Cetho
Front view Cetho
Cetho (Javanese spelling: cethå) is a patterned Hindu temple relics of the end of the Majapahit (15th century). The first scientific report about it was made by Van de Vlies in 1842. A.J. Bernet Kempers also do some research about it. Excavation (digging) for the benefit of reconstruction was first performed in 1928 by the Department of Antiquities Indies. Based on the situation when the rubble started to study, this temple has the age that does away with Sukuh. The location of the temple is located in the hamlet of Ceto, Gumeng Village, District Jenawi, Karanganyar, at an altitude of 1400m above sea level.
Until now, the temple complex is used by locals as a place of Hindu worship and popular as a sanctuary for religious believers among native Java / Kejawen.
The arrangement of buildings
Gapura Cetho
When found the state of this temple is the stone ruins in fourteen terraced plains, stretching from west (lowest) to the east, though currently living 13 terraces, and restoration carried out on the patio only nine. The structure terraces make the emergence of the notion of a revival of indigenous cultures ( "punden") at the time, which is synthesized by the Hindu religion. This suspicion is strengthened by body shape in reliefs like puppets, which are similar to the depiction in Sukuh.
The restoration undertaken by Humardani, Suharto's personal assistant, in the late 1970s changed a lot of the original structure of the temple, although the concept punden retained. The restoration was widely criticized by archaeologists, given that the restoration of archaeological sites can not be done without a thorough study. The new building is the result of restoration of the magnificent gate in advance, the buildings of the wooden hermitage, the sculptures Sabdapalon, Nayagenggong, Brawijaya V, as well as the phallus, and building cubes at the top punden.
Furthermore, Karanganyar Regent, Rina Iriani, with reason to embellish religious fervor around the temple, put a statue of Goddess Saraswati, the contribution of Gianyar, in the eastern part of the temple complex.
In its current state, Cetho consists of nine levels of terraces. Before the large arch-shaped temple moment, visitors find two pairs of statues guard. The first level after the gate into the courtyard of the temple. The second level is still a page and here are petilasan Ki Ageng Krincingwesi, ancestral Cetho Dusun community.
At level three, there is a settlement of stone flat on the ground depicting a giant tortoise, solar Majapahit (thought to be the symbol of Majapahit), and a phallic symbol (penis, genitals male) 2 meters equipped with a decorative piercing (piercing) type ampallang. Turtles are the symbol of creation of the universe, while the penis is a symbol of man's creation. There are depictions of other animals, such as mimi, frogs and crabs. The symbols of animals that exist, can be read as suryasengkala to the year 1373 Saka or 1451 modern era.
At the next level can be found in the ranks of rock containing two adjacent plains relief footage Sudhamala story, as there are also in Sukuh. This story is still popular among the Java community as a basis ruwatan ceremony. The next level contains two buildings pendapa flanking the entrance of the temple. Until now the gazebo-gazebo used as a place pelangsungan religious ceremonies. On the seventh level can be found two statues at the north and south. On the north side is a statue Sabdapalon and in the south Nayagenggong, two semi-mythical figures (many consider the fact they are one person) is believed to be the prophet and spiritual advisor Sang Prabu Brawijaya V.
On the eighth level there is a statue phallus (called "kuntobimo") on the north side and a statue of the King UB V in the form of Mahadeva. The cult of the phallus statues symbolize the gratitude and hope of an abundant fertility of the earth locals. Aras last (ninth) is the highest level as a place of prayer climbing. Here there is a cube-shaped stone building.
At the top of the building Cetho there is a building which in the past was used as a place to cleanse themselves before carrying out the rituals of worship (patirtan). Near the temple, by descending a steep slope, found again a complex of buildings around the temple that the community is called the Temple Kethek ( "Monkey Temple").
Sukuh
Main Building Sukuh.
Sukuh Temple is a Hindu temple complex located in Karanganyar, former residency of Surakarta, Central Java. This temple is categorized as a Hindu temple for the discovery of the object of worship phallus and yoni. The temple is classified controversial because of its less common and because of the many objects that symbolize the phallus and yoni sexuality.
