Author’s name: Resti Nurfaidah, Sarip Hidayat, Gunari Putra Erisman, and Ilham Purwa Fauji.

“Title:Masculinity of Prabu Siliwangi in Traditional Sundanese Ballad Texts.” Jurnal

Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia. 9 no. 1 (2023): 53-74.
DOI: 10.22202/jg.v9i1.6199
https://ejournal.upgrisba.ac.id/index.php/jurnal-gramatika/index

Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia

Volume 9 Issue 1, 2023 (53-74)
P-ISSN: 2442-8485, E-ISSN: 2460-6316
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

Masculinity of Prabu Siliwangi in Traditional Sundanese

Ballad Texts

Maskulinitas Prabu Siliwangi dalam Teks Kidung

Tradisional Sunda
Resti Nurfaidah1, Sarip Hidayat2, Gunari Putra Erisman3, Ilham Purwa Fauji4
1
BRIN, Jakarta, Indonesia. E-mail: sineneng1973@gmail.com
2
BRIN, Jakarta, Indonesia. E-mail: mohsyarifhidayat@gmail.com
3
Universitas Galuh, West Java, Indonesia. E-mail: gunariputra@gmail.com
4
Universitas Galuh, West Java, Indonesia. E-mail: ilhampurwa@yahoo.com

Abstract: Why is Siliwangi so popular in Sundanese culture? He it is also enshrined in various place names,
streets, foundations, and public organizations, and even has his own followers and oral-literary texts. Why is
the concept of leadership, especially in Sundanese culture, always addressed to Siliwangi. This research is
focused on the oral literature with the theme of Prabu Siliwangi's leadership in Ciamis Regency, as one of
the research loci that has deep traces in the history of the Padjadjaran Kingdom. Some of the relics of royal
rulers can be seen in that place, both memorials and oral works of literature that mention Padjadjaran and
Prabu Siliwangi in the area. This research is a qualitative descriptive study using Beynon's masculinity
concept approach to the figure of King Siliwangi. The method used in this study includes data collection that
is determining the text of the kidung found in Ciamis Regency that contains the concept of leadership; data
processing by decoding and determining the concept of Siliwangi's leadership in the text; and compiling data
in the form of writing research results into scientific work. Based on Beynon's criteria, the results showed
that Prabu Siliwangi had masculinity-forming factors that made him so strong and could fulfill the ideals,
both as a man and a leader.

Keywords: Prabu Siliwangi, heritage, masculinity, John Beynon

Abstrak: Mengapa nama Siliwangi sangat dikenal dalam budaya Sunda, hingga diabadikan dalam berbagai
nama tempat, jalan, yayasan, bahkan memiliki pengikut dan teks sastra lisan sendiri. Mengapa konsep
kepemimpinan, terutama dalam budaya Sunda, selalu ditujukan kepada Siliwangi. Penelitian ini diarahkan
pada sastra lisan bertemakan kepemimpinan Prabu Siliwangi yang terdapat di Kabupaten Ciamis, sebagai
salah satu lokus penelitian yang memiliki jejak yang erat dalam sejarah Kerajaan Padjadjaran. Beberapa
peninggalan penguasa kerajaan dapat dilihat di tempat tersebut, baik berupa petilasan dan sastra lisan yang
kerap menyebut nama Padjadjaran dan Prabu Siliwangi yang terdapat di wilayah tersebut. Penelitian ini
merupakan deskriptif kualitatif dengan pendekatan konsep maskulinitas ala Beynon pada sosok Prabu

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Siliwangi. Metode yang dilakukan dalam penelitian ini mencakup pengambilan data berupa penentuan teks
kidung di sekitar Kabupaten Ciamis yang berisi konsep kepemimpinan; pengolahan data berupa penguraian
dan penentuan konsep kepem impinan Siliwangi di dalam teks; dan penyusunan data berupa penulisan hasil
penelitian dalam bentuk sebuah karya ilmiah. Hasil penelitian menunjukkan bahwa Prabu Siliwangi memiliki
faktor pembentuk maskulinitas, berdasarkan kriteria Beynon, yang kuat sehingga dapat memenuhi idealitas
seorang laki-laki maupun seorang pemimpin.

Kata kunci: Prabu Siliwangi, jejak sejarah, maskulinitas, John Beynon

1. Introduction
Kidung is part of oral literature. Literally, kidung can be interpreted as sung poetry. Taking
Zoetmulder's view (1983: 31--32), kidung is an old form of poetry, mainly developed since
the era of Javanese literature of the Middle or Middle Javanese period, i.e. from the late
Majapahit period, with a highly metrical form, in regulating the pattern of rhymes in a
stanza, the number of syllables in a line, and the number of lines in a stanza. Iryana ( 2019:
206) said that kidung is a kind of pupuh, geguritan which has a deep meaning usually laid
out at night by a poet, supreme master, or a mother who is giving advice to her child. The
kidung is delivered with the aim of reminding the listening person to always remember
that must be carried out. Kidung, like literary works at the time, reflects guidance, based
on a series of research results, kidung is not just an ordinary chant or song composition,
but is specifically sung or repelled to remember and praise something, for example the
Lord of nature, ancestors, or ethics, that can be seen on “Kidung Sunda” (Azmi, 2017: 27--
32), “Kidung Megat Kung” (Sukarja, Putu, Mayun, Ida Bagus, dan Rupa, 1993: 1--104), atau
“Kidung Rumeksa Ing Wengi” (Sidiq, 2008: 136--138). Besides Java and Bali, kidung is also
found in Sundanese oral literature, including in Ciamis. This article explores the kidung
located in Ciamis Regency, formerly Galuh, the city of Galuh Kingdom. The site has a close
relationship with the history of the civilization of the Sundanese kingdom, by many relic
pieces of evidence, such as, Astana Gede Kawali, Geger Sunten, Tambak Sari,
Karangkamulyan, Gunung Susuru, Patilasan Sanghyang Cipta Permana Prabu Digaluh/
Cimaragas/ Bojong Salawe, and Mount Padang. They also can be seen in various rituals
carried out by several traditional stakeholders and local communities to preserve
historical traces. Padjadjaran Kingdom, is inseparable from the ups and downs of the
historical changes of the Sundanese rulers. It was a union of two magnificent kingdoms:
Galuh Kingdom and Sunda Kingdom. Siliwangi as a founder of Padjadjaran Kingdom was a
good ruler. His goodness and powerfulness are still mentioned and kept well-preserved in
many rituals or other traditional events. One of them is singing of telling the kidungs, both
by music or not, that expose his greatness.
Research on Prabu Siliwangi has been done by many academics and practitioners. Muhsin
Z. (2011: 14) in his article entitled "The Existence of the Kingdom of Pajajaran and Prabu
Siliwangi" conveyed the results of an accurate literature study and a comparison of
experts' views on the existence of Prabu Siliwangi and the Kingdom of Padjadjaran. He
concluded that the two names are not myths or fairy tales, but historical names with a

