Larantuka, a small yet historically significant kingdom,
holds the distinction of being the first Catholic kingdom in Nusantara
(modern-day Indonesia). Its existence dates back to at least the 14th century,
with early references found in the Kakawin Nagarakertagama from the
Majapahit era. In this ancient Javanese manuscript, Larantuka is mentioned as Galiyao,
while the nearby Solor Island is referred to as Solot. Both were
considered vassal states of the Majapahit Empire, though Larantuka’s prominence
faded with the empire’s decline. It wasn’t until the arrival of the Portuguese
in the early 16th century that the kingdom re-emerged in historical records.
The Portuguese began using Larantuka and Solor as stopover
points during their expeditions as early as 1515. These islands provided a
strategic location for Portuguese sailors waiting for favorable winds to
continue their journeys. The Portuguese presence in the region soon grew, and
by 1561, the Catholic Church took steps to establish its religious influence.
The Diocese of Melaka sent three missionaries—Antonio da Cruz, Simao da Chagas,
and Alexiao—to Solor Island, marking the beginning of a rapid spread of
Catholicism throughout the region.
As the Catholic faith spread beyond Solor, it reached
Larantuka, Adonara, Maumere, and Sikka on Flores Island. The most significant
moment in this religious expansion occurred in 1645, when King Patih Goloh of
Larantuka converted to Catholicism, further cementing the kingdom’s identity as
a Catholic stronghold.
By the 17th century, Portuguese power in Southeast Asia was
waning. Their colony in Goa, India, faced growing competition from other
European powers, most notably the Dutch. In 1641, the Portuguese suffered a
major defeat when the Dutch captured Melaka. This loss forced the Portuguese to
relocate their colonial headquarters to Timor, which included the regions of
Flores and Solor.
Many of the Portuguese who fled to Timor were of mixed
descent, known as Topasses or Black Portuguese (zwarte
portuguesen). These individuals, free from colonial rule and slavery, formed a
distinct group that played a crucial role in the political and social dynamics
of the region. Among the most influential Topas families were the de Hornay and
da Costa clans.
The de Hornay family’s influence can be traced back to Jan
de Hornay, a Dutch envoy who defected to the Portuguese side after allowing
them to dock at Solor without his superiors’ consent. He married into the
Larantuka nobility, establishing one of the most powerful Topas families in the
area. The da Costa family, meanwhile, likely descended from a Portuguese Jewish
convert to Catholicism, who later settled in Timor. These two families would
dominate the political landscape of Larantuka and Timor for centuries.
Throughout the 17th century, the Dutch East India Company
(VOC) competed fiercely with the Portuguese for control of trade in the region,
particularly in valuable sandalwood. The rivalry culminated in 1646, when the
Dutch ousted the Portuguese from Solor Island, establishing a foothold in the
region. However, the balance of power between the VOC and the Topas-Larantuka
alliance remained relatively equal, largely due to the military leadership of
Antonio de Hornay. Recognizing his contributions, the Portuguese authorities in
India appointed Antonio as capitao-geral (Captain General) of the
Flores-Solor-Timor region.
However, internal disputes weakened Portuguese control. When
the da Costa clan challenged Antonio de Hornay’s authority, the Portuguese
government sent Fernao Fatin da Fonte to replace him. Antonio resisted, leading
to a failed attempt by Fernao and Domingo da Costa to overthrow him. In the
end, the da Costa family submitted to the de Hornay family’s dominance,
solidifying the latter’s control over Larantuka.
By the 19th century, Portuguese influence in Southeast Asia
had greatly diminished. Facing financial crises, the Portuguese sold several of
their remaining territories, including Flores, Solor, and parts of Timor, to
the Dutch. The sale was formalized in the Lisbon Agreement of 1859, in which
Portugal ceded these territories to the Dutch for 200,000 guilders. From that
point on, Flores, Solor, and surrounding islands became part of the Dutch East
Indies, marking the end of Portuguese rule in the region.
Despite this transfer of power, the legacy of Portuguese
culture and Catholicism remained deeply embedded in Larantuka and its
surrounding areas. The Topas families, particularly the de Hornay and da Costa
clans, continued to influence local politics and society for generations. Even
after two centuries of Dutch rule, the Portuguese imprint on the region’s
religious and cultural fabric persisted, creating a unique blend of European
and local traditions that endures to this day.
Larantuka’s history as the first Catholic kingdom in
Nusantara reflects the complex interplay of colonial powers, local politics,
and religious transformation. From its early days as a vassal of the Majapahit
Empire to its rise under Portuguese influence, Larantuka played a pivotal role
in shaping the cultural and religious landscape of Eastern Indonesia. Though
the kingdom eventually fell under Dutch control, its legacy as a center of
Catholicism and a melting pot of Portuguese, Topas, and local cultures continues
to define its identity.
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