Meluruskan sejarah Trenggalek Kota Gaplek

Blog Fathoni Arief: Babad Tulungagung

Meluruskan sejarah Trenggalek Kota Gaplek

Blog Fathoni Arief: Babad Tulungagung

sejarah trenggalek

PADEPOKAN DEWANDARU: Sejarah Pertempuran Kampak Yang Terlupakan

MELURUSKAN SEJARAH TRENGGALEK PENGHASIL GAPLEK

PENGANTAR

            Tulisan ini bertujuan memberi urun rembug mengenai sejarah Trenggalek, salah satu kabupaten di Jawa Timur,  yang telah banyak ditulis baik secara resmi maupun tidak resmi.  Berbagai tulisan yang muncul tersebut, ternyata tidak menunjukkan simpulan dari sumber yang bisa dipertanggungjawabkan sehingga versi sejarah Trenggalek beraneka ragam. 

            Sejauh yang bisa penulis gali, tulisan-tulisan tersebut didasarkan pada cerita tutur yang pangkal sejarahnya ialah Menak Sopal (1498-1568), tokoh Agama Islam di Trenggalek pada zaman Kerajaan Pajang dipimpin Sultan Hadiwijoyo (1549-1582).  Kisah ini diinterpretasi oleh banyak pihak menggunakan berbagai versi dan menjadi simpang siur.  Pemerintah Kabupaten Trenggalek sendiri juga “kurang peka” pada situasi ini sehingga sampai saat ini Pemerintah Kabupaten Trenggalek hanya berpatokan pada cerita dongeng sebagai pedoman menetapkan sejarah Trenggalek.  Padepokan Dewadaru menjelaskan kata Trenggalek sebagai lintang trenggono yang hilang dan jatuh di wilayah Trenggalek. 

            Satu-satunya buku sumber yang memiliki bobot ilmiah cukup ialah Babon Sejarah Trenggalek yang disusun pada 1982 oleh tim penyusun sejarah Trenggalek bersama-sama konsultan sejarah dari IKIP Malang.  Babon Sejarah Trenggalek ini memuat keterangan yang akurat pada sisi tertentu.  Secara panjang lebar, penulis sejarah Trenggalek, termasuk Pemkab Trenggalek, blogger, dan penulis lain mendasarkan pada uraian tersebut.  Dengan bangga, mereka mengutip deskripsi sejarah Trenggalek dikelompokkan ke dalam tiga periodisasi: pra-sejarah, perdikan, dan keemasan. 

            Trenggalek dibanggakan sebagai daerah yang cukup tua dalam sejarah tetapi para penulis menjadi tidak kritis ketika Trenggalek disebut sebagai daerah “di bawah naungan” wilayah lain.  Penulis yang dengan bangga menyebut Trenggalek sebagai bagian Tulungagung ialah yang menyebut dirinya Siwi Sang.  Penulis lain akhirnya cukup mengamini saja bahwa sejarah Trenggalek “tidak mandiri” tetapi menjadi bagian dari Tulungagung. 

            Tulisan ini sengaja dibuat dalam beberapa bagian agar isinya tidak terlalu padat.  Tulisan dimulai dari fakta sejarah tentang keberadaan Trenggalek, dan pelurusan beberapa pernyataan yang bisa menjadi stikma.  Diharapkan pemangku kebijakan bisa menyusun alur sejarah Trenggalek yang baku agar cerita yang disusun setelahnya oleh siapapun tidak simpang siur dan tidak membingungkan generasi penerus.      

TRENGGALEK PENGHASIL GAPLEK

            Bagaimanakah asal-usul kata Trenggalek?  Kata Trenggalek sejauh ini dianggap berasal dari kata “terang” dan “gale”, diartikan sebagai terang ing galih.  Trenggalek dianggap sebagai daerah yang memperoleh karunia melalui hati yang jernih, dan Tulungagung dianggap sebagai orang yang “memberi pertolongan besar”.     Menurut manuskrip Kraton Kasunanan Surakarta, kata Trenggalek sudah muncul pada zaman Raja Mataram sebelum Mpu Sindok, yaitu Rakai Dyah Wawa (924-928).  Kata Trenggalek digunakan untuk menunjukkan daerah penghasil gaplek, telela pohon yang dikeringkan.  Gaplek pada zaman itu merupakan makanan khusus para kerabat kraton.  Gaplek diolah menjadi karak, dimasak seperti masak beras dan dihidangkan bersama-sama dengan air gula merah.  Jenis gaplek yang digunakan ialah gaplek yang “terang” berwarna putih bersih.  Daerah penghasil gaplek jenis ini ialah kecamatan Bendungan, Kampak, Munjungan, Panggul, Pule, dan Watulimo. Di antara daerah tersebut, gaplek dari Bendungan di lereng gunung Wilis dianggap yang paling unggul. Dari sebutan gaplek yang berasal dari ketela yang “terang” lama-lama berubah menjadi “Trenggalek”.  Kata Trenggalek kemudian dipopulerkan dalam tembang dan wangsalan, seperti: “Pohung garing, ayo mampir menyang Trenggalek.” Pohong garing artinya gaplek (Purwadi, 2009:23). 

Sri Susuhunan Pakubuwana II adalah raja terakhir Kasunanan Kartasura yang memerintah tahun 1726 – 1742 dan menjadi raja pertama Kasunanan Surakarta yang memerintah tahun 1745 – 1749. Beliau ialah yang berjasa menggunakan nama Trenggalek secara resmi dalam administrasi pemerintahan.  Selain itu, hidangan karak gaplek ini hingga zaman Sinuwun Paku Buwono II masih terus ditradisikan. Pada 2014 ini, menu karak gaplek Bendungan juga masih digunakan dalam jamuan khusus, disertai dengan kopi asli Bendungan dan gula kelapa dari Watulimo. 

            Asal-usul kata Trenggalek yang lain diperoleh melalui cerita tutur. Pertama, cerita tutur ketika Penembahan Batoro Katong menjadi Adipati Ponorogo pada 1489-1532, juga menyebutkan Trenggalek sebagai daerah penghasil gaplek.  Dikisahkan, Menak Sopal melakukan kesalahan dan mendapat hukuman agar bermukim di daerah penghasil gaplek mengabdi pada Ki Ageng Joko Lengkoro di daerah Bagong Kecamatan Ngantru Trenggalek kota sekarang.

            Kedua, versi lain menganai asal-usul kota Trenggalek diperoleh dari cerita tutur dari pnisepuh yang tinggal di Trenggalek.  Menurut pinisepuh tersebut, kata Trenggalek berasal dari kata “sugal” yang berarti kasar dan “elek”.  Sugal-elek menghasilkan kata galek; yang berkonotasi masyarakat Trenggalek suka berperilaku “kurang baik” atau jelek.  Sejak zaman raja-raja, Trenggalek ialah bagian dari Wengker bagian Timur, yang terkenal sebagai tempat para pertapa, dan kumpulan black magic.  Daerah Kampak, Munjungan, Panggul, Prigi, Bendungan dianggap representasi makna tersebut walaupun sekarang mengalami penurunan makna.

