This article has multiple issues. Please help improve it or discuss these issues on the talk page . (Learn how and when to remove these messages)
|
Serat Centhini is a twelve-volume compilation of Javanese tales and teachings, written in verse and published in 1814. The work was commissioned, directed, and partially written by Crown Prince Mangkunegoro, later enthroned as Pakubuwono V of Surakarta, with contributions from three court poets from different palaces. [1] [2]
The events depicted in Serat Centhini take place in the 1630s when Sultan Agung of Mataram's army besieged and captured the city of Giri Kedaton in Gresik, East Java.
Giri Kedaton had a religious school that was founded by Sunan Giri, one of the Wali Sanga. The school grew and became famous as a center of Muslim teaching, which gave it political influence in the surrounding region. It attracted learners from multiple societal groups and regions as far away as Ternate Sultanate.
Giri Kedaton reached the peak of its influence under Sunan Giri Prapen who ruled it from 1548 to 1605. Sultan Agung of the larger Mataram Sultanate regarded this as a threat, so in 1630 he sent an army under his brother-in-law, Pangeran Pekik to capture Giri Kedaton. Giri Kedaton finally surrendered in 1636. Sunan Giri Prapen was captured and brought to Mataram's capital Kota Gede, known today as Yogyakarta.
The main characters of Serat Centhini are Sunan Giri Prapen's three young children who escape Giri Kedaton overnight, hours before the city falls to the army from Mataram. The children become separated in the confusion as inhabitants flee the city. They each spend several years wandering around Java, only to be reunited many years later.
The main characters of the story are:
The Centhini story is separated by phases of its characters' lives (pre-adulthood, adulthood, and post-adulthood) and by the adventures of each character (Jayengresmi, Jayengsari, Rancangkapti, and Mas Cabolang).
In the pre-adulthood journey, geographic locations still can be identified on the real-world map. But in the post-adulthood journeys, the locations become mystical and imaginary, as though in a different realm. The mixture of real-world and imaginary locations is similar to that of Homer's Odyssey.
As adults, the characters changed their names to avoid capture by Sultan Agung's spies.
After fleeing the conquered city the oldest son, Jayengresmi wanders in the southern part of Java and then to its westernmost part. The second son, Jayengsari, and his sister, Rancangkapti, flee to the east, later travelling by ship to central Java.
Journey of Jayengresmi
Jayengresmi's travels take him and his servants Gathak and Gathuk through the mountainous terrain where hermits live. Their journey passes through historic areas including:
Journey of Jayengsari and Rancangkapti
Jayengsari and Rancangkapti are accompanied by their servant Buras. They visit the sites of old Javanese kingdoms and learn legends.
Journey of Mas Cabolang
Mas Cabolang is the son of Ki Ageng/Seh Akadiyat, the hermit of Sokoyoso Hermitage in Dieng Plateau. He left his parents' house without asking their permission. His objective is to have his adventure to understand more of the world. His journey began on the southwest route to Cilacap Region and then turned to the east, through Mataram Sultanate's capital (Kota Gede), and moved to the eastern part of Java Island before finally going back to Sokoyoso.
Journey of Jayengresmi (Ki Amongrogo)
Jayengresmi already stayed for a few years in Karang Hermitage with his adopted father, Kyai Ageng Karang until finally, he asked for permission to leave and to continue searching for his brother and sisters. Before letting them leave his hermitage, his adopted father suggests they change their names: Jayengresmi became Ki Amongrogo, and Gathak and Gathuk became Jamal and Jamil.