//
A brief history of invention
Sukuh temple site was first reported in the reign of Great Britain in Java in 1815 by Johnson, resident of Surakarta. Johnson was then tasked by Thomas Stanford Raffles to collect data in order to write his book The History of Java. After the British government passed, in 1842, Van der Vlis, Dutch archaeologist, doing research. First reconstruction began in 1928.
The location of the temple
Sukuh temple site located at the foot of Mount Lawu slope at an altitude of approximately 1,186 meters above sea level at coordinates 07o37, 38 '85' 'South latitude and 111o07 ,. 52'65 '' West Longitude. The temple is located in Hamlet Berjo, Village Sukuh, Ngargoyoso sub-district, Karanganyar, Central Java. This temple is located approximately 20 kilometers from the town of Karanganyar and 36 kilometers of Surakarta. When using Wikimapia [1].
The structure of the temple
Plan Sukuh.
Sukuh temple building gives the impression of simplicity is striking at the visitors. The impression one gets from this temple is quite different to that obtained from the major temples in Central Java: the Borobudur and Prambanan. Sukuh temple building form tend to be similar to the cultural heritage relics Maya in Mexico or the Inca culture in Peru. This structure also remind visitors of the forms of the pyramids in Egypt.
The impression of simplicity attracts renowned archaeologist Netherlands, W.F. Stutterheim, in 1930. He tried to explain it by giving three arguments. First, the possibility of sculptor Sukuh but not a bricklayer carpenter from the village and not from the palace. The two temples made with somewhat hastily making it less tidy. Third, the political situation ahead of time that the collapse of Majapahit, so it is not possible to create a large and magnificent temples.
The visitors entering the main door and entered the biggest gate will see the typical architectural forms that have not arranged perpendicular but somewhat oblique, trapezoidal in shape with a roof on it.
Rocks in this temple slightly reddish color, because the stones used is the type of andesite.
The first terrace of the temple
The main gate of the temple Sukuh.
On the first terrace there is the main gate. At this gate there is a Sangkala in the Java language that reads Abara wong blind arches. This means that in Indonesian is the "Gate of the giant human prey". These words have meaning 9, 5, 3 and 1. If reversed it obtained in 1359 Saka or 1437 AD.
The second terrace of the temple
The gate on the second terrace is damaged. On the right and left of the gate that usually there is a statue doorman or dwarapala, found also, but in a state of disrepair and had no clear shape again. The gate had no roof and the terrace is not found many statues. But at this gate there is a candrasangkala also in the Java language that reads wiku anahut elephant tail. This means that in Indonesian is "Elephant pastor biting the tail". These words have meaning 8, 7, 3, and 1. If reversed it obtained in 1378 Saka or 1456 AD. So if this number is correct, then there is a difference of nearly twenty years with the first gate on the porch!
The third terrace of the temple
In this third terrace there is a large courtyard with the main temple and some relief on the left as well as the statues on the right. If the visitors want to come to the main temple is sacred, then rock staircase which is relatively higher than the previous terraced stone must be passed. In addition too narrow aisle.
It is said that this architecture deliberately made that way. Because the main temple which is similar to the shape of the vagina, according to some experts it is created to test the virginity of the girls. According to the story, if a girl is a virgin climb, the hymen will tear and bleed. But if she is not a virgin anymore, so when stepping stone of these steps, the fabric will wear torn and detached.
Just above the main temple in the middle there is a square that seems to be the place to put the offerings. Here there are traces of frankincense, myrrh and incense is burned, so it looks respective often used to pray.
Then on the left side of the main temple there is a series of reliefs that constitute the main mythology Sukuh and has been identified as a narrative relief Sudamala Song. The order of relief is as follows.
first Relief
Relief first.