            Uraian di atas menunjukkan bahwa kata Trenggalek, yang lebih dekat diartikan dengan daerah penghasil gaplek.  Asal-usul nama atau toponimi biasanya diperoleh secara praktis.  Contoh lain, ketika Sinuwun Paku Buwono II (1726-1749) dikejar pasukan Sunan Kuning beliau melarikan diri ke arah Ponorogo.  Ketika sampai di suatu tempat, beliau merasa haus dan minta air kepada seorang penduduk.  Setelah minum air tersebut, beliau berkenan dan menanyakan kepada si pemberi: “Air apa ini kok rasanya segar?”.  “Ini air badeg Gusti” jawab penduduk tersebut. “Kalau begitu, daerah ini saya beri nama Badegan”, lanjut Sinuwun.  Badegan ialah daerah kecamatan di wilayah Sumoroto Ponorogo barat perbatasan dengan Purwantoro Wonogiri.

            Makna kata Trenggalek menurut penelusuran sejarah ini juga mengingatkan bahwa sejak semula Trenggalek ialah penghasil gaplek. Artinya daerah berbasis pertanian ketela.  Karena itu, ada baiknya Trenggalek merevitalisasi lagi potensi ekonomi gaplek tersebut.  Mengenai makna yang dikaitkan dengan terange penggalih,  begitu juga “sugal dan elek” karena tidak memiliki akar sejarah, cukup dijadikan penjelasan tambahan mengenai cerita asal-usul kata Trenggalek.  

                    

TRENGGALEK DAERAH PERDIKAN SEPANJANG ZAMAN

            Status Trenggalek sebagai daerah bebas pajak, atau sima swatantra, diperoleh mulai zaman Raja Sindok (929-947) yang dikukuhkan dalam Prasasti Kamsyaka atau Prasasti Kampak (929), zaman Raja Airlangga (1019-1045) melalui Prasasti Baru (1030), zaman Raja Kediri Prabu Srenggo (1182-1222) dalam Prasasti Kamulan (1194), dan zaman raja Majapahit Prabu Wikramawardhana (1390-1428) melalui lempeng di arca di Bendungan, Prasasti Surondakan dan Candi Brongkah di Kedunglurah sekarang. 

Prasasti Kamsyaka atau Prasasti Kampak yang dikeluarkan Raja Sindok pada 929 menetapkan daerah Kampak sebagai daerah sima swatantra. Wilayah daerah perdikan Kampak meliputi: Munjungan, Panggul, Watulimo, dengan pusat pemerintahan di Desa Gandusari Sekarang. Selain wilayah Kampak merupakan tempat peribadatan memuja Dewa karena berdekatan dengan Laut Selatan, wilayah Kampak juga disebut sebagai daerah penghasil gaplek.

Dr. Brandes antara lain mengatakan bahwa prasasti ini merupakan batu besar ujung atasnya bulat, kemudian kiri kanannya melebar, berwarna abu-abu dari batu andesit dan sangat rusak. Prasasti ini berhurup Jawa Kuno langgam Jawa Timur. Pada bagian depan terdapat 15 baris, pada bagian belakang terdapat 13 baris 1 baris dengan hurup yang tinggal separo. Pada bagian kiri terdapat 3 baris yang tidak dapat dibaca lagi, sedangkam di bagian kanan hanya terdapat 2 baris sebagai penutup dari prasasti itu. Tinggi prasati itu 89 cm tebal 22 cm dan lebar 93 cm.

Prasasti ini merupakan tanda pemberian hadiah dan mendapatkan hak istimewa bagi tanah yang diberikan tadi. Tanah yang sangat dimuliakan ialah tanah dari Bharata i Sang Hyang Prasada Kabhaktian i Pangarumbing yang i Kampak. Pada prasasti ini terdapat kata-kata mangraksa kadatuan Cri Maharaja i Ndang i Bhumi Mataram. Sehingga dapat diperkirakan bahwa prasasti itu ditulis pada tahun 851 caka atau 929 Masehi. Ada baiknya  bila beberapa kata pada bagian dari prasasti itu dikemukakan, antara lain baris ke 6-9 dan baris ke 13 yang berbunyi:

6.      (ring ra) hina ring wngi addenge a ---------------- samaya sapatha sumpah pamangmang mami ri kita hiyang kabeh. Yawat ika nang ngwangduracara, tan magam tanmakmit i

7.      Rikang saptha si hatan sa-----t kudur ----- hadyan hulun matuharare, laki-laki wadwan, wiku grahastha muang patih wahuta rama, nayaka parttaya

8.      --------- lahu(aha) ikeng lmah sawah ------ i kampak simainarpanakan dapungku i manapunjanma, i bhatara i sang hyang prasada kabhaktiyan i pangurumbigyan i

9.      Kampak wabakataya nguniweh da ---------- ta –sa(ng)hyang watu sima tasmat kabuataknanya, patyanantaya kamung hyang deyantatpatiya tattanoliha i wuntat

13.  ----- wuk k(i)dul kuluan waitan, wuangakan ringasalambitakan ing (h)yang kabaih, tibakan ri(ng) mahasamudra, klamakan ring dawuhan, alapan sang hyang ja 15

Mataram Kuno mengalami zaman keemasan ketika Maharaja Rakai Watukura Dyah Balitung (898-910) bertahta dengan pusat pemerintahan di Begelen, Purworejo, Daerah Kedu, Jawa Tengah. Wilayah kerajaan meliputi seluruh Jawa Tengah, seluruh Jawa Timur dan Bali.  Setelah Dyah Balitung mangkat, tahta diserahkan kepada putra mahkota Rakai Mpu Daksa (910-919).  Nah, pada zaman pemerintahan Mpu Daksa inilah intrik mulai terjadi. Menantu Mpu Daksa, Rakai Layang Dyah Tulodong (919-921) yang menikah dengan putri mahkota, berseteru dengan adik putra mahkota, yaitu Dyah Wawa.  Dyah Wawa dibantu Mpu Sindok yang waktu itu menjabat Rakai Halu berhasil menggulingkan Dyah Tulodong dan akhirnya Dyah Wawa berhasil naik tahta pada 924-928.  Prasasti Kinawe (928) yang ditemukan di daerah Kandangan Kediri menyebutkan raja yang memerintah Mataram ialah Rakai Dyah Wawa dan Empu Sindok disebut sebagai Mahapatih atau Rakai Hino. Prasasti Kniawe (928) ini hanya selisih satu tahun ketika Raja Sindok bertahta di Tembalang (929) dan dikeluarkannya Prasasti Kampak (929).  Jadi sebelum mendirikan keraton di Jombang, raja-raja Mataram yang berkedudukan di Kedu dan Yogjakarta sudah mengetahui daerah Kampak dan sekitarnya.

Sejak pemerintahan Dyah Balitung, pengembangan wilayah ke Jawa Timur bahkan Bali sudah dilakukan.  Jadi, identifikasi daerah Kampak sebagai daerah penting dan kemudian dijadikan daerah perdikan bukanlah hal yang aneh.  Kiranya, ketika terjadi alih kekuasaan dari Rakai Layang Dyah Tulodong ke tangan Dyah Wawa telah terjadi perebutan kekuasaan sehingga pusat kerajaan perlu dipindahkan ke Jawa Timur.  Waktu migrasi ke Jawa Timur itu Dyah Wawa mungkin terbunuh sehingga kekuasaan dilanjutkan oleh Empu Sindok yang maktu itu menjabat sebagai rakai hino, orang kedua di bawah raja dan berhak menggantikan raja. 