Journey of Jayengresmi, Jayengrogo and Kulowiryo
Fourteen months had passed since Seh Amongrogo left his father in-law (Ki Bayi) and his wife (Nyi Tembangraras). Finally came a decisive moment when Ki Bayi's brothers (Ki Jayengresmi and Ki Jayengrogo) and their uncle (Ki Kulowiryo) determined to look for and to catch up with Amongrogo. They departed, accompanied by Kulowiryo's attendant, Nuripin. Within their journey, they passed several villages, hermitages and caves. Ki Jayengrogo and Ki Kulowiryo are the morally loose characters as they did a lot of debauchery with the villagers, widowers and ronggeng dancers. Their carelessness sometimes brought them misfortune such as the loss of their possession. Ki Jayengresmi, being the only religious character among the group, always avoid the debauchery while patiently preach his brother and uncle. Nuripin is a character who is always bullied (yet always manage to escape and throw honest mockery on Kulowiryo's debauchery and his misfortune) by Kuliwiryo. The group only have a short distance of journey and they went back to Wonomarto empty handed and only received clues from all the hermits they met, that they would meet Amongrogo later on in a place called Wonontoko. Soon afterwards, santri Luci, who previously met Amongrogo, arrived at Wonomarto. Ki Luci told Ki Bayi and his family the summary of Amongrogo's journey and his whereabout. Within Amongrogo's journey, he kept having a vision of a lotus, which means, his search for the perfection of life would only be gained through Sultan Agung's help. Amongrogo tried to catch up with Sultan Agung by visiting his meditational places. But Sultan always leave just when Amongrogo arrives. Amongorogo then has to attract his attention by building a grand mosque at Kanigoro and performing magic show which gathered thousands of followers. The magical shows which drew thousands of followers finally was being noticed Sultan Agung. He concluded that such activity was breaking Islamic law and therefore he sentenced Amongorogo for death penalty by drowning him to an ocean. Amongrogo was being executed. The death penalty is actually what Amongrogo's looking for from Sultan Agung. As by went through death, he wasn't really dead, he only moved to another realm (reverse realm/incorporeal world/jagad walikan in javanese). Therefore, right on entering incorporeal world, he thanked Sultan Agung instead.
The debauchery scenes of this section is what makes Serat Centhini famous of its porn contents which unfortunately often overshadow the other knowledge being elaborated.
Nyi Selobrangti and Cethi Centhini Reunite
Soon after receiving bad news about his husband, Nyi Tembangraras determined to find his husband herself. She changed her name to Nyi Selobrangti and accompanied by her faithful maid, Centhini. Both of them arrived at Wonontoko and accidentally met Ki Amongrogo's long time separated brother and sister, Ki Mangunkarso/Jayengsari and Nyi Rancangkapti. Soon after the surprising reunion, Nyi Selobrangti told them the bad news about Ki Amongrogo's death. The news shocked them and all of them fainted and died. Ki Amongrogo, in his realm, noticed the unfortunate event. He visited Wonontoko and revived everyone. The horrible scene now become a happy ending for the brother and sister and the wife. The couple finally reunited and later on built a hermitage but in the reverse realm.incorporeal world. At this point Ki Bayi's brothers, Jayengresmi and Jayengrogo, left Wonomarto once again to find their niece, Nyi Tembangraras/Selobrangti and Centhini. In the middle of their journey, they received a message from Ki Montel (Amongrogo's attendant) that Tembangraras had met her husband and that they had lived together in Wonontoko in a specific place called Jurang-Jangkung. Jayengrogo and Jayengresmi delighted to hear the news. They decided to meditate at Ardipolo hermitage while Ki Montel delivered the good news to Ki Bayi and his wife.
A Reunion of Ki Bayu and his wife with their daughter Nyi Tembangraras and Seh Amongrogo
Ki Bayi and his wife, Nyi Malaresmi, were eager to meet their daughter therefore they set forth to Wonontoko. By the end of the journey they met Ki Mangukarso (Amongrogo's brother) who told them that they would be able to meet Tembangraras and Amongrogo only in incorporeal world and through a meditation at jurang-jangkung. They went to Jurang-Jangkung and meditate. On the third night, they finally met Seh Amongorogo and Nyi Tembangraras in the incorporeal world. The short reunion however had to come to an end. Ki Bayi and his wife returned to Wonomarto, this time, with a happy and content feeling.
The Island of Black Marble
Seh Amongrogo and Nyi Tembangraras, within their incorporeal world, made a journey to Banten, West Java. They arrived at a dreadful beach therefore he changed it into a tranquil one. He then built an island made of black marble, filled it with precious stones, built a house and stayed there with his wife. It wasn't long before the news of an island of black marble reached a powerful man from Sumatra Island, Ki Datuk. He confronted Seh Amongrogo by put him into test. If indeed Amongrogo is a generous figure, he won't say no to whatever Ki Datuk is asking, even asking for his wife. To Ki Datuk's surprise, Amongrogo gave away his wife. Tembangraras and Ki Datuk's ship was ready on sail returning to Sumatra but in the middle of the ocean, the weather became fierce and the ship sank. Ki Datuk and his sailors was being rescued and they arrived back home empty handed. Meanwhile, Nyi Tembangraras was being pickekup by Seh Amongrogo and they return to Wonontoko, leaving the Black Marble Island and its beach to its original dreadful state.