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fairly strong proof of historical data. Muhsin Z. (2012: 14) in "Pajajaran and Siliwangi in
Tembang Sunda Lyrics Review of the Relationship between History and Literature"
conveys that there are Sundanese people do nostalgic things if they face unfavorable
situations in their time, with one of the nostalgic objects of their time, with one of the
nostalgic objects of nostalgics. This research is closest to the exploration of this article,
with the same object, an old Sundanese traditional kidungs, but not kidungs as well as are
explored here in this article. The difference found in this article is more focused on to
kidungs that highlight the masculinity of Prabu Siliwangi as a great king, a great man, and
a great leader so that his existence is enshrined by his followers until now.
The importance of Siliwangi's position, in (Aminah, 2013: 1) and (Isnendes, 2005: 4--18), is
carried out by perpetuating the name of the king in street names, educational institutions,
names of places or buildings, names of community organizations, and others. In addition
to the figure of King Siliwangi, artifacts related to the figure of the King are also important
and must be respected by pilgrims, including the existence of maung (Lodaya) as the king's
favorite animal (apart from being the incarnation of the King himself when he performs
moksa as a form of rejection to submit to Islamic teachings (Amiruddin, 2022, at
news.detik.com & Gustaman, Budi, & Khoeruman, 2019: 18--27 )), cleavers (Muhsin Z.,
2012: ix & Kurniawan, 2014: 29--40), swords (Tendi, 2022: 23--37), rings (Ndr/Mad, 2015,
at news.detik.com), forests (Romli H.M., 2020), mountains (Ndraha, 2021: 3--4, at
academia.edu), and other artifacts (Syah, 2019: 16) that are considered the legacy of the
king. Until now, pilgrims believe that these objects have extraordinary good luck. The
strength of Siliwangi's position is also found in the pattern of life contained in the name
Siliwangi himself, which is known as the concept of silas (silah asah, silih asuh, and silih
asih). Siliwangi which means substitute with fragrant gives the roots of the concept of
leadership in the life of the Sundanese (Mucharaman & Khoerunisa, 2011: 30-35). In
addition, Prabu Siliwangi's philosophy, both in daily life and in certain fields, such as
warfare and leadership, is also disseminated to the public in various forms, including
comics (Ghazali, 2011: 1--5), picture story books (Gupta, 2013: 1--4), interactive CDs
(Pangersana, 2015: 1--4), games (Pradhana, 2013: 1), novels (Hidayatullah, 2018: 1--5),
character design of a city (Wicaksono, Fairo Bagoes, & Ramdhan, 2020)(Ramdhan, Zaini &
Iskandar, 2020: 26--34), or guidebooks (Suryana, T. Effendi, 2018: 1-4). for the academic
community of certain institutions.
The Connection between The Two: Galuh and Padjadjaran
The great empire in the Java region began with the story of the glory of the Tarumanagara
Kingdom. However, after the loss of its heyday, the kingdom split into several small
kingdoms. The story of the connection between the Padjadjaran Kingdom and the Galuh
Kingdom, is written in an ancient manuscript entitled Carita Parahyangan (CP). Atja (1990:
8) said that the manuscript revolved around the story of the kingdoms in the western
region of Java Island. Two of them are the Galuh Kingdom and the Sunda Kingdom (also
known as the Land of Sunda, Pasundan, or Pakuan Padjadjaran). Throughout history, the

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two kingdoms have often been involved in disputes or peace. In a state of peace, the two
kingdoms were merged and known as the Sunda Kingdom led by Prabu Niskalawastu
Kancana (1371—1482 AD). The center of the leadership is located on the territory of the
Galuh Kingdom. Then, Pajajaran Kingdom is a combined kingdom from both Sunda
Kingdom and Galuh Kingdom. When Sri Baduga Maharaja (1482--1521) were successfully
reunited those two, it was called as the Pajajaran Kingdom, the Hindu in style one, and
Pakuan (Bogor) as the capital city, West Java. In the Sanghyang Tapak Inscription, the
Kingdom of Pajajaran was founded by Sri Jayabhupati in 923 AD. This kingdom managed to
reach its golden periode during the reign of Sri Baduga Maharaja or Prabu Siliwangi (1482-
1521 AD). Under the rule of Prabu Siliwangi or Ratu Jayadewata, the kingdom was in an
orderly and serene state. Prabu Siliwangi also devoted attention to religious formation,
making defensive trenches, strengthening the army, making roads, and arranging combat
formations on land, but his navy was fairly weak. It came to the end in 1597 AD after being
attacked by the Sultanate of Banten.
Who Is Prabu Siliwangi?
In some previous studies, information was obtained that Prabu Siliwangi as the leader of
the Padjadjaran Kingdom was the most popular ruler when compared to the kings before
or after. Muhsin Z (2011: 10) in a paper entitled "The Existence of the Kingdom of
Pajajaran and Prabu Siliwangi" stated that "Pajajaran" and "Siliwangi" are two names that
are very attached to the emotions of the people in Tatar Sunda. In fact, he (2011: 10)
added that the popularity of Prabu Siliwangi almost drowned out the names of other kings.
Not many names with historical nuances are used with great pride for contemporary
names. Muhsin Z also added that the popularity of the names Padjadjaran and Prabu
Siliwangi is widely mentioned in various literary works not without reason. At that time
the Padjadjaran Kingdom experienced a golden age and Prabu Siliwangi was a great leader.
Danasasmita conveys that almost all Sundanese people feel that, mentally, as descendants
of Siliwangi (Ima/Rtc, 2022, at radartegal.disway.id) (Huda, 2022, at
klikbondowoso.pikiran-rakyat.com), (Nugroho, 2022, at www.cirebonraya.com), although
if asked to explain who the figure really is, they cannot give a definite description.
The origins of Prabu Siliwangi invite pros and cons, as well as its existence. However, some
evidence corroborates the existence of the Prabu, not just a myth. Abdurrahman, et.al. it
is said that Prabu Siliwangi was the son of King Galuh Prabhu Dewa Niskala who
succeeded his father in 1482—1521 and ruled for 39 years. He married the daughter of
the King of Sunda, Prabu Susuktunggal named Mayang Sunda. Not long after the death of
his father, Prabu Siliwangi received the throne from his in-laws and became the ruler of
two great kingdoms that merged into the Kingdom of Padjadjaran. He was named Prabu
Guru Dewataprana Sri Baduga Maharaja Ratu Haji in Pakuan Pajajaran. Another name
known to the public is Ratu Jayadewata. After taking control of the kingdom, Prabu
Siliwangi moved the royal capital from Kawali Galuh to Pakuan, present-day Bogor.