Patut dicermati juga, pada saat pemerintahan Rakai Layang Dyah Tulodong yang hanya 4 tahun itu, yang menjabat Rakai Hino ialah Mpu Kettuwijaya.  Nama ini terkait dengan Raja Wengker yang menggulingkan Teguh Darmawangsa pada peristiwa mahapralaya (1016) yang menyebabkan Airlangga melarikan diri ke Gunung Wonogiri menjalani hidup bersama pertapa. Kiranya, Mpu Kettuwijaya melarikan diri ke Wengker Ponorogo sekarang bersamaan saat Mpu Sindok memindahkan kerajaan ke Tembalang di Jombang Jawa Timur. 

Kembali ke Trenggalek sebagai daerah perdikan.  Periode kedua wilayah Trenggalek diberi kedudukan daerah sima swatantra ialah pada zaman Raja Airlangga. Pemberian ini tercatat dalam Prasasti Baru (1030).  Desa Baruharjo diberi status sima karena masyarakat telah memberi penginapan dan membantu raja dan pasukannya ketika akan menyerang raja Hasin. Hasin sekarang ialah Ngasinan, Desa Kelutan Kabupaten Trenggalek. 

Perdikan ketiga diberikan oleh Raja Srenggo dari Kediri yang memberi status perdikan desa Kamulan (1194).  Dalam prasasti itu jelas disebutkan wilayah Kamulan meliputi lereng gunung Wilis mulai dari lereng Kalangbret, Semarum, Durenan, bukit Tumpak Uyel, Setono, desa Parakan, Pogalan, Bendo, Ngetal, Tugu, Tenggaran Pule, dan Tangkil kecamatan Dongko.  Prasasti ini menjelaskan bahwa perbukitan di wilayah Tulungagung yang dijadikan makam para Bupati Tulungagung ialah wilayah perdikan Kamulan.  Jika digabung dengan wilayah dalam prasasti Kampak, hampir seluruh wilayah Kabupaten Trenggalek tahun 2014 saat tulisan ini dibuat sudah merupakan wilayah perdikan Trenggalek.

Ketika Prabu Kertawardhana, menantu Prabu Hayam Wuruk dari Tumapel memerintah, terjadi perang Paregreg (1401-1406).  Perang ini terjadi melawan Prabu Wirabumi di Blambangan, anak Hayam Wuruk dari selir. Prabu Hayam Wuruk (1350-1389) memiliki dua anak: Kusumawardhani putri mahkota menikah dengan Wikramawardhana dari Tumapel.  Putra kedua ialah Wirabumi dari istri selir dijadikan raja di Blambangan Banyuwangi.  Wikramawardhana memerintah bersama-sama dengan Kusumawardani.  Namun Kusumawardhani wafat sehingga tahta Majapahit dipegang oleh Wikramawardhana. Wirabumi tidak terima Wikramawardhana diangkat menjadi raja karena Wikramawardhana ialah menantu. Menurut Wurabumi, dialah yang berhak menggantikan Hayam Wuruk karena dia ialah anak raja meskipun dari istri selir.  Persengketaan ini akhirnya menjadi perang yang meluas dan disebut Perang Paregreg, perang diam-diam antarkeluarga yang semakin meluas.

Lempengan prasasti di patung yang sekarang ditempatkan di depan kantor kecamatan Bendungan ini menjelaskan bahwa daerah Bendungan, sampai wilayah Bagong ditetapkan sebagai daerah sima swatantra.  Kecamatan Bendungan ialah lereng gunung Wilis bagian barat, berbatasan dengan Kecamatan Palung Ponorogo.  Bendungan ialah penghasil gaplek, kopi, dan gula kelapa kesukaan para Raja Surakarta.  Jalur ini merupakan jalan pintas dari gunung Wilis menuju Wengker dan lewat jalur inilah Menak Sopal datang ke desa Bagong Trenggalek ketika diperintahkan oleh Panembahan Batoro Katong agar membantu Joko Lengkoro di Galek.  Joko Lengkoro kemudian terkenal juga sebagai Mbah Kawak.

Batoro Katong memerintah di Ponorogo pada 1489-1532, sejak Raden Patah Sultan Demak (1478-1518) sampai awal pemerintahan Sultan Trenggono (1521-1546).  Menak Sopal sendiri tercatat tahun meninggalnya di nisan pemakaman Bagong dengan candra snegkolo: “Sirnaning puspita cinatur wulan”, 1490 saka atau 1568 M.   Menak Sopal berusia 70 tahun karena ketika diajak menghadap Batoro Katong oleh gurunya berusia  18 tahun, jadi Menak Sopal lahir pada 1498.  Menak Sopal hidup pada zaman pemerintahan Sultan Prawoto Demak (1546-1549) dan Sultan Hadiwijoyo di Pajang (1549-1582).  Siapa Joko Lengkoro?  Joko Lengkoro ialah anak Prabu Brawijaya V  Kertabumi dan Batoro Katong yang diberi daerah lungguh di perdikan Bagong.  Joko Lengkoro kemudian disebut Ki Ageng Galek yang ditugasi merawat Dewi Amisayu putra Brawijaya V yang terkena sakit berbau amis.  Dewi Amisayu kemudian disembuhkan oleh Menak Sopal.   

            Jika prasasti Kampak, prasasti Baru, prasasti Kamulan, prasasti Surodakan, dan lempeng arca di Bendungan digabungkan, maka seluruh wilayah Trenggalek sekarang ialah wilayah daerah perdikan sejak zaman Raja sindok.  Daerah sima parasima diberikan oleh raja bersifat turun-temurun dan hanya bisa dibatalkan apabila daerah tersebut memberontak kepada raja.  Daerah sima yang pernah diberikan oleh raja sebelumnya, dihormati sekali oleh raja berikutnya walaupun berbeda dinasti sehingga status sima swatantra, atau daerah otonom melekat terus. 

            Trenggalek sebagai daerah Kabupaten yang dipimpin oleh seorang Bupati, secara resmi digunakan pada zaman Sinuwun Paku Buwono II bertahta (17.  Saat itu, Sinuwun Baku Buwono II mengangkat Kanjeng Raden Tumenggung Sumotaruna sebagai Bupati Trenggalek pertama pada 1743.  Sejak perjanjian Giyanti 1755 ketika Pangeran Mangkubumi memberontak wilayah kerajaan dibagi dua: wilayah kerajaan Surakarta di bawah pemerintahan Sunan Pakuwono dan wilayah kasultanan Yogyakarta di bawah pemerintahan Sultan Hamengku Buwono. Akibatnya, Kabupaten Trenggalek dihapuskan dan wilayahnya digabungkan dengan Ponorogo, Pacitan, dan Tulungagung.  Inilah kiranya penyebab munculnya spekulasi bahwa Trenggalek diklaim sebagai bagian dari daerah Tulungagung.  Bagian ini akan dibahas khusus pada bab selanjutnya.  (Bersambung pada bagian kedua).