On the left side is depicted the Sahadewa or Sadewa, twin brothers Nakula and is the youngest of the five Pandavas. Both are sons of King Pandu of Madrim, his second wife. Madrim died while Nakul and Sahadev was a child and both raised by Kunti, Pandu main wife. Kunti then raising them along with their three sons of Pandu: Yudhistira, Bhima and Arjuna. This relief depicts Sadewa squatting, followed by a clown or a companion. Faced with the Sadewa terlihatlah a heroine of the goddess Durga who is also accompanied by a clown.
second Relief
Second relief.
In the second relief is carved image of the goddess Durga who has turned into a raksasi (ogress) who faced terrible. Two giant horrible; Kalantaka and accompanying Kalañjaya Batari Durga being angry and threatened to kill Sadewa. Kalantaka and Kalañjaya is the incarnation vidyadhara condemned for not respecting god should be born as a giant ugly. Sadewa tied to a tree and threatened to be killed by the sword because it will not waive Durga. Behind seen among others, there Semar. Visible manifestation of a ghost that hovered above the trees and to the right there are two owls. This seems awful painting is a painting in the woods Setra Gandamayu (Gandamayit) dumps the gods who were expelled from heaven for a foul.
Relief third
Relief third.
This part illustrates how Sadewa together punakawannya, Semar dealing with a blind hermit named Ni Padapa Tambrapetra and her daughter at the Hermitage Prangalas. Sadewa would cure him of his blindness.
The fourth Relief
Relief fourth.
The scene in a beautiful garden where the Sadewa are kidding with Ni Padapa Tambrapetra and her daughter as well as a clown at the Hermitage Prangalas. Tambrapetra grateful and give her daughter to Sadewa to marry.
Relief fifth
This painting is a scene of a power struggle between the two giants Bima and Kalantaka and Kalañjaya. Bima with extraordinary strength is being raised both these giants to be killed with a nail pañcanakanya.
The statues of the Garuda
Inscription Sukuh.
Then on the right side there are two statues of Garuda, which is part of the story tirta search Amrita (water of life) contained in the book Adiparwa, the first book of Mahabharata. At the tail of the Garuda there is an inscription.
Then, as part of the story of Amrita search in this section there are three turtle sculpture that symbolizes the earth and the incarnation of the god Vishnu. Turtle shape resembles a table and there is a possibility it is designed as a place to put offerings. A truncated pyramid whose top symbolizes the peak of Mount Mandaragiri taken to churning seas looking for Tirta Amrita.
See story Sea Looking playback Amerta
Several other buildings and statues
In addition to the main temples and statues of turtles, eagle and reliefs, they also found some animal shaped sculpture wild boar (wild boar) and saddled elephants. In ancient times the knights and nobility berwahana elephants.
Then there was the building berelief horseshoe with two human figures in it, next to the right guess and facing each other. Some argue that this relief symbolizes the womb of a woman and left symbolize evil figure and the figure of the right represents virtue. But it is not so clear.
Then there is a small building in front of the main temple called the temple pewara. In the middle, the building is hollow and there is a small statue of a headless. This sculpture by some circles still is sacred because it is often given the offerings.
Candi Tikus
Candi Tikus
Rat Temple is a relic of Majapahit Kingdom temple complex located in Trowulan, precisely in Hamlet Tinuk, Temon Village, District Trowulan, Mojokerto, East Java. Locations in Wikimapia [1]. This temple is one of the major archaeological sites in Trowulan. Rat Temple building in the form of a ritual bath (petirtaan) complex in the center of the Majapahit. The main building consists of two levels.
The temple site was excavated in 1914 on the orders of the Regent Mojokerto Kromodjojo Adinegoro. Because many found mice in about ruins, the site was later named the Rat Temple [1]. The new Rat Temple was restored in 1985-1989.