The Wonder Maggots and the End of Seh Amongrogo and Nyi Tembangraras' Life Journey
Serat Centhini ends with a famous story of wonder maggots. Seh amongrogo and Nyi Tembangraras wished to go back to the real world in order to put discipline to the people and that it can be done through Sultan Agung's lineage. In the meantime, Sultan Agung, in his old age, had become a priest namely Priest Anyokrokusumo. Seh Amongrogo and Nyi Tembangraras met him through incorporeal world and the three of them agreed to make an arrangement. The deal was, Seh Amongrogo and Nyo Tembangraras were changed into wonder male and female maggots. The female maggots was eaten by Sultan Agung, while the female maggot was eaten by Pangeran Pekik (Sultan Agung's brother-in-law). Later on, the son of Sultan Agung (the reincarnation of Seh Amongrogo) would marry Pangeran Pekik's daughter (as reincarnation of Nyi Tembangraras) and they would have a son who would become the King of Mataram, namely Amangkurat. In his reign, Amangkurat didn't please his people because of the discipline being applied. One prince, Raden Trunojoyo, rebelled against him, on behalf of Amangkurat's son. Amangkurat was then being exiled to a place which has a fragrant soil (Tegalarum). This means that Seh Amongrogo and Nyi Tembangraras had arrived at the end of their lives' journey, from their birth to their death.
Colonial time
Modernity and science that were being brought by the Europeans created a paradigm shift in the kind of knowledge and the way to attain knowledge within Javanese society. The concept of 'time is money' was being introduced in which Javanese society have to adjust to a new regular working culture in contrast to the regularity of an agricultural work. Schools in new institutions in new towns were being introduced to public via Colonial Ethical Policy in contrast with the way ancient schools was being conducted through hermitages or in exclusive royal/palace circles. The kind of knowledge is also shifting from heavily mysticism knowledge to heavily rational kind of knowledge. In Shiva-Hindu Catur Asrama, wanderers are part of the way of life and to attain knowledge. In the colonial period the wanderers become unwanted people in new town such as Batavia. The wanderers often evolve into independent rebels or local heroes such as being popularized by The Legend of Si Pitung or Prince Diponegoro's guerrilla volunteers from Bagelen. During the independence war, the rebels play a bigger role in the guerrilla movement.
Post Independence
Javanese knowledge remains in the form of traditions that are being passed down through generations. Especially in the area of philosophy, traditional medicine, wedding procession and religion.
The Sultanate of Mataram was the last major independent Javanese kingdom on the island of Java before it was colonised by the Dutch. It was the dominant political force radiating from the interior of Central Java from the late 16th century until the beginning of the 18th century.
Sultan Agung Adi Prabu Anyakrakusuma, commonly known as Sultan Agung, was the third Sultan of Mataram in Central Java ruling from 1613 to 1645. He was a skilled soldier who conquered neighbouring states and expanded and consolidated his kingdom to its greatest territorial and military power.
Kotagede is a city district (kemantren) and a historic neighborhood in Yogyakarta, Special Region of Yogyakarta, Indonesia. Kotagede contains the remains of the first capital of Mataram Sultanate, established in the 16th century. Some of the remains of the old Kotagede are remains of the palace, the royal cemetery, the royal mosque, and defensive walls and moats. Kotagede is well known internationally for its silver crafting.
The Kingdom of Pajang or Sultanate of Pajang was a short-lived Muslim state in Java. It was established by Adiwijaya or Jaka Tingkir, Lord of Boyolali, after a civil war and was a successor to Sultanate of Demak. Adiwijaya claimed to be a descendant of Brawijaya V, the last king of the Majapahit empire, and Trenggana, the sultan of Demak.
Tirtayasa (1631–1695), complete stylized name Sultan Ageng Tirtayasa, also known as Ageng and Abulfatah Agung, was the sixth sultan of Banten and reigned during the kingdom's golden age.