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Danasasmita (Danasasmita, 2015), with valid sources, also conveys the same view of the
origins of Prabu Siliwangi. The result of Muhsin Z.' & Falah's (2021: 79--81) deep reading
on Carita Parahyangan then found that King Siliwangi was not a myth. He is a true
Sundanese historical figure, focused on Sri Baduga Maharaja, the founder of Padjadjaran
Kingdom (1482-1521).
Hadiansyah describes the discussion of King Siliwangi as a literary historical figure in the
novel Prabu Siliwangi which then marked several important points as teaching materials
for high school students, including human values in oneself, God, nature, fellow creatures,
and time. Anggraini, Suntoko, and Pratiwi conveyed local wisdom points in the Chronicle
of Limbangan, the chapter on the life of King Siliwangi who gave birth to a descendant of
leaders in the Limbangan area, Garut Regency. The points in the Chronicle of Limbangan
are implemented in teaching at the SMK level. Meanwhile, (Firdaus, 2017: 1--4) saw the
Siliwangi inspiration as a symbol of events that would be experienced by the archipelago
in the pre-independence era. Firdaus found many signs in the Siliwangi’s doctrins and
through hermeneutical investigations, that the text is a source of meaning for historical
values. That historical values in a certain period of time form a cycle that can be repeated
at the beginning. However, the views expressed by Prayudha (2020: 10.10—10.55) are
very different. Prabu Siliwangi is pure of god & goddes-blooded sibling. Prabu Siliwangi's
real name is Pancawala. His father was named Sanghyang Dewa Murba or Nirvana
Sanghyang Doma Siliwangi, while, his mother was named Nyi Sri Dewi Pohaci or Sunan
Ambu. Prayudha also disagrees if the name Siliwangi is seen as a new name or a new
name because Prabu Siliwangi is already listed in the name of his own ancestors.
Beynon: Masculinities and Culture
The introduction of Prabu Siliwangi's masculinity will be carried out with the approach of
John Beynon's theoretical concept of masculinity which is associated with cultural aspects
(2002: 1--24). Masculinity in Beynon's view is associated with the formation caused by
several things related to the surrounding environment. Some of the factors supporting
such masculinity are depicted in the following figure. The factors involved in the formation,
in Beynon's view, are historical location, age and physique, sexual orientation, sexual
orientation, education, status and lifestyle, geographical location, ethnicity, religion and
belief, class and occupation, and culture and subculture.
Historical location relates the long history of the ancestors' views to the things that
shaped a person's masculinity. We can see that the concept of heroes in Marvel films,
such as the Avengers, is not the real concept of Western heroism, but rather the impact of
the influence of Western and Eastern (Japanese, or Chinese) rivalry. K-Pop artists have a
unique character and appearance, for male artists, called Mugukjeok masculinity (Pribadi,
2012: 112--113). It happened because of the fusion of the masculinity of bishonen (a
handsome man who dominates comics for young women in Japan) and Japanese kawaii
(those simply like bishonnen but have Japanese style), the masculinity of Hollywood
(slender body, muscular, and six-pack abs), and the masculinity of confucius seonbi Type

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of men whose manners and speech are very polite and very soft). The concept of
Mugukjeok can also be attributed to age and physique factors. Their physical form is
different from the concept of heroes in the view of Greek or Indian mythology
(Mahabaratha).

Figure 1. Key factors that shape masculinities

(Beynon, 2002: 10)

Sexual orientation is related to the environmental view of male sexual orientation. It is

possible that in one particular area there is a necessity for a king who is considered a great
man and ruler if he has many wives. The concept of masculinity among heterosexuals as
well as homosexuals will certainly be different. Education is related to the education he
receives. A man with a high education is seen as more than his poorly educated fellow.
Status and lifestyle are related to social status and lifestyle. In the upper circles, the
determination of masculinity is seen from the properties it possesses. For example, in the
country of Dubai, it can be seen by their lifestyle to keep wild animals and have expensive
vehicles. Geographical location is related to the environmental perspective in determining
the concept of one's masculinity, for example, in Mentawai, Dayak, or Polynesian Kep., a
person can be said to be a man if he has experienced a rajah ritual. Nias determines
masculinity if a man goes through the tradition of stone jumping. The explanation of
geographical factors is also related to ethnicity. Religion and belief are concerned with
religious traditions about masculinity, for example, the tradition of circumcision.
Class and occupation are concerned with work and abilities that are seen as having a
masculine nature. In the Roman era, of course men would be valued if they had the ability
to fight. In certain terms, men who work as teachers are considered less feminine. The
profession of being an Engineer, soldier, or doctor is considered a good profession.
Meanwhile, culture and subculture can also be related to the previous discussion. This
factor signals that masculinity, as well as femininity, is fluid. The concept of masculinity of

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one is not necessarily acceptable in the environment of the other. The concept is the
result of the formation of the local social environment.

2. Method
This research was conducted in Ciamis Regency to obtain data in the form of oral
literature that reflects the strength of the position of the figure of Prabu Siliwangi. This
research is aimed at exploring the masculinity side of Prabu Siliwangi, both implied and
expressed in the research data. The expected research benefit is the recording of
documents that show the strong position of Prabu Siliwangi in the Galuh Kingdom area
while the data found is expected to enrich the treasures of literary science, especially oral
literature.
It is a qualitative descriptive research carried out in various stages, including research and
data search, data processing, and reordering of research data in the form of scientific
articles. Data collection was carried out through interview techniques with several
informants and speakers in several locations in Ciamis Regency. The following sources and
informants: 1) Abah Cimaragas (Bojong Salawe, Cimaragas), 2) Ilham Purwa Fauji
(Universitas Galuh), and 3) Gunari Putra Erisman (Universitas Galuh). In addition to
interview techniques, data collection is also carried out by searching literature in the form
of books and recordings. The book obtained in the field is still in the form of a draft record
of the Kempelan Serat compiled by Fauji (2016), one of the speakers as well as regional
technical personnel and teaching staff at Galuh University who drove us while in Ciamis.
Other literature data is in the form of Gandoang manuscripts that have been
transliterated and discussed in the form of research reports. The team also obtained
additional data in the form of the genealogy of Salawe Village in the Misalin tradition
event which was read by Aip Saripudin. It is also possible for the team to add references
outside of research data, through digital data or other references. To facilitate data
collection, in this study, the team collaborated with related agencies, namely the
Education and Culture Office of Ciamis Regency. We received assistance in the form of
technical personnel who were willing to guide us, as well as resource persons, to several
research locations.
Data processing is carried out by selecting the data obtained during the study, sorting and
selecting data that mentions the name and figure of Prabu Siliwangi in the lyrics, and
comparing between the data that has been sorted. The elect are kidungs, due to such data
rarely to be explored by other researchers. Those kidung had been found in Ciamis
Regency and were often used as a part of many ritual traditions. Data processing is carried
out with the concept of content study considering the strong historical background and
connections between the Padjadjaran Kingdom and the Galuh Kingdom. The search is
further focused on exploring the concept of Masculinity Prabu Siliwangi which appears in
the research data with the application of the concept of Beynon masculinity. The results of

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data processing are poured into the form of reports, then reconstructed into the form of
scientific articles in more specific studies, namely literary history.