Rat Temple was probably built in the 13th century or the 14th century. The temple is associated with the statements in the book Negarakertagama Prapanca MPU, that there is nowhere to bathe the king and certain ceremonies were held in the pool-pond [2].
source from (https://legendanusantara.wordpress.com/kerajaan-hindu-buddha/kerajaan-majapahit/candi/
Front view Cetho
Cetho (Javanese spelling: cethå) is a patterned Hindu temple relics of the end of the Majapahit (15th century). The first scientific report about it was made by Van de Vlies in 1842. A.J. Bernet Kempers also do some research about it. Excavation (digging) for the benefit of reconstruction was first performed in 1928 by the Department of Antiquities Indies. Based on the situation when the rubble started to study, this temple has the age that does away with Sukuh. The location of the temple is located in the hamlet of Ceto, Gumeng Village, District Jenawi, Karanganyar, at an altitude of 1400m above sea level.
Until now, the temple complex is used by locals as a place of Hindu worship and popular as a sanctuary for religious believers among native Java / Kejawen.
The arrangement of buildings
Gapura Cetho
When found the state of this temple is the stone ruins in fourteen terraced plains, stretching from west (lowest) to the east, though currently living 13 terraces, and restoration carried out on the patio only nine. The structure terraces make the emergence of the notion of a revival of indigenous cultures ( "punden") at the time, which is synthesized by the Hindu religion. This suspicion is strengthened by body shape in reliefs like puppets, which are similar to the depiction in Sukuh.
The restoration undertaken by Humardani, Suharto's personal assistant, in the late 1970s changed a lot of the original structure of the temple, although the concept punden retained. The restoration was widely criticized by archaeologists, given that the restoration of archaeological sites can not be done without a thorough study. The new building is the result of restoration of the magnificent gate in advance, the buildings of the wooden hermitage, the sculptures Sabdapalon, Nayagenggong, Brawijaya V, as well as the phallus, and building cubes at the top punden.
Furthermore, Karanganyar Regent, Rina Iriani, with reason to embellish religious fervor around the temple, put a statue of Goddess Saraswati, the contribution of Gianyar, in the eastern part of the temple complex.
In its current state, Cetho consists of nine levels of terraces. Before the large arch-shaped temple moment, visitors find two pairs of statues guard. The first level after the gate into the courtyard of the temple. The second level is still a page and here are petilasan Ki Ageng Krincingwesi, ancestral Cetho Dusun community.
At level three, there is a settlement of stone flat on the ground depicting a giant tortoise, solar Majapahit (thought to be the symbol of Majapahit), and a phallic symbol (penis, genitals male) 2 meters equipped with a decorative piercing (piercing) type ampallang. Turtles are the symbol of creation of the universe, while the penis is a symbol of man's creation. There are depictions of other animals, such as mimi, frogs and crabs. The symbols of animals that exist, can be read as suryasengkala to the year 1373 Saka or 1451 modern era.
At the next level can be found in the ranks of rock containing two adjacent plains relief footage Sudhamala story, as there are also in Sukuh. This story is still popular among the Java community as a basis ruwatan ceremony. The next level contains two buildings pendapa flanking the entrance of the temple. Until now the gazebo-gazebo used as a place pelangsungan religious ceremonies. On the seventh level can be found two statues at the north and south. On the north side is a statue Sabdapalon and in the south Nayagenggong, two semi-mythical figures (many consider the fact they are one person) is believed to be the prophet and spiritual advisor Sang Prabu Brawijaya V.
On the eighth level there is a statue phallus (called "kuntobimo") on the north side and a statue of the King UB V in the form of Mahadeva. The cult of the phallus statues symbolize the gratitude and hope of an abundant fertility of the earth locals. Aras last (ninth) is the highest level as a place of prayer climbing. Here there is a cube-shaped stone building.
At the top of the building Cetho there is a building which in the past was used as a place to cleanse themselves before carrying out the rituals of worship (patirtan). Near the temple, by descending a steep slope, found again a complex of buildings around the temple that the community is called the Temple Kethek ( "Monkey Temple").
Sukuh
Main Building Sukuh.
Sukuh Temple is a Hindu temple complex located in Karanganyar, former residency of Surakarta, Central Java. This temple is categorized as a Hindu temple for the discovery of the object of worship phallus and yoni. The temple is classified controversial because of its less common and because of the many objects that symbolize the phallus and yoni sexuality.