SAUSSURE PELOPOR LINGUISTIK MODERN

Teguh Budiharso

            F. de Saussure sejajar dengan Sigmund Freud dan Emile Durkheim, pelopor psikologi dan sosiologi modern. Hasil pemikiranya di bidang linguistik telah “menjungkir balikkan” kebenaran paradigma lama yang didasarkan pada konsep Newton dan Darwin. Pemikiran Saussure dikembangkan oleh ahli lain seperti Chomsky dan Bloomfield, walaupun tidak banyak yang secara kritis mengkaji bahwa bermula dari pikiran Saussure-lah, paradigma linguistik modern dikembangkan. Tulisan ini mencoba mengkaji komentar para ahli mengenai pandangan Saussure  dari tiga sisi: riwayat hidup, pandangan Saussure dan komentar terhadap teori Saussure.

RIWAYAT HIDUP

            Mongin-Ferdinan de Saussure lahir di Genewa pada 26 November 1857 dari keluarga protestan Perancis (Huguneot). Usia 15 tahun menulis essay ”Essay sur les languages” dan pada 1874 mulai belajar bahasa Sansakerta. Mula-mula ia belajar fisika dan kimia di Universitas Jenewa, kemudian belajar bahasa di Leipzig pada 1876-1878 dan di Berlin pada 1878-1879 dari tokoh besar linguistik Brugmann dan Hubchmann. Ketekunan belajar linguistik dari ahli bahasa sebelumnya ini, dikatakan Kridalaksana (1988:2) sebagai awal yang cemerlang untuk mengembangkan teorinya. Misalnya, pandangan Saussure nampak jelas terpengaruh oleh karya linguis Amerika, William Dwight Whitney (1875) yang berjudul “The Life And Growth of Language: An Outline Of Linguistic Science”. Usia 21 (1878) ia menerbitkan artikel berjudul ”catatan tentang sistem vokal purba dalam bahasa Indo-Eropa”. Dua tahun kemudian (1880) memperoleh gelar doctor dari Universitas Leipzig dengan disertasi berjudul ”De I’emploi Du Gentif Absole En Sanserit”. Usia 24, ia mengajar di Paris untuk mata kuliah bahasa Sansakerta, Gotik, dan Jerman Tinggi Kuno. Pada 1891, ia pindah ke Jenewa dan mengajar bahasa Sansakerta, linguistik historis kompratif, dan linguistik umum sampai meninggal pada 22 Februari 1913. Konsep-konsep yang diajarkan mencakup (1) perbedaan antara languge dan parole, (2) penyelidikin asosiatif dan sintagmatik, dan (3) hakikat isi dan bentuk. Saussure sendiri tidak pernah menulis buku. Tiga seri kuliahnya dikumpulkan oleh mahasiswa kemudian diterbitkan pada tahun 1916 dengan judul “general course in linguistics”

PANDANGAN SAUSSURE

            Teori Saussure dilihat dari perkembangan linguistik terbukti merupakan paradigma yang berhasil menjungkirbalikkan paradigma sebelumnya. Pertanyaan ontologis mengenai “apa sebenarnya hakekat bahasa?” tidak bisa dijawab oleh paradigma lama. Saussure menjawab pertanyaan tersebut dengan menunjukkan bahasa sebagai fakta sosial. Saussure mambagi bahasa dalam dikotomi: dyacronic vs synchronic, langue vs parole, form vs substance, signifier vs signified, paradigmatic vs syntacmatic. Konsep ini secara  umum menjelaskan bahwa studi bahasa tidaklah berfokus pada sejarah perbandingan bahasa semata, tetapi juga bentuk-bentuk bahasa yang digunakan pada saat tertentu. Bahasa diproses dalam pikiran dalam bentuk konsep sehingga merupakan linguistic competence dan diutarakan dalam bentuk ujaran. Karena itu, bahasa terdiri dari aturan-aturan bahasa yang membentuk ide dan isi dari ide yang akan disampaikan. Dalam hal ini, bentuk merupakan hal yang lebih penting dibandingkan isi. Selanjutnya, dalam kenyataan sosial, bahasa disampaikan dalam bentuk lambang yang akan ditangkap oleh penerima bahasa sesuai dengan kemampuan linguistiknya. Jika bahasa tersebut dianalisis formnya, akan terjadi hubungan substitusi antara kata satu dengan kata yang lain, dan berdasarkan bagaimana kata itu digunakan terhadap masyarakat penggunanya.

            Dalam paradigma sebelumnya, kajian terhadap bahasa didasarkan pada paradigma hukum fisika mekanistis dari Newton dan hukum biologi Darwin the origin of species. Karena itu, pikiran-pikiran Saussure ini terbukti merupakan paradigma baru bidang linguistik yang telah menjungkirbalikkan paradigma yang sebelumnya diakui kebenarannya. Wahab (1995), Culler (1974), dan Kridalaksana (1979) telah membuktikan bahwa paradigma linguistik sebelum abad 19 memang belum terbentuk. Saat itu, kajian bahasa ditekankan pada kajian bentuk-bentuk gramatika seperti nampak pada zaman Yunani kuno (500 SM). Studi-studi pada zaman ini dikemukakan oleh Wahab (1990:2-10) mencakup di antaranya Herodotus (dialek Yunani), Plato (anoma dan rhema), Plato perkembangan anoma dan rhema, konjugasi, artikel, tense), Zeno (300 SM), dan Dionusyus Thrax (gramatika tradisional). Seterusnya pada zaman pertengahan (13M), muncul kaum modistai melahirkan konsep modus, mode dan mood. Barulah setelah Jones mengkaji famili bahasa Yunani, Latin, dan Sansakerta dalam Maharadharmasasra, ide mengenai famili bahasa dikembangkan oleh para sarjana pada abad 19. Dengan demikian sejak zaman yunani kuno hingga abad 19, belum ada paradigma linguistik yang menjawab pertanyaan ontologis apa hakikat bahasa. Barulah setelah munculnya Saussure, paradigma linguistik itu dikemukakan.

 

KOMENTAR TEORI SAUSSURE

            Saussure  walaupun diakui sebagai tokok linguistik modern, pandangan-pandangannya yang merupakan paradigma linguistik modern kurang diperhatikan. Tokoh yang dianggap sebagai revolusioner di bidang linguistik disebut-sebut ialah Noam Chomsky (1928). Namun, pandangan seperti ini telah mengundang keprihatinan para sarjana. Wahab (1995) menyatakan bahwa konsep-konsep bahasa seperti “language competence, language performance, deep structure, surface structure, dalam terminologi ”generative transformational grammar,” telah dianggap murni temuan Chomsky. Padahal, lanjut Wahab (1995:18-19), Chomsky hanya mempopulerkan istilah-istilah yang sudah ada sebelumnya setelah mengkaji karya –karya Descartes (1596-1650), Juan Harte (1600), Humbolt (1776-1835) dan Port Royal Grammar (1660). Chomsky prihatin karena para cerdik pandai zaman itu begitu saja menerima aliran psikologi kefaalan, menganggap mesin lebih canggih dari pada intelektual manusia di bidang bahasa, dan menganggap benar seluruhnya kerangka Skinner mengenai hubungan rangsangan- tanggapan. Gagasan mentalisme, terutama kompetensi linguistik, segi kreatif pemakaian bahasa, struktur dalam dan struktur luar bahasa, diambil dari Descartes, Harte, Humbolt dan Port Royal Grammar.