3. The Kidungs of Masculinity of Prabu Siliwangi

The findings of the study, which mentioned the figure of Prabu Siliwangi, are contained in
the following five Kidungs. The kidungs obtained in the study are “Kidung Banyu Suara”;
“Kidung Karahayuan”; “Pamairan Siliwangi”; “Kisirat Kisunda Sang Sadhu Nu Jati”; and
“Kidung Pitutur Kaopat”.

3.1. “Kidung Banyu Suara”

The kidung consists of 152 arrays. This kidung is thought to have appeared after the entry
of Islam. It was seen on dozens of arrays after the mention of the name of the Queen of
Sunda. The array thereafter is an array of affirmations of religious deepening. Prabu
Siliwangi does adhere to Hinduism, but does not rule out the admiration of the writers of
the Sundanese kidung or sahadat to express their admiration for the king in their work.
Moreover, there are spouses and descendants of the king who adhere to Islam well. If you
look at the following array of kidungs, it can also be used as a kidung of affirmation of the
deepening of religion, both to Muslims and non-Muslims, as seen in the array of Ka
Sakabeh Jalmana/ (to all human beings) and Sakabeh Umat Ditakon/ (all devotees are
asked). The content of this kidung is an affirmation that the Queen of Sunda upholds her
religion very firmly.
Religion is not merely a mask, but must really be used as a handle in living life. The
affirmation is evident from the iteration of the question of belief in God and the
deepening of the creed well. The solid question also breaks down from the basic material
to the details, seen in the words given the blue color, among which, religious knowledge is
like a tree. We must know the tree very well, from the tips of the shoots of the foliage to
the roots. The king of Sunda did not want his people to be human beings of thin faith. In
the end, this kidung is an exhortation for the people of Padjadjaran to prepare themselves,
equipping themselves with qualified religious knowledge to face the future or, even,
furthermore, later in the hereafter.

[…] Kuayana Banyu Suara/ Ciri ([…]The existence of a sound banyu /

Timbul Ratu Sunda/ Nu Kasebut
Tibaheula/ Rek Timbul Ratu
Sundana/ Banyu Suara Anu
Bebeja/ Timbul Ratu Sunda Asalna/
Anu Aya Titadina/ Ieu Nyaho Rek
Kaluarna/ Suara Ratu Rek Nakon/
Ka Sakabeh Jalmana/ Nya Nanya
Usul Asalna/ Mun Maneh Asal
Characteristic arises of the King of Sunda
/ Which is called long ago / A sign of the
emergence of the King of Sundanya /
Banyu voice that is rumored / Arises The
King of Sunda His origin / Which existed
from the beginning / This is known to his
appearance / The voice of the King who
will enthrone / Ka all his people / By

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Timana/ Naon Anu Dibawa
Kumaneh/ Naon Papakeeun
Maneh/ Naon Rek Dipake
Kumaneh/ Jeung Saha Ari Maneh/
Mana Sajatina Maneh/ Anjeun
Agama Naon/ Naon Anu
Dijenengkeun Agama/ Timana
Asalna Agama/ Saha Nu Mawa
Agama/ Ayeuna Agama Aya
Dimana/ Kumaha Ari Rupana
Agama/ Sabalikna Ari Agama/
Mana Dirina Agama/ Iraha Maneh
Beragama/ Mana Tangkalna
Agama/ Mana Dahanna Agama/
Mana Akarna Agama/ Naon Anu
Disebut Agama/ Sabaraha
Dahanna Agama/ Jeung Naon Ari
Rantingna Agama/ Mana Daunna
Agama/ Jeung Mana Kembangna
Agama/ Mana Buahna Agama/
Kumaha Rasana Agama/ Jeung
Kumaha Wujudna Agama/ Aya
Anak Anakna Agama/ Jeung Aya
Incuna Agama/ Mana Anakna
Agama/ Jeung Mana Wujudna
Agama/ Jeung Wawuh Maneh Ka
Agama/ Jelas Pasti Jadi Ratu
Sunda/ Nu Rek Nakonan Ka Jalma/
Cirina Ieu Banyu Suara/ Suara Ratu
Sunda Arek Nakon/ Rek Nakonan
Rek Nakonan/ Nujadi Bukti
Pertakonan/ Suara Ratu Sunda
Geura Takon/ Sakabeh Umat
Ditakon/ Salah Ngajawab
Pertakonan/ Pasti Diancurkeun
Kapertakonan/ Moal Bisa Kana
Ngabohongna/ Jawab Salah Pasti
Teu Geunah/ Ditempatkeun Dinu
Teu ngeunah/ Sabab Perjawaban
Teu Meureunah/ Ratu Sunda Lain
Teu Nyaah/ Maneh Ngarasa Jauh
Jeung Maneh/ Perjawaban Maneh
asking about his origin /If you came from
where/ What did you bring/ What
clothes you wear/ What will you wear/
What will you wear/ You come with
whom/ Where is your identity/ What is
your religion/ What is taught in that
religion/ Where did your religion come
from/ Who brought your religion/ Now
religion thou art where/ What does your
religion look like/ On the contrary from
your religion/ Where is religion/ From
when you are religious/ Where is the
branch of your religion/ Which is the
branch of your religion/ Which is the
root of your religion/ What is the so-
called religion/ There are how many
branches in your religion/ And what are
the branches in your religion/ Where are
the leaves of your religion/ And where
are the flowers in your religion/ Which
fruit/ How religious is it/ And what
religion looks like/ And what is the form
of religion/ Are there children in your
religion/ And is the grandson of religion/
Where is his son religion/ And where is
the form of religion thou/ And do you
know thou by thy religion/ Obviously it
must be the King of Sunda/ Who will
question his people/ Characterize this is
the voice / Voice of the King of Sunda
who will ask/ Who will ask and will
question/ Who is proof of a questioning/
The voice of the King of Sunda must ask/
The whole people are asked/ Answering
wrong questions/ Must be destroyed in
question and answer/ Will not be able to
lie/ Answer is wrong definitely Will not
be comfortable/ Placed in an
uncomfortable place/ Because of the
way of answering that is not true/ King
Sunda is not not impossible doting/ You
feel distant from yourself/ Your answer
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Salah/ Lamun Maneh Jeung
Maneh/ Atuh Ngajawab Atuh
Ngajawab/ Moal Salah Maneh
Kitu/ Teu Wawuh Kana Adegan
Maneh/ Anu Dibawa Kumaneh/
Pasti Maneh Moal Geunah/ Mun
Maneh Wawuh Kamaneh/ Pasti
Maneh Menang Geunah/ Da
Nyaho Maneh Ka Maneh/
Pertanyaan Moal Salah/ Da Nyaho
Wujud Maneh / Ngan Maneh Ka
Maneh/ Tah Ieu Anu Disebut Banyu
Suara/ Raga Suci Mawa Kamana/
Ratu Sunda Nu Rek Nyuara/
Kasakabeh Anu Didamelna/ Aya
Wujud Pertakonan/ Masing
Caringcing Ti Ayeuna/ Kedah Ati-
Ati Jeung Eling Ti Ayeuna/ Pasti
Jumenengna Suara/ Raga Suci
Mawa Kamana/ Nuhun Suci Pasti
Adilna/ Kumaha Bae Kahayangna/
Pasti Dilaksanakeunana/ Suara
Jawabanana/ Da Wujud Adil Suci
Suara/ Raga Suci Mawa
Hukumanana/ Wujud Rupa Pasti
Nakon/ Wujud Kum Suci Anu Bakti/
Anu Bisa Anu Apal Kudrat Pasti
(Fauji, 2016: 1--2)
is wrong/ If you are with you/ Answer
with the real answer/ Moal is your fault
if you are so/ Do not recognize yourself/
What thou hast brought thyself/ Surely
you will not be comfortable/ If you can
know yourself/ Surely you will have
pleasure/ Because you know yourself/
The question is never wrong/ Because
with your own form/ Only from you for
you/ Well this is what is called Banyu
Suara/ Holy Body Mawa Kamana/ The
King of Sunda who will speak out/ To all
who work only for him/ There is a form
of question/ Although you are silent
from this moment on/ Be careful and
always remember God from this
moment on/ Surely the voice will be
present/ Holy body is where/ Holy
thanks must be The Most Infinite Justice/
Whatever the will/ It Must Be Exercised/
The Voice of The Answer/ On the just
form The holy Voice/ The holy body
carries its punishment/ The form of the
form must be questioned/ The form of
the holy kum that is devout/ Which can
be the one who memorizes Nature of
course)

