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Abstract

Some archeological sites in Java, Bali, and Sumatra do not have historical data. This is because during the research, there has not been found any documents relating to the existence of the artifacts. The reconstruction of the relation between the sites and their history were made through analyzing the folk stories and local beliefs about the artifacts. Some of the artifacts are in the forms of temples, gates, water springs (source of holy water during the Hindu-Buddhist kingdoms in Java), stairs, caves for meditation, and layers of stones, such as found in Candi Bima (the Bima temple), Goa Jaran (the cave of the horse), and Bima Lukar water spring in Dieng; the story of the statue of Kunto Bimo in Borobudur temple; the story of Prince Gunadharma in the vicinity of the Borobudur temple, Moonstone in Kalasan temple, and the story of Prambanan temple and the palace of Ratu Baka in Jogjakarta, the Jalatunda water spring in Mojokerto; the story of the cave of Selamangleng and the story of the statue of Thothokkerot in Kediri; the Brahu temple and the Bajang Ratu gate in Trowulan; the first gate of Candi Sukuh in Karanganyar; the big Nekara in Pura Penataran Sasih in Gianyar, Bali; the Karang Kamulyan site in Ciamis, West Java; the Pasemah megalith, in Pagar Alam, South Sumatra. Van Peursen’s ontological approach is used in the research to analyze the relation between the artifacts and the society, thus a study of the past is in the open.

Bahasa Abstract

Bangunan kepurbakalaan di beberapa tempat di Jawa, Bali dan Sumatra kehilangan kaitannya dengan sejarah. Hal ini disebabkan karena selama penelitian dilakukan tidak diketemukan dokumentasi mengenai keberadaan artifak tersebut. Rekonstruksi kaitan situs dengan sejarah kemudian dilakukan dengan meneliti cerita-cerita rakyat dan kepercayaan yang beredar di tengah-tengah penduduk di sekitarnya. Berbagai bentuk peninggalan berupa bangunan candi, pintu gerbang, petirtaan (sumber air suci masa Hindu-Budha), punden berundak, goa pertapaan, bahkan tumpukan batu alami seperti yang terdapat pada Candi Bima, Goa Jaran, dan Mata Air Bima Lukar di Dieng; Arca Kunto Bimo di Candi Borobudur, Pangeran Gunadharma di kompleks Candi Borobudur, Batu Bulan di Candi Kalasan, Percandian Prambanan dan Keraton Ratu Baka di Yogyakarta, Petirtaan Jalatunda di Mojokerto, Goa Selamangleng dan Arca Thothokkerot di Kediri; Candi Brahu dan Gapura Bajang Ratu di Trowulan; Gapura Satu Candi Sukuh di Karanganyar, Nekara Besar di Pura Penataran Sasih di Gianyar, Bali, Situs Karang Kamulyan di Ciamis, Jawa Barat; Megalitik Pasemah, Pagar Alam, Sumatra Selatan. Pendekatan ontologis Van Peursen dipakai dalam penelitian ini untuk melihat kaitan antara artifak dengan masyarakatnya dapat mengkaji kemasalaluan.

References

Bernet Kempers, A. J. Ancient Indonesian Art. Amsterdam: CPJ.van der Peet. 1959.

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Sukardja, Djadja H. Situs Karangkamulyan dan Kisah Ciung Wanara. Ciamis: Seksi Kebudayaan Kandepdikbud Kabupaten Ciamis. 1997.

Suleiman, Satyawati, 1981. Monumen-monumen Indonesia Purba. Jakarta: Pusat Penelitian Arkeologi Nasional.

Sutarto. Legenda Kasada dan Karo Orang Tengger Lumajang. Depok: Fakultas Sastra Universitas Indonesia. 1997.

Timoer, Soenarto. Thothokkerot: Cerita Rakyat Sebagai Sumber Penelitian Sejarah. Jakarta: P. N. Balai Pustaka. 1981.

Van Der Hoop, A. N. J. Th. A. Th. Megalithic Remains in South-Sumatra. Translated by William Shirlaw. Zutphen: W. J. Thieme & Cie. 1932.

Van Peursen, C.A. Strategi Kebudayaan. Yogyakarta: Yayasan Kanisius. Jakarta: BPK. Gunung Mulia. 1976.

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