//
A brief history of invention
Sukuh temple site was first reported in the reign of Great Britain in Java in 1815 by Johnson, resident of Surakarta. Johnson was then tasked by Thomas Stanford Raffles to collect data in order to write his book The History of Java. After the British government passed, in 1842, Van der Vlis, Dutch archaeologist, doing research. First reconstruction began in 1928.
The location of the temple
Sukuh temple site located at the foot of Mount Lawu slope at an altitude of approximately 1,186 meters above sea level at coordinates 07o37, 38 '85' 'South latitude and 111o07 ,. 52'65 '' West Longitude. The temple is located in Hamlet Berjo, Village Sukuh, Ngargoyoso sub-district, Karanganyar, Central Java. This temple is located approximately 20 kilometers from the town of Karanganyar and 36 kilometers of Surakarta. When using Wikimapia [1].
The structure of the temple
Plan Sukuh.
Sukuh temple building gives the impression of simplicity is striking at the visitors. The impression one gets from this temple is quite different to that obtained from the major temples in Central Java: the Borobudur and Prambanan. Sukuh temple building form tend to be similar to the cultural heritage relics Maya in Mexico or the Inca culture in Peru. This structure also remind visitors of the forms of the pyramids in Egypt.
The impression of simplicity attracts renowned archaeologist Netherlands, W.F. Stutterheim, in 1930. He tried to explain it by giving three arguments. First, the possibility of sculptor Sukuh but not a bricklayer carpenter from the village and not from the palace. The two temples made with somewhat hastily making it less tidy. Third, the political situation ahead of time that the collapse of Majapahit, so it is not possible to create a large and magnificent temples.
The visitors entering the main door and entered the biggest gate will see the typical architectural forms that have not arranged perpendicular but somewhat oblique, trapezoidal in shape with a roof on it.
Rocks in this temple slightly reddish color, because the stones used is the type of andesite.
The first terrace of the temple
The main gate of the temple Sukuh.
On the first terrace there is the main gate. At this gate there is a Sangkala in the Java language that reads Abara wong blind arches. This means that in Indonesian is the "Gate of the giant human prey". These words have meaning 9, 5, 3 and 1. If reversed it obtained in 1359 Saka or 1437 AD.
The second terrace of the temple
The gate on the second terrace is damaged. On the right and left of the gate that usually there is a statue doorman or dwarapala, found also, but in a state of disrepair and had no clear shape again. The gate had no roof and the terrace is not found many statues. But at this gate there is a candrasangkala also in the Java language that reads wiku anahut elephant tail. This means that in Indonesian is "Elephant pastor biting the tail". These words have meaning 8, 7, 3, and 1. If reversed it obtained in 1378 Saka or 1456 AD. So if this number is correct, then there is a difference of nearly twenty years with the first gate on the porch!
The third terrace of the temple
In this third terrace there is a large courtyard with the main temple and some relief on the left as well as the statues on the right. If the visitors want to come to the main temple is sacred, then rock staircase which is relatively higher than the previous terraced stone must be passed. In addition too narrow aisle.
It is said that this architecture deliberately made that way. Because the main temple which is similar to the shape of the vagina, according to some experts it is created to test the virginity of the girls. According to the story, if a girl is a virgin climb, the hymen will tear and bleed. But if she is not a virgin anymore, so when stepping stone of these steps, the fabric will wear torn and detached.
Just above the main temple in the middle there is a square that seems to be the place to put the offerings. Here there are traces of frankincense, myrrh and incense is burned, so it looks respective often used to pray.
Then on the left side of the main temple there is a series of reliefs that constitute the main mythology Sukuh and has been identified as a narrative relief Sudamala Song. The order of relief is as follows.
first Relief
Relief first.