The masculinity factor that appears in the quote "Kidung Banyu Suara" earlier is the strong
creed of the king even though the king is not of the same faith as one of his wives,
children, and some of his people. The power of the king's creed gets its own value from his
people. The high science of religion can be heard when he speaks. When the king speaks,
his voice will be heard. What he said was not nonsense, but a very meaningful word. The
words spoken by the king will not only be heard but understood. His order will be carried
out because the people are confident that the King of Sunda will command good, not evil.
In addition, the akidah factor, in this kidung also appears as the factor of the social status
of the King of Sunda.
Prabu Siliwangi was a very authoritative king. He ruled very fairly and wisely. An
authoritative man, supported by a high position, his voice will be heard. The affirmations
are contained in the following arrays (55.56, 57, 58, 59, 60, 98, 101, 104, 105, 112, and

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129): […] Ciri Timbul Ratu Sunda/ […] Rek Timbul Ratu Sundana/ […] Timbul Ratu Sunda
Asalna/ […] Suara Ratu Rek Nakon/ […] Jelas Pasti Jadi Ratu Sunda/ […] Suara Ratu
Sunda Arek Nakon/ […] Suara Ratu Sunda Geura Takon/ […] Ratu Sunda Lain Teu Nyaah/
[…] Ratu Sunda Nu Rek Nyuara/ […]

3.2. “Kidung Karahayuan”

“Kidung Karahayuan” is sung when it comes to starting something, by paying homage to
the owners of nature, people who are respected, for example, the ancestors. This kidung
serves as a means of conveying salvation to the creator, the God, and especially to the rice
goddess Sri Pohaci and the framer of the land where we live Sanghyang Dewi Pertiwi
which is found in the following second stanza.

Luluhur Dilemah Cai Ancestors in the Country

Nu Boga Rasa Sajati Who have a sense of loyalty
Mageuhan Tali Paranti Mageuhan Tali Paranti (binding
Ka Dewi Para Pohaci himself tightly to the Creator)
Kabatara Sang Dewata Ka Dewi Para Pohaci
Sanghiang Dewi Pertiwi Ka Batara Sang Dewata
(Fauji, 2016: 3--4) Sanghiang Dewi Pertiwi

The names Prabu Siliwangi and the Kingdom of Padjadjaran are mentioned in this kidung,
as a form of admiration of the Sundanese people for the splendor and golden age of the
kingdom, as well as the authority of the king. The Padjadjaran Kingdom is a large kingdom
in West Java, a combination of two kingdoms, namely the Galuh Kingdom where Prabu
Siliwangi, Sri Baduga Maharaja came from, and the Sunda Kingdom given by the king's late
father-in-law. The names of the two capitals are mentioned in the seventh stanza, the
second array.

Nagara Nu Kamasyur The famous country

Galuh Pakuan Nu Kacatur Galuh Pakuan called
Nu Tara Dengki Kabatur That never snor
Nuju Jalan Kajujuran in the midst of honesty
Teges Hanteu Kasamaran Obviously without being made up
Ngadeukna Kapribadian Truly personality

Raja Pajajaran Nu Sabar The patient King of Pajajaran

Nu Nyaah Kana Ajaran
Nu Sajajar Sareng Ngaran
Tara Ngarobah Kanyataan
Nusajajar Jeung Kapribadian
Diri Nu Ngajadi Kabangsaan
(Fauji, 2015: 3--4)
Who loves his teachings (both of religion
and other academical teachings)
Who is on an equal footing with his
name Never change the reality
That parallels the personality of the Self
which is the foundation of nationality

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The masculinity factors that appear in the kidung are historical location, age and physique,
education, status and lifestyle, geographical location, ethnicity, religion and belief, class
and occupation, and culture and subculture. Prabu Siliwangi's concept of leadership was
so remarkable that it could lead the two great empires at the time. The extraordinary
leadership, Siliwangi got from the forging of his teachers who equipped him with high
religious and spiritual knowledge. The education of both parents is also very influential.
Similarly, the environment of Prabu Siliwangi is very supportive of maturity in thinking,
learning, and working with an orientation not for one's own wealth, but for the welfare of
its people. The seventh stanza is more of a compliment to the results of Prabu Siliwangi's
leadership as a king. The people who serve the kingdom do not need to worry because the
leadership of Prabu Siliwangi offers an attitude of not being spiteful, honest, and what it is.
The eighth stanza is a direct compliment to Prabu Siliwangi by mentioning his religiously
observant attitude so that it is considered worthy of the name Siliwangi; never make it up
or change reality.