Amangkurat II was the susuhunan of the Sultanate of Mataram from 1677 to 1703. Before taking the throne, he was the crown prince and had the title Pangeran Adipati Anom.
Nyi Roro Kidul is a supernatural being in Indonesian folklore. She is the Queen of the Southern Sea in Sundanese and Javanese mythology.
The Demak Sultanate was a Javanese Muslim state located on Java's north coast in Indonesia, at the site of the present-day city of Demak. A port fief to the Hindu-Buddhist Majapahit kingdom thought to have been founded in the last quarter of the 15th century, it was influenced by Islam brought by Muslim traders from China, Gujarat, Arabia and also Islamic kingdoms in the region, such as Samudra Pasai, Malacca and Bani (Muslim) Champa. The sultanate was the first Muslim state in Java, and once dominated most of the northern coast of Java and southern Sumatra.
Sunan Ampel was one the nine revered Javanese Muslim saints, or Wali Songo, credited with the spread of Islam in Java. According to local history, around Demak the mosque of Demak Masjid Agung Demak was built by Sunan Ampel in 1479 CE, but other sources attributed the construction of the mosque to Sunan Kalijaga.
The Sultanate of Cirebon was an Islamic sultanate in West Java founded in the 15th century. It is said to have been founded by Sunan Gunungjati, as marked by his letter proclaiming Cirebon's independence from Pajajaran in 1482, although the settlement and the polity had been established earlier, in 1445. Sunan Gunungjati also established the Sultanate of Banten. It was one of the earliest Islamic states established in Java, along with the Sultanate of Demak.
Surakarta Sunanate is a Javanese monarchy centred in the city of Surakarta, in the province of Central Java, Indonesia.
Kahuripan was an 11th-century Javanese Hindu-Buddhist kingdom with its capital located around the estuarine of Brantas River valley in East Java. The kingdom was short-lived, only spanning the period between 1019 and 1045, and Airlangga was the only raja of the kingdom, which was built out of the rubble of the Kingdom of Mataram after the Srivijaya invasion. Airlangga later in 1045 abdicated in favour of his two sons and divided the kingdom into Janggala and Panjalu (Kadiri). The kingdom's name derived from Old Javanese term hurip with circumfix ka- -an which means "life" or "livelihood". Later in 14th to 15th century, the former kingdom was recognised as one of Majapahit's 12 provinces.
The Kingdomship of Bali was a series of Hindu-Buddhist kingdoms that once ruled some parts of the volcanic island of Bali, in Lesser Sunda Islands, Indonesia. With a history of native Balinese kingship spanning from the early 10th to early 20th centuries, Balinese kingdoms demonstrated sophisticated Balinese court culture where native elements of spirit and ancestral reverence combined with Hindu influences—adopted from India through ancient Java intermediary—flourished, enriched and shaped Balinese culture.
Misteri Gunung Merapi is an Indonesian historical-drama television series, produced by Genta Buana Pitaloka. It first aired on Indosiar on November 1, 1998.
The Duchy of Surabaya was a Javanese principality centered in Surabaya, on the northeastern coast of Java, that existed as an independent polity from c. 1546 to 1625. It became independent following the disintegration of the Demak Sultanate, and by the beginning of the 17th century had become the leading power in east Java and the most important port on Java's northeastern coast. Subsequently, it entered into decades of conflict with the Mataram Sultanate that ended in the victory of Mataram and the fall of Surabaya in 1625.
Pangeran Pekik was a Javanese prince, and son of the last Duke of Surabaya, Jayalengkara. After the Mataram conquest of Surabaya, he was forced to live in Mataram court. He was executed in 1659 on the orders of Mataram's King Amangkurat I, who suspected him of conspiracy.
Islam is the most common religion in the Indonesian province of East Java, embraced by 96.7% of the whole population. Throughout its history, East Java has been considered one of the heartlands of Islam in Indonesia; the province experienced one of the earliest proliferations of Islam, as well as the establishment of the largest Islamic mass organization in Indonesia, Nahdlatul Ulama.
Panembahan Senapati, formally styled Panembahan Senapati ing Ngalaga Sayyidin Panatagama, was the founder of the Mataram Sultanate.
Ki Ageng Ngenis was an Indonesian preacher who played a role in preaching Islam in Surakarta. He was the father of Ki Ageng Pamanahan and the grandfather of Senapati of Mataram.