , of which we know nothing , through study of genealogies as claims to status rather than statement of historical fact. 17

18. Puskaraksa at the peak is an ancestors of
Yasovarman
Puskaraksa at the peak is an ancestors of
Yasovarman and also less directly ancestors
of Jayavarman II of the latter descendants
unnamed who were Yasovarman’s
contemporaries.
Yasovarman genealogy proceeds in the same manner in order to encompass in a structure in which his own direct ancestry peaks out in an earlier generation than his predecessors and implicitly earlier or at position of higher status, than claims which be made by rivals n the same generation. 18

19. Vickery mentioned there are several
Rajendravarman
Vickery mentioned there are several
genealogical inscription of Rajendravarman
himself.
In the first he claimed an ancestry going back to the rishi Kambu and the first king of the kambujas. Thus upstaging all of his predeccessors claims. In that family were indravarman, Yasovarman, jayavarman IV , harsavarman and the others.in several inscription he claims to be the elder brother of harsavarman, son of jayavarman IV. The two last and most complete genealogies include jayavarman II and II in the dinasty. And finally genealogies include jayavarman II and III in the dinasty. And finally instead of making rajendravarman implicitly son of jayavarman iv . Identify his parents as mahendravarman and mahendradevi. Although harsavarman is still called his younger brother , which must be understood as younger first cousin. 19

20. Conclusion
Genealogy or family tree also plays an important role in historiography. It is functioned as a legitimacy of an individual’s position so that he or she can place him/herself in a particular dynasty and inherits a right to the throne from the previous rulers.

21. However, most of the genealogies mentioned in inscriptions are merely information that relates a figure to his/her ancestor, among others to show continuity from previous rulers to the one that reigned when the inscriptions were made.

22. It can be assumed that the kings who put their genealogies in inscriptions or other texts/manuscripts that they issued were attempted to legitimate their power.
By mentioning that they are the descendants of the founder of a dynasty or a great ruler, they hope that their subjects support their ascending to the throne.

23. Generally the kings who put his genealogy in their inscriptions were not the legitimate heirs to the throne.
Some became kings due to marriage, for instance Balitung and Airlangga. Some others, such as Mulawarman and Ramkamhaeng, felt the necessity to mention that they were the heirs of the founder of dynasty.

24. Thank You