3.3. “Pamairan Siliwangi”

In this kidung, you can see the attitude of others towards Siliwangi, both ordinary and
knowledgeable. Prabu Siliwangi with all the mysteries, leadership, and greatness of his
name became the subject of discussion in various events. It is seen in the first and second
stanzas. The third and fourth stanzas seem to be an admonition that to discuss the great
figure it is necessary to seek from the real source with a clear rationale, not accompanied
by a desire for profit.

“Pamairan Siliwangi” “Siliwangi’s Cup”

Asmarandana Asmarandana
(pupuh) (pupuh)

Kasamaran ku SILI(h)WANGI Disguised by SILI(h)WANGI

ngariung dina seminar gathered in a collection
pada pogot pada moho of all the funs of all the alpas
pada ngaluaran hojah clashing with each other
pamanggih sewang-sewangan the discovery of each
SILI(h)WANGI pada nulup SILI(h)WANGI was sought after nulup
dirucat ti unggal MADHAB disarrayed from each SCHOOL

Para ahli teu saeutik Not a few experts

nu tarandang makalangan
pada nembrakkeun kanyaho
enggeus pada boga alas
garapan sewang-sewangan
ngeunaan pokok lulugu
who master the science
of showing knowledge to each other
in their respective portions
of their respective work
related to the leadership

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SILI(h)WANGI Raja SUNDA of SILI(h)WANGI Raja SUNDA

Pangkur Pangkur
(pupuh) (pupuh)
[…] […]
Mun aci diri ti heula If able to study myself first
Nya kaula anu timbul Ti pandeuri And I will come to follow
Liwat sajarahna tangtung Through his history of course
Marapih aselina Cover the original
Jalan meulah Prabu Wastu How to split Prabu Wastu
Panggih jeung Sorot Kancana Meet with the golden rays of
Janggilingna Sili(h)wangi Omnipresence Sili(h)fragrant

Mun inyana sarasmita If you understand each other

Nya kaula nu mapahkeun welas asih And I will bring the compassion
Nu mere rasa saestu That gives a true taste
Wit kula ti tunggalna My Branch from the original
Nyusuk PAJAJARAN TANGTU Flowing into PAJAJARAN TANGTU
Jajar sarua luhurna Which is the same high
Fajar sinaglingan jinis Dawn of maternity in appearance
(Fauji, 2016: 4—6)

The keywords in the feud or the expert's talk about Prabu Siliwangi are rooted in
leadership, history, and the mystery that envelops the great figure. The phrase Sorot
Kancana shows the splendor of the Padjadjaran Kingdom and the high authority of Prabu
Siliwangi. Writing with capital letters also gives its own taste in the kidung. That Prabu
Siliwangi is not just any leader. He has extraordinary abilities as a ruler. Apart from the
kidung "Pamairan Siliwangi", an overview of Prabu Siliwangi's leadership image is also
contained in the rhyming text "Cariosan Prabu Siliwangi" (Sumarjo, 2013: 302). In the text,
it is stated that apart from being a picture of a perfect human being from the beginning,
Prabu Siliwangi also plays an important role as a ponggawa and at the same time an
executor of power. Soemardjo also added that Prabu Siliwangi did not act as a rex otiosus,
but rather as a caesar-propist, which is a term for a king and priest who fully exercises his
own power. Soemardjo also described that Prabu Siliwangi was described as a just king. In
an event, it is depicted that Prabu Siliwangi recovered the energy of Amuk Marugul (his
brother-in-law had bad personalities, and his wife elder brother: Kentring Manik.) who
fought with Ratu Ponggang (leaders of the kingdom of Singapore), while, at another time,
he recovered Ratu Ponggang. Prabu Siliwangi is a king who is firm in holding his promises,
although that promise does not rule out the possibility of endangering him. In addition,
the figure of the great king is known, as a humble man, does not take advantage of his

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good looks (his marriage to many women was done by him as a fulfillment of obligations
not for the gratification of his libido alone, as for peace between warring kingdoms), is
helpful, affectionate, and not vindictive (Sumarjo, 2013: 302—303). From the presentation,
it can be seen that Prabu Siliwangi's masculinity that emerged was the historical location,
age and physique, sexual orientation, education, status and lifestyle, geographical location,
ethnicity, religion and belief, class and occupation, and culture and subculture. All factors
arise and are symbolized by the writing of capital letters on the words Siliwangi and
Padjadjaran. The word Siliwangi comes from the following two words in the Sundanese
language, namely one after another and fragrant. The meaning of the two words is that
Prabu Siliwangi is the king who replaced his ancestor, Prabu Wangi. Among the pundits
there was a difference of opinion about Siliwangi as a title for the successor king. Some
say 4 Sundanese kings were named after this name and some had 8 after Sri Baduga.
Some descendants of Prabu Siliwangi themselves do not use the title of Siliwangi.

3.4. “Kidung Pitutur Kaopat”

This kidung was hummed for the purpose of applying for permission to perform a
celebration. It consists of eight stanzas. The first and second stanzas are a plea to the
ancestors. The third-fifth stanza mentions the importance of the position of Padjadjaran
and Prabu Siliwangi in the Sundanese civilization in West Java. The places of relic
(petilasan) are always missed by those who admire the great leader, as revealed in the
following third stanza leader: Rek Muru Lurung Tujuh Ngaliwat Ka Pajajaran, which means
that even though there are seven paths (symbols of many ways and a large number of
petilasans), will not prevent pilgrims from coming to the petilasan. The second array of the
fourth stanza which reads: Ka Rumuhun Ka Hyang Prabu Siiliwangi shows that the pilgrims
felt a common thread with the figure of the great king. They felt like close relatives or
descendants who had an obligation to preserve the sequencing of respect for the king's
petition.