On the left side is depicted the Sahadewa or Sadewa, twin brothers Nakula and is the youngest of the five Pandavas. Both are sons of King Pandu of Madrim, his second wife. Madrim died while Nakul and Sahadev was a child and both raised by Kunti, Pandu main wife. Kunti then raising them along with their three sons of Pandu: Yudhistira, Bhima and Arjuna. This relief depicts Sadewa squatting, followed by a clown or a companion. Faced with the Sadewa terlihatlah a heroine of the goddess Durga who is also accompanied by a clown.
second Relief
Second relief.
In the second relief is carved image of the goddess Durga who has turned into a raksasi (ogress) who faced terrible. Two giant horrible; Kalantaka and accompanying Kalañjaya Batari Durga being angry and threatened to kill Sadewa. Kalantaka and Kalañjaya is the incarnation vidyadhara condemned for not respecting god should be born as a giant ugly. Sadewa tied to a tree and threatened to be killed by the sword because it will not waive Durga. Behind seen among others, there Semar. Visible manifestation of a ghost that hovered above the trees and to the right there are two owls. This seems awful painting is a painting in the woods Setra Gandamayu (Gandamayit) dumps the gods who were expelled from heaven for a foul.
Relief third
Relief third.
This part illustrates how Sadewa together punakawannya, Semar dealing with a blind hermit named Ni Padapa Tambrapetra and her daughter at the Hermitage Prangalas. Sadewa would cure him of his blindness.
The fourth Relief
Relief fourth.
The scene in a beautiful garden where the Sadewa are kidding with Ni Padapa Tambrapetra and her daughter as well as a clown at the Hermitage Prangalas. Tambrapetra grateful and give her daughter to Sadewa to marry.
Relief fifth
This painting is a scene of a power struggle between the two giants Bima and Kalantaka and Kalañjaya. Bima with extraordinary strength is being raised both these giants to be killed with a nail pañcanakanya.
The statues of the Garuda
Inscription Sukuh.
Then on the right side there are two statues of Garuda, which is part of the story tirta search Amrita (water of life) contained in the book Adiparwa, the first book of Mahabharata. At the tail of the Garuda there is an inscription.
Then, as part of the story of Amrita search in this section there are three turtle sculpture that symbolizes the earth and the incarnation of the god Vishnu. Turtle shape resembles a table and there is a possibility it is designed as a place to put offerings. A truncated pyramid whose top symbolizes the peak of Mount Mandaragiri taken to churning seas looking for Tirta Amrita.
See story Sea Looking playback Amerta
Several other buildings and statues
In addition to the main temples and statues of turtles, eagle and reliefs, they also found some animal shaped sculpture wild boar (wild boar) and saddled elephants. In ancient times the knights and nobility berwahana elephants.
Then there was the building berelief horseshoe with two human figures in it, next to the right guess and facing each other. Some argue that this relief symbolizes the womb of a woman and left symbolize evil figure and the figure of the right represents virtue. But it is not so clear.
Then there is a small building in front of the main temple called the temple pewara. In the middle, the building is hollow and there is a small statue of a headless. This sculpture by some circles still is sacred because it is often given the offerings.
Candi Tikus
Candi Tikus
Rat Temple is a relic of Majapahit Kingdom temple complex located in Trowulan, precisely in Hamlet Tinuk, Temon Village, District Trowulan, Mojokerto, East Java. Locations in Wikimapia [1]. This temple is one of the major archaeological sites in Trowulan. Rat Temple building in the form of a ritual bath (petirtaan) complex in the center of the Majapahit. The main building consists of two levels.
The temple site was excavated in 1914 on the orders of the Regent Mojokerto Kromodjojo Adinegoro. Because many found mice in about ruins, the site was later named the Rat Temple [1]. The new Rat Temple was restored in 1985-1989.
Rat Temple was probably built in the 13th century or the 14th century. The temple is associated with the statements in the book Negarakertagama Prapanca MPU, that there is nowhere to bathe the king and certain ceremonies were held in the pool-pond [2].
source from (https://legendanusantara.wordpress.com/kerajaan-hindu-buddha/kerajaan-majapahit/candi/
Comments