            Teori Saussure tidak diragukan telah memberi sumbangan terutama di bidang sosiolongistik walaupun ada sarjana mutakhir mempertentangkan pendapat ini. Misalnya, dikotomi diakronis dan sinkronis tidak selamanya terpisah. Selama itu, Pike membuktikan bahwa bahasa bukan hanya sistem relasi (form), melainkan juga sistem satuan (substansi). Lebih dari itu menurut Kridalaksana (1988:23-24) jasa  Saussure memang tidak terletak  pada segi-segi yang terinci selain melahirkan pada dasar-dasar filosofis ilmu linguistik. Pandangan ini telah meletakkan prinsip teori tentang bahasa dan menyediakan kerangka bagi linguistik modern. Penyajian yang sugestif, merangsang dan tidak dogmatis membuka peluang luas untuk mengkaji linguistik sebagai ilmu yang kaya akan wawasan. Kata Bloomfield (1923:317-319): ”the value of the course lies in its clear and religious demonstration of fundamental principles…. .the essential point,….. is that de Saussure…has given us the theoretical basis for a science of human speech.”

LITERAL AND CONTEXTUAL SYMBOLS OF JAVANESE MANTRA “AJI SEDULURAN”

Teguh Budiharso

Abstract-  In this paper, the literal and contextual symbols of Aji Seduluran, a Javanese magical formula were examined. Twelve versions of the ‘mantra’ –Hindu and Islamic- were analyzed by using discourse analysis. The purpose was to understand the meanings of the symbols and put them into the Javanese social and philosophical contexts. The result indicated that the symbols might be classified into three categories: a) symbols of God and gods; b) symbols of human desires and ; c)symbols of social tradition. The symbols were also proven to be universal.

Keywords : Aji Seduluran, mantra, slametan, Javanese religion

INTRODUCTION

Mantra is poetic words, or spells used to pray to God or to communicate with intangible creatures (Indrajati, 1979). Some people believed that these words were revealed by the God. As magical formula, mantra may take form as oral tradition or texts according to the language of the society where they exist. It is also believed that magical power can be spouted by sound of magical power of utterance, e.g. Japa mantra (charm), and curse (Koentjaraningrat, 1984:413). As a part of Javanese mantra, the position of Aji Seduluran is focal in the area of white magic. The word “Aji” means “something greatly appreciate the kinship greatly”.  By maintaining the kinship, social security and harmony as the Javanese social ideal may be obtained.

Symbols in Aji Seduluran. A thing that represents or stands for something else was called a ”symbol”. By “literal” we mean “taking words in their most basic sense without metaphor or allegory”. While, “contextual” means “in terms of which something can be fully understood”. Thus, symbols in Aji Seduluran will be considered and interpreted in this regards: literally and contextually. Symbols in Aji Seduluran consist of words or phrases. Between them there were associations. With this framework, words and phrases in Aji Seduluran that have symbolic meanings will be identified.

Javanese Ritual : “Slametan”. Literal and contextual symbols in Aji Seduluran had both abstract and concrete sense (Koentjaraningrat, 1984). In the abstract sense, the concept of Sedulur Papat Kalima Pancer (controlling four individual desires) was the basic teaching implied in it (Haryanto, 1995). In the concrete sense, we may take example in that this mantra was frequently being read or spelled in Javanese rituals called slametan (literally means “a sense of well-being) (Pemberton, 1994:241). It was held primarily as semi-religious ceremonials based on cultural belief. Most traditional Javanese believe that outside their tangible world, there were forces that might affect their safety and prosperity. Some meals of course would always be served. These meals had their own certain religious and cultural function. Several types of slametan were mentioned by Kodiran in Koentjaraningrat, ed (1979:341) such as: celebrating seventh month of pregnancy (tingkeban), birthday (hari kelahiran), circumcisition (sunatan); commemorating the death (kematian); village cleansing (bersih desa), rice harvesting; realizing a promise (kaul), celebrating a marriage, avoiding disaster (ngruwat), getting a new job, moving to a new house, or expressing gratitude (syukuran) etc.

Javanese Religion. Javanese religion was first identified by Geertz (1960) when he differentiated two variants of Islam in Java : “santri” and “abangan”. Santri means “the students”, (see also Koentjaraningrat, 1984:208); or a group of pious Moslem who exhibit the implementation of Islamic rules; while “abangan” (the redness) were Moslem who do not implement Islamic rules. The “santri” (occasionally was termed as “putihan”, the whiteness) was widely understood as contrary to the “abangan”. Some scholars argue that the form of Islami to Javanese, which is called as Agami Jawi (Javanese outlook), was a complex combination of Hinduism, Buddhism, and mystical Islam.

The letter was known or claimed as the title of this tenet. Though there were some of its followers who implement few aspects of Islamic rules, most of them do not pray five times a day, do not fast on Ramadhan (sacred fasting month to Moslems) or engage Friday prayers at the mosque, and do not have ideals to pilgrim to Mecca (Hajj). One of the most important aspects in Javanese ritual ceremonies holds by the followers of Kejawen was slametan. Slametan related to (the reading of) Aji Seduluran was Slametan Ngampirne Neptu (slametan to commemorate the day of birth) or selapanan (slametan conducted once at every 35 days). So far we have discussed –in brief- several aspects related to the main topics: mantra, slametan and Javanese religion. Thus, the setting for further analysis can made based on these basic insights.

Methodology. This study is qualitative in nature. An ethnographical approach was used in collecting and analyzing the data. The data source for this study primarily were taken from observation and interviews (both free and open-ended) with six spiritual Javanese masters called as pinisepuh (men having mastery over Javanese rituals, manta, and were considered of having close-contact with God).  They live in Yogyakarta, Solo, Trenggalek, Tulungagung, Blitar and Malang. Written materials (texts of Aji seduluran) were collected from primbon (literatures containing the principles and rituals of Kejawen), such as: Kitab Primbon Adam Makna, Kitab Primbon Bekti Jamal, Ajjapa Mantra, Yogabrata, Atassadur Adam Makna and another related primbon. I also had some interviews with pinisepuh to again oral data. All the data obtained was then analyzed by using discourse analysis (for further discussion see for example Coulthard, 1993, Brown and Yule, 1983).

The analysis was conducted through the following steps: First, transcribing the mantras and their translation in English. Second, identifying the literal and contextual symbols I each mantra. Literal symbols consisted of “words” and “phrase” used in the mantras, while the contextual ones were identified by interpreting the content of the texts as a whole. Third, analyzing the symbols. Four, paraphrasing the symbols on the basis of Javanese traditional orientation (the Kejawen).

Identification of the Mantra. There are two types of mantra, : Hindu and Islamic. They were differentiated based on the words and phrases used in the prologue and epilogue, and the names of gods mentioned in the body of each mantra. Prologue and epilogue in a Hindu mantra do not mention specific idioms. Arabic words, however, was the most salient character of Islamic mantra, as suggested by Siwidana (1996).

Koentjaraningrat (1984) confirmed that Javanese Religion was a complex combination of traditional cultures (mysticism, Hinduism, Buddhism) and Islamism and was then claimed as Islam itself. The major difference between Islamic and Hindu mantra usually mentions four kinds of human desires symbolized by four points of compass and their colors. The East is white (mutmainah) to represent mutmainah (peaceful). The South is red (amarah) to represent amarah (anger). The West is yellow (supiyah) to represent sufiah (sufism). The North is black (aluamah) to represent aluamah (regret). The mantra uses Arabic in the prologue and Javanese in the last sentence. The Arabic term of human desires : mutmainah, amarah, supiyah, aluanah, and the compass directions were identical to Kakang Kawah, Adi Ari-ari, Nini among and Kaki Among. The prayer then finishes his praying by getting permission from Allah.