“Kidung Pitutur Kaopat” (Kidung Petuah Keempat)

[…] […]
Rek Muru Lurung Tujuh Ngaliwat Ka (Want to hunt down the Seven roads
Pajajaran through Padjadjaran
Bongan Hayang Pulang Anting As a result of wanting to go back and
Padungdengan-Padungdengan Jeung forth Negotiate with
Usikna Pangancikan the movements of the Climbers
Pun …… Sapun…… Mercy ...... Mercy......)

Sampurasun…… (Sampurasun
Ka Rumuhun Ka Hyang Prabu Siiliwangi To The Ancestors Of Hyang Prabu

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Siliwangi)

Nu Murba Di Pajajaran (The ruling power in Padjadjaran

Pangauban Seuweu Siwi Shelters All the people
Nu Gelar Di Tatar Sunda Those who are in Tatar Sunda
Muga Nyebarkeun Wawangi May be able to spread the fragrant)
(Fauji, 2016: 9--10)

The fifth stanza conveys that the golden age of the Padjadjaran Kingdom under the
leadership of Prabu Siliwangi seemed timeless. Pilgrims have always believed in the
existence of the King even though he has long been ngahyang (moksa). The masculinity
that appears in the kidung is in the form of leadership, a big name, and a position as an
extraordinary king so that he is able to maintain power for 39 years (S. Danasasmita, 2015:
77) (Abdurrahman, R. S., Etty, and Ekadjati, 2022: 55).
Masculinity in the kidung is formed in almost all the forming factors, namely historical
location, age and physique, sexual orientation, education, status and lifestyle,
geographical location, ethnicity, religion and belief, class and occupation, and culture and
subculture. The leadership of Prabu Siliwangi has been formed by his ancestors, especially
Prabu Wangi. It is not easy for a leader of a great empire to survive for nearly four decades
if it is not supported by birth and inner strength. Civilization at that time strongly
supported the establishment and fusion of the two great kingdoms of the time, the Galuh
Kingdom and the Sunda Kingdom. Regarding sexual orientation, Siliwangi as a
heterosexual is supported by women who are quite tough as their life partners, such as
Ambetkasih and Subang Larang. He made marriage a grand medium, among other things,
to defuse conflicts between the powers. Education is very important in the formation of a
leader, both physical and mental education. Geographical location is related to the
environment that allowed for the glory of a great empire led by Prabu Siliwangi.
The ethnicity in Prabu Siliwangi flows Sundanese noble blood and grows up in the royal
environment. The religious provisions in the formation of Prabu Siliwangi were very
obvious, and it was evidenced by his firm stance in holding a belief, which he proved in his
daily life as a leader. His standing as a king with extraordinary prowess does not make him
arrogant. It is cultivated in the culture in which he grew up since childhood.

3.5. “Kisirat Kisunda Sang Sadhu Nu Jati”

This kidung consists of eight stanzas, almost all of which mention Prabu Siliwangi,
Padjadjaran, and Ratu Sunda. Only the last stanza describes the number of scientists who
are trying to explore, even, expose the existence of Prabu Siliwangi and the Kingdom of
Padjadjaran. The absence of a royal form, as well as the mystery that still surrounds the
figure of Prabu Siliwangi is what caused the high interest of scientists to reveal it. There
are two other names in the kidung addressed to Siliwangi, namely Narpati and Raja Sunda.

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“Kisirat Kisunda Sang Sadhu Nu Jati”
(Kinanti)
Harianeun Juru Pantun
Pirajeuneun Ngumbar Biwir
Ngaguar Nu Samar-Samar
Pajarkeun Jaman Bihari
Kungsi Gelar Raja Sunda
Kakasihna SILI(H)WANGI
Nagarana Panjang Punjung
Gemah Ripah Loh Jinawi
PAJAJARAN Sesebutan
Dayeuhna Anu Kawarti
PAKUAN Anu Kawentar
Kadatuan Endah Asri
Atuh Puguh Matak Bingung
Nungtun Guyur Nu Kiwari
Ibur Pada Hayang Terang
Utamana Para Ahli
Ribut Ngungkab Pabetekan
Eusi Rontal, Batutulis
Lebah Agungna Nu Tangtu
Jeung Binatara Mah Yakti
Jadi Dewasastra, Enya
Sarerea Sapamanggih
Naha Raja Pajajaran
Kabeh, Pada Sili(H)Wangi
Raja Binatara Agung
Kakasih Nu Maha Leuwih
Rajaning Kakusumahan
Tetesan Andanawarih
Sekar Santun Marcapada
Buah Ati Abdi-Abdi
(Cahaya Kisunda Sang Pembawa
Kebajikan Abadi)
(Kinanti)
(The Daily Life of the Rhymes
Sometimes plays the lips
The Vague Tracing
It is said that nowadays
There was once a Sundanese King Title
Called SILI(H)WANGI)
(The country is vast and eternally
Fertile is incomparable prosperity.
That is Padjadjaran
The center of government centered in
PAKUAN which is known
As the beautiful and beautiful Kedaton)
(Of course it can be confusing
Lead to the commotion that is now
crowded out of mutual curiosity
Especially among the experts
Crowded to indulge
In the contents of the ejected sheet,
Batutulis)
(The side of majesty which is certainly
And the real gods
Become Adults, Yes
All as To
Why The King of Padjadjaran
All, Is called Sili(H)Wangi)
(The Great Mahadeva
King Whose name greatly surpasses
Above the nobility
Of The Descendants of the knights
Of Tembang is as polite as in the universe
Of the Effect of the feelings of the
servants)
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Biasana Ki Juru Pantun (Usually Ki Juru Pantun

Dina Ngaraeh Ngarakit In peeling weaving
Nyusun Ngokolakeun Basa A series of languages
Bari Dipirig Kacapi While accompanied by the Lute
Sili(H)Wangi MINDAH RUPA Sili(H)Wangi CHANGED FORM TO NAME:
NGAJADI ASMA NARPATI NARPATI)

Sarerea Hayang Puguh (Everyone wants the certainty

Nu RAJA SUNDA Nu Mendi Of the So-called KING of SUNDA
Turunan Nu Kasabaraha Which is the descendant
Nu Jenengan SILI(H)WANGI Of the one named SILI(H)WANGI Because
Da Puguh Hanteu Kasebat it is not mentioned
Dina Tulis Nu Kapanggih In the writings found)

Matak Bingung Nu Arulung (Bewildering those who are

Teu Katilik Ahli Nungtik accomplished
Profesor Nu Barolenang There are no researchers
Bati Panasaran Ati Of the Professor whose head is bare
Bareng Ngayakeun Seminar Because his heart is always curious While
Sajarah Reujeung Talari sighing the seminar
(ambu) History and its traces
(Fauji, 2016: 10--11) (The Mother))

Overall, the content of the kidung is a compliment to the majesty of Prabu Siliwangi and
the heyday of the Padjadjaran kingdom. Although not openly mentioned in the kidung,
Prabu Siliwangi's masculinity is very thick. Beynon's masculinity factors, as in the previous
presentation, are very pronounced, namely historical location, age and physique, sexual
orientation, education, status and lifestyle, geographical location, ethnicity, religion and
belief, class and occupation, and culture and subculture. The mingling factors that shaped
Prabu Siliwangi's masculinity shaped the almost perfect man as a great king who ruled in a
great kingdom (Heryana, 2014: 163--178). The masculinity was enhanced by the
possession of several sacred weapons (Senja, 2020c) (Senja, 2020b) as well as wangsit
(Senja, 2020a) (Senja, 2020b), syn of revelation or messages from God, which were quite
famous.
3.6. The Description of Prabu Siliwangi Masculinities
Those kidung fanaticly describe about the powerful king that ever existed in the land of
Sunda. The power of Prabu Siliwangi's greatness that it was able to cover the names of
previous kings, including his own father, Prabu Rahiyang Dewa Niskala. The four kidung
massively describe the superiority of men who occupy the great throne. The masculinity
factor that Prabu Siliwangi fulfills in the kidung is historical location. Prabu Siliwangi was
born from a lineage of ruling ancestors titled Sili(h)wangi, a title given to Prabu Wangi or

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Niskala Wastukancana. From his grandfather, power passed to Rahiyang Dewa Niskala,
then to Sri Baduga Maharaja or Prabu Siliwangi, as the last ruler of the Galuh Kingdom.
Suryani (Suryani, 2011: 30) says that not all Sundanese rulers were titled Siliwangi, but
only four of them received the title, including Lingga Buana, Niskala Wastu Kancana, Sri
Baduga Maharaja, and Surawisesa (Siliwangi's son from Nyai Kentring Manik while Prabu
Siliwangi's three other children from his marriage to Nyai Subang Larang, known as
Walangsungsang, Nyai Rara Santang, and Kean Santang, did not wish to inherit the throne,
but instead chose a spiritual path as propagators of Islam. See (Pamungkas, 2019,
historia.id). The title was given because of the king's fair and wise attitude.

From this historical factor, a series of other masculinity factors are also fulfilled. From his
ancestors, Prabu Siliwangi was born, grew up, and was accustomed to a strict pattern of
education so as to be able to make himself a real future ruler. This is related to the
fulfillment of educational factors given at a certain age and physical condition. Directly,
the education factor is also related to the fulfillment of age and physique, sexual
orientation, status and lifestyle, geographical location, ethnicity, religion and belief, class
and occupation, as well as culture and subculture. The influence of ancestors means that
the influence of the family shapes Prabu Siliwangi as a devout religious believer. This is
expressed repeatedly in "Kidung Banyu Suara". The factor of a good education also made
Prabu Siliwangi not arrogant and wise (Hidayatullah, 2018: 3) to everyone and the beliefs
of the people in the royal environment, including his Muslim family. Several stanzas in
"Kidung Banyu Suara" emphasize the quality of Prabu Siliwangi's faith, suggesting that the
ruler was highly respected by his people. "Kidung Banyu Suara" emphasizes the fulfillment
of the religion and belief factor, but symbolically illustrates the fulfillment of other factors
as well.

"Kidung Karahayuan" tells the story of the heyday of the Kingdom of Padjadjaran and
Prabu Siliwangi for 39 years. In the kidung, the things that caused the Kingdom of
Padjadjaran and Prabu Siliwangi to achieve success are related to educational, historical,
geographical and other factors. One of them is that Prabu Siliwangi was educated to be
patient as a ruler of a large kingdom. The hymn also expresses gratitude to Prabu
Siliwangi's ancestors for educating and raising the ruler to be wise. In addition, the impact
of the glory of the kingdom and Prabu Siliwangi is also conveyed, namely the welfare of
the people physically and mentally. All these factors of Beynon's masculinity can be read
in "Kidung Karahayuan". Each stanza of the kidung conveys the good side of the formation
of a ruler.

Meanwhile, "Pamairan Siliwangi" and "Kidung Pitutur Kaopat" tell about the impact of the
glory of Prabu Siliwangi and the Kingdom of Padjadjaran, among others, inviting curiosity
from both researchers and practitioners. In "Kidung Pitutur Kaopat" it is also conveyed
that curiosity invites admirers of Prabu Siliwangi to come to the kingdom. The settlers
scrambled to find a way to find the kingdom and its legacy. Moreover, according to
Wangsit Siliwangi, the kingdom left no clear traces or remains, except in the form of

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heritages. Although not explicitly described, "Pamairan Siliwangi" and "Kidung Pitutur
Kaopat" convey the fulfillment of all the factors of Prabu Siliwangi's masculinity as a great
ruler. In "Kisirat Kisunda Sang Sadhu Nu Jati" it is also conveyed that this curiosity led to
endless seminars and discussions. The greatness of Prabu Siliwangi was conveyed in
literary works that were passed down from generation to generation as nothing more
than a means of education in the past. The delivery of the song is nothing more than a
means to educate and reproduce the next generation so that they will be rulers and men
as great and wise as Prabu Siliwangi.

4. Conclusion
Based on the research on the five kidungs above, “Kidung of Banyu Suara”; “Kidung of
Karahayuan”; “Pamairan Siliwangi”; "Kisirat Kisunda Sang Sadhu Nu Jati"; and “Kidung
Pitutur Kaopat”, it can be concluded that, although implicitly, those kidungs can provide a
description and taste of the masculinity of Prabu Siliwangi as a superpower king for 39
years in a large kingdom, Padjadjaran. All of Beynon's factors, namely historical location,
age and physique, sexual orientation, education, status and lifestyle, geographical location,
ethnicity, religion and belief, class and occupation, as well as culture and subculture, can
be displayed in each hymn, through symbol behinds words or lyrics.

Each of these masculinity-forming factors are interrelated--If we describe the factors

regarding class and occupation, it cannot be separated from other factors. The rest, the
four kidungs can aproove that the power and authority of Prabu Siliwangi was so
extraordinary that they have been maintained by his followers this day. It is even
preserved to the younger generation in various forms, both in manual print or digital
media. Those nine masculinity factors could be well-fulfilled by Prabu Siliwangi, then made
him as an almost perfect man, a just and wise leader, and a loving family leader.

Declaration of Conflicting Interest

I hereby declare that there is no conflict of interest in this research.

References
Abdurrahman, R. S., Etty, and Ekadjati, E. S. (2022). Carita Parahyangan. Kiblat Buku
Utama.
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