The Translation of The Mantra. These are twelve mantras of Aji seduluran. There has been a standard ascetic practice (nglakoni) to make this mantra effective. Before spelling the mantra, one must do a particular fasting system, that is doing mutih (seven day fasting), or nglepas (do not eat and drink anything for three days). If this requirement can not be conducted, then he is required to have 24 hour fasting at the time when Javanese day comes at to his birthday. Ritual offering being served must at least consist of: three color flowers (red rose, jasmine and kananga) and a glass of water being stored for one night. After transcribing each mantra, subsequently I will give some notes regarding these ascetic practices and their main spiritual function.

“Mantra” : Hindu Version

The identification will put focus mainly on the prologue and the epilogue, the name of gods, and the way in calling God.

Mantra 1

Marmarti Kakang Kawah Adi Ari-ari

getih otot puser,

kadangingsun papat kalimo pancer

kadangingsun kang ora katon lan kang metu saka ing margaino

lan kang ora metu saka margaino

miwah kadangingsun kang metu bebarengan sadina kabeh

bapanta ana ing ngwerep, ibunta ana ing mburi

Ayo podo anu….

Translation

Marmarti (unseen male and female relatives), my membrane the older relative, my placenta the younger relative, my relative in the navel, my four relatives and my uncared relative, my relative who were born from mother’s shamed way (vagina) and those who were born not from vagina my relatives who were born at the same time and day in front is my foster father behind is my foster mother let’s have a….

This mantra mentions mar-marti (unseen relatives) as the first word when starting a pray. After the mar-marti, were all spiritual attributes in the inert capacity: Kakang Kawah, Adi Ari-ari, shadow relatives born from vagina, relative born not from vagina, bapa and ibu. These attributes were believed to help someone to concentrate before he express his request to God. It is said that the mantra can have spiritual power if it is read anytime especially when one has a meal, takes a bath, has a bed, goes to work, etc.

Mantra 2

Mar-marti, Kakang Kawah, Adi Ari-arigetih, otot, puserku sing metu soko margo inolan sing ora metu soko margo ino sing metu bwereng sedino Nini among, Kaki among sing gemongi jiwo raganingsun mban-mbanono aku rinten klawan  ndalu tak opahi kembang wangi.

Translation

Mar-marti (unseen male and female relatives) Older relative, younger relative blood, muscle and my navel who was born from mother’s shame way (vagina) and those who were born together at same day Foster mother, foster father who were my body and soul protect me whole day and night I submit you fragrant flowers ….

This is similar with mantra (1). The symbols and words to call the attributes were the same; but the method to use this mantra is different. It is also read anytime just like the mantra (1), but to make it more successful, an ascetic practice (fasting system) must be conducted, that is by doing mutih for seven days (with 24 hours each) and stay up for one night.

Mantra 3

Ibu bumi, Bapo Kuwasa Ibu wengi, Bapa rina Kakangku mbarep adiku wuragil dinten pitu pekenan gangsal kulo nyuwun ngapurakula nyuwun ….

Translation

My mother, the earth; my father, the sky. My mother, the night; my father, the day my eldest relative, my youngest relative (witnessed by) the seven day and Javanese five day (oh God) forgive me I expect You give me ….

It is this mantra, which is used to ask livelihood (rezeki). The first name mentioned were Ibu and Bapa (mother and father). Mother and father have the burden to supply their children with clothes and food. Then it mentioned were Kakang mbarep (eldest relative) and Adi wuragil (youngest relative). After that, at a certain common seven day and Javanese five day, one stars to pray. He asks God to forgive him and then express his request. This mantra was believed to provide spiritual power if it is read at every midnight in the yard in front of the house. Fasting mutih  three or seven days is preferred.

Mantra 4

Bapa kuwasa, ibu pratiwi kulo nyuwun sih pitulungan sedulurku kang tuwa, kang ana wetan putih rupane, kadadeane getih putih sedulurku kang ana kidul, abang rupane  kedadeane getih ari-ari sedulurkau kang ana kulon, kuning rupane kedadeane getih kuning sedulurku kang ana lor, ireng rupane kedadean puser aku njaluk derajat lan rejeki agung….

Translation

Father (the powerful) sky, mother the earth please give me help, my older relative in the East the white color, the substance of the white blood my relative in the South, the red color the substance of umbilical blood , my relative of the West, the yellow color the substance of the yellow blood my relative in the North, the color the substance of navel please give me high status and great fortune….

Despite clothing and food (rezeki), Javanese also put emphasis for high status, for instance, when getting promotion to a higher position, and great fortune or power as a condition that should be carefully asked to God. This mantra is opened with the words “father the sky” and “mother the earth”. The next is controlling all four one’s desires in their color and points of compass. After concentration is achieved, then fortune is employed. This mantra should be read request is approved.

Mantra 5

Om tirto dupa, ina yomo suwaha om Sri Guru papangan, ina yomo suwaha sedulurku papat, lima sejatining Kakang Kawah, Adi Ari-ari Kakangku Mbarep, Adiku wuragil dinten pitu pekenan gangsal lumunturipun danyang pekarangan ing … Sakulawarga ingsun kaliso rubedaayenm tentrem salaminipun gesangasal geni bali geni asal bumi bali bumi angin anthung, kayu, watu kutu-kutu, walang ataga sumilak, sumingkir balu marang mula-mularina ….

Translation

Oh God, here it is the holy water my adore. Oh Sri Guru god, here it is the incense my adore my four relatives, the fifth my own essence My older relative Kawah, my younger relative Ari-ari My eldest relative and my youngest relative (witnessed by) seven day and Javanese five day The guardians of the land of … village. Give safety and security to all my family members in contented harmony along the whole life the essence of air, to be air worm, tree, rocks, louse and grasshopper return back to the essence ….

The main use of this mantra is to beseech security and harmony and to avoid disaster and any accident especially those coming from black magic. It can be used to communicate with “guardian spirits” or to cure diseases caused by magic. This mantra also mentions that everything in the world were created from the essence of light, earth, water and air. Evil spirits were symbolized as worm, tree, rocks, louse and grasshopper. In order to establish social harmony and security, these evils should be returned to their essence. The opening words in this mantra were “giving offer to The God and Batara Guru”.

Respectively, it mentions Sedulur papat lima pancer, Kakang kawah, Adi ari-ari, the eldest and youngest relatives, and Javanese five day. Giving acknowledgement to the guardian spirits of the village where one lives, the reader of the mantra proposes his request to God. The spiritual power of this mantra will be generated after one has completed 40 days fasting. It is also believed that after uttering this mantra, the words (sayings) from those who master this will be magically powerful.

Mantra 6

Matek ajiku sedulurku papat putih upane, wetan panggonane perak lungguhku, perak payungku Betara Kamajaya dewaku matek ajiku sedulurku papatabang upane, kidul panggonane tembaga lungguhku, tembaga payungku Betara Brama dewaku matek ajiku sedulurku papat kuning upane, kulon panggonane wesi kuning payungku Bambang Sakri dewaku matek ajiku sedulurku papat ireng upane, lor panggonane wesi lungguhku, wesi payungku Wisnu betaraku Aku njaluk ….

Translation

Under my charm four relatives the white color, in the East silver is my seat, silver is my umbrella betara kamajaya my god Under my charm four relatives the red color, in the South copper is my seat, copper is my umbrella betara Brama my god Under my charm four relatives the yellow color, in the West gold is my seat, gold is my umbrella Bambang Sakri my god Under my charm four relatives the black color, in the North iron is my seat, iron is my umbrella betara Wisnu my god (Oh God …) give me ….

The main point of this mantra is to create invulnerability from poison, sharp weapons, etc. The way to persuade one’s belief is to reflect the metal characteristics : silver, copper, gold, iron as well as gods in the points of compass: Kamajaya, Brama, Bamabang Sakri and Wisnu. Firstly, the in the East, followed by an image to associate the power of silver and Dewa Kamajaya. Respectively, the mantra identifies red of four relative in the south associated with the power of copper and Brama; four relative in the west associated with the black color, power of iron and Wisnu. To be successful, one who wants in 40 days of Monday and 40 days of Thursday.

Mantra: “Islamic” Version

As mentioned previously, the term “version” is mainly aimed at showing “an influence”. With this in mind, it can be said that some Javanese words had been transformed into words that sound Arabic. However, as suggested by Indrajati (1979) the process of transforming Javanese mantras into Arabic were not completely successful.

Mantra 7

Sedulurku kang ana wetan putih rupane, kawahiyah arane bukaken gedong wetan, jupukno sandanganku kabeh sedulurku kang ana kulon kuning rupane, sahariyah arane siro dak kongkon bukaken degong kulon, jupuken kamuktenku gawanen mrene sedulurku kang ana lor ireng upane, hariyah arane siro tak kongkon bukaken gedong lor jupukno mas picis rojo bromo inten barleyanpodo gawanen mrene kabeh, saiki …

Translation

My relative the East the white color, the kawahiyah open the East world, give all of my clothes My relative in the South the red color, the tihiyah open the South world, give me all of my food My relative in the West the yellow color, the sarihiyah you were under my control open the West World, give my power bring with me here My relative in the North the red color, the hariyah you were under my control, open the North world take the gold and the diamond bring with me all, now . . .

This mantra was aimed at getting sufficient livelihood (clothes, food, power, and properties), easy, harmony and security. The main substance in the mantra is to control four relatives in all points of compass, so that they can provide help on livelihood. Similar to mantra (6), the first step of using this mantra is mentioning the white relative in the East to ask clothes, then respectively, it mentions the South to as food, the West to ask power, and the North to ask gold and diamond. It is believed that every point of compass has its individual and spiritual world, namely: the East world, the South world, namely : the East world, the South world. To be successful, one must do the fasting of mutih for seven days, or 40 days at every his Javanese five day of birthday (neptu kelahiran).

Mantra 8

Bapa Adam, Ibu Kawa Kula nyuwun sandang, nyuwun tedha sarinane, sawengine, salawase gesang sajeg kula gesang saking kersaning Allah ya hu Allah 3x …

Translation

Adam the father, Eva the mother give me clothes and food, the day ever, the night ever, at my long life anytime I love due to Allah’s will glory to be God, glory to be God, glory to be God  . .

Compares to Mantra (6) and (7), this one is simpler and shorter. The main function of this mantra is also to ask for livelihood. Directly, the mantra states Adam, the Father and Eva, the mother. Then, it mentions what one is asking: clothes and food, at day ever, night ever, and the whole life. The words “under the permission of Allah,” show that the influenced by Islamic system of praying this mantra is mostly believed by laymen in sense that the people were not pinisepuh and their orientation of praying is mostly based on Islam santri. The way of fasting to have this mantra meaningful is having fasting at every Monday for seven times, and Thursday for seven times (pitung Senin, pitung Kemis).

Mantra 9

Kakang kawah kang rumeksa awak mami tekakna sedyaku Adi Ari-ari kang mayungi ngenakake pengarah ponang getih ing rahina wengi rewangana aku Allah kang kuwasa, kepwerengna panyuwun kula puser turutama panjalukku sedulurku papa kelima pancer kang lair bwereng sedinasing metu margo ina sing ora metu marga ina sing kerawatan kumpul ingsun ora pisah.

 

Translation

My older relative who protects my life arrive at my wish my younger relative who approves the goal (the soul in the) blood at day and night please help me Allah the Almighty, please approve my four relatives and the five central those who were born in one day those who were born through vagina those who were born not through vagina those who were cared you were indispensable with me . .  .

This mantra mentions to control Sedulur Papat who is Indispensable to Lima Pancer and human body. As a unity, sedulur papat can make any wishes to be granted. Just like other mantras, it mentions Kakang Kawah, Adi Ari-Ari, relatives born from vagina followed by their positions in the blood and navel. Having a ware of the situation, one then expresses his pray to Allah. To be successful, one can have seven day mutih or forty days of Senin-Kamis (fasting every Monday and Thursday for 40 days).

Mantra 10

Bismillah hirohmanirahim Sedulurku kang ana wetan putih rupane, mutmainah sedulurku kang ana kidul abang rupane, amarah

Sedulurku kang ana kulon kuning rupane, supiyah sakdulurku kang ana lor ireng rupane, aluamah siro cedeko lan ngatono aku njaluk tulung ….saking kersane Allah.

 

Translation

In the name of Allah, the merciful, the compassionate, with him we take refuge My relative in the East color, mutmainah My relative in the south the red color, amarah My relative in the West the yellow color, sufiah My relative in the north the black color, aluamah please get closer and appear I ask your help…..Under the permission of Allah

This mantra emphasized a strict control of one’s four desires. Mentioning white color of relative respectively the mantra concentrates to the red, yellow and black. Islamic version put emphasis what is meant by color of relative as the position of one’s desires. Therefore, when the mantra says the white color, it is directly followed by mutmainah, and respectively the red with amarah, the yellow with sufiah, and the black with aluamah. Under the permission of Allah, and after having controlled the desires, the mantra expresses to Allah what it is regard. It is believed that the mantra will be effective if it is read every midnight followed by sleeping under the roof in the side if home (tritis)

Mantra 11

Bismillahirahmanirahim

Allahu khak 800x

Allahu sirullah 500x

allahu datullah 900x

Allahu sifatullah 700x

Allahu wujudullah 400x

Translation

In the name of Allah, the merciful, the compassionate, and with Him we take refuge

God the is ultimate right 800x

God the is ultimate mystical 500x

God he is ultimate substance 900x

God the is ultimate nature 700x god is the ultimate reality 400x

This  mantra was spelled when one face important and serious matter, for instance, getting a new job, or promotion to a higher position, having very serious and complicated problem, etc. the techniques of fasting were of combination of some other system of fasting.

First of all, the mantra is being read one sentence a day on the basis of Javanese five day for selapan dina (35 days non stop) after or exactly at midnight. When it is Kliwon it is read Allahu khak 800 time, because Kliwon has mathematical value 8. The direction of our face when reading in Kliwon is 400 times up, and 400 times down. The next day, legi, the second sentence is read 500, due legi has mathematical value 5. The direction is east. Other days, pahing, pon and wage were read according to the mathematical values of these days and their point of compass. To make it more convincing, it is suggested to have pasa biasa (fasting like ramadan month), sleeping under the roof outside home, not to have sexual intercourse and to have more frequently night vigil. If it is strictly followed, Allah will provide the pray during 35 days.

Mantra 12

Bismilahirahmanirahim Niatingsun adus, ngedusi sedulurku papat lima pancer sukma, nem panutan, serut perkutut, gagak siwalan keturunan cahyaku, cahya nurbuat

Translation

In the name of Allah, the mercifully, the compassionate, and with Him we take refuge I am taking a bath, to water my four relatives fifth the central, sixth the teacher the essence of my light, propetic light…

This mantra is a pray when having a bath everyday which is called penganoman ( to make one remains young). No specific system of  fasting was required before spelling this mantra. The idea of remaining younger was due to the manipulation of nurbuwat light (the ultimate light of Muhammed the prophet). The symbolism of perkutut (a bird) and siwalan (a cow) was to represent the strength of the light. The mantra must be read before someone showering water to his body.

DISCUSSION

All matras have similar traditional system of belief, though some literal words used to express the symbols in each mantra were sometimes different. In the perspective of religious relationship between God and human beings. As stated explicitly: “Om Tirta Dupa, Allah Kang Kuasa, Ya Hu Allah” and implicitly through: “Ibu Bumi, Bapa Kuasa, Ibu Wengi, Bapa Rina, etc.”

As a moral teaching,  Aji saduluran states that one has four common desires namely mutmainah, amarah, sufiah, aluamah, that influence people to behave well or bad. Social security and harmony will be established by controlling each of the desires, and by maintaining good communication with god. It also implies that it is paramount for the Javanese to retain equilibrium between physical and spiritual dimensions in their life.

In the system of belief, the rote of spiritual power was recognized. The power, which is under one’s control in his daily activities was symbolized by Kakang Kawah, Adi Ari-Ari, Nini Among dan Kaki Among. In social orientation they reflect association of couple of naturalness in the world: two, four, male-female, good bad, day-night, etc. In the following description, I analyze relevant symbols of the mantra as a whole.

Spiritual Symbols. Symbols used to express spiritual nature were classified into language universal symbols and language culturally bound symbols. The language universal symbols were: bapanta-ibunta; nini among-kaki among; foster father- foster mather; Ibu Bumi Bapa Kuasa; Ibu Wengi Bapa Rina; Bapa Kuwasa Bapa Pertiwi; Bapa Adam Ibu Hawa. The language culturally bound symbols were: mar-marti; Kakang Kawah- Adi- Ari Ari ; Kakang Mbwerep Adi Wuragil; Kadang Ingsun Papat- Kalima Pancer; Sedulur Sing Metu Marga Ina-Sing Ora Metu Marga Ina; Betara Kamajaya, Betara Bambang Sakri, Betara Wisnu. The eminent of language universal symbols were father and mother.

Cirlot (1962:97) asserts that the father-image, closely linked with the symbolism of the masculine principle, corresponds with the consciousness as opposed to the maternal implications of the unconscious. The symbolic representation of the father is based upon the elements of air and fire, heaven, lights, thunder and weapons. Just as heroism is a spiritual activity proper to the son, so dominion is the power to the father. In the system of cosmology, father is associated with sky, fire and day. In Islam and Christian, father was named as Adam. With this in view, Javanese call bapa kuwasa (father who has power), bapa angkasa (father, the sky), bapa adam and kaki among. Each of them shows a powerful characteristic. The word ‘ father “ is no doubt a universal concept.

Conversely, as stated by Cirlot (p.207), the symbols of mother were characterized by an interesting ambivalence: the mother sometimes appears as the image of nature, and vice-versa. Terrible Mother is a symbols of a figure signifying death. For this reason, hermetic doctrine held that’ to return to the mother’ had the same meaning of” to die”. Mother is a symbol of the collective unconscious, of the left and nocturnal side of existence- the source of Life Water. In Islam mother was called as Hawa, and Christians called her Eve. Cirlot (p. 94) mentioned Thad from the spiritual from view, Eve is the inversion of the Virgin Mary, or the mother-of-souls. Javanese use several synonym s for this word: nini among, ibu hawa , ibu bumi, pratiwi, ibu wengi, ibu toya,.

Consequently, the word “mother” is part of language universal symbols. The intended meaning of language culturally bound symbol of sedulur papat lima pancer is the principle of association of Javanese prelogic system of thought. F.D.E. van Ossen Bruggen in Koentjaraningrat (1984:412) define that pre-logic association into five aspects, which were determined by four points of compass and the central. The four numbers is also stated by Cirlot ( p.222) as a symbol of the earth, of terrestrial space of the external, natural limits, and finally of rational organization.

It is equated with the square and the cube, and the cross representing the four seasons and points of the compass. It is the number associated with Elements. Associated with this system, Javanese believe that within each individual body, there were four spiritual powers and one central. The four powers and one central. The four power were Kakang Kawah, Adi Ari-Ari, Kaki Among, Nini Among and the one himself which each of them represents festal membrane, placenta, sky, earth and the human’s body.

The four relatives were specifically developed on the basis of Javanese environment and experience. Therefore, the meaning is so culturally bound, and it is understood only by Javanese. Kakang kawah since it was born before the baby, it is called kakang mbarep, and placenta, which is born after the baby is called as Adi Wuragil. Other terms used to show the spiritual power were sedulur kang metu margo ina (those who was born not from vagina). This connotes to father and mother’s private matter when they do sexual intercourse.

Sosial and Moral symbols. Language universal symbols : sedulur wetan-Kidol- Kulon –tengah; sedulur Putih-Kuning-Abang- Ireng-Manca Warna; Silver- Copper- Golden –Iron. Language culturally bound symbols: Clothes – Food – Power – Gold and Diamond;  mudmainah-amarah-sufiah-aluamah-ingsun; javanese five days: lagi-pahing-pon-wage-kliwon; kawahiyah-tihiyah-sarahiyah-hariyah-ingsun; khak-sir-dat-sifat-wujud.

In social and moral perspectives, concept of sedulur papat lima pancer was associated with points of compass, color and metal in the world. These three concepts were also acknowledged in almost every culture in the world, so that it is universal. Javanese believe the east is the beginning of the world, so that it comes to Javanese association that east is white and the white is like silver. Respectively is south when the position of the sun is higher and higher. The red color is associated with gold. The last direction is black where the world is night. The black color is associated with iron.

As Cirlot also believes that point of compass, color and metal as the symbolism used in most the world’s cultures, the symbols in  Aji seduluran were language universal. The association of point of compass then is related to four human desires which respectively each of them has direct association with color, point of compass and Javanese five day. The white is the representation of East, mudmainah or kawahiyah desire; the red is the representation of south, amarah or tihiyah; the yellow is associated with west, sufiah or sariyah; and the black is associated with north, aluamah or hariyah.

Associated with Javanese five day, each color is represented into legi, pahing, pon and wage. Javanese five day is determined on the basis of sunlights and originally it is stated as petakan (legi, the white, east), arbitral (pahing, the red south), jenean (pon, the yellow, west), and cemengan (wage, the black, north). In Islamic version, the Javanese day and point of compass were associated with the ultimate nature of Allah. Respectively, legi is sir; pahing is day; pon is sifat; and wage is wujud. One more representation is kliwon (mancawarnan, multicolored) and khak. Both words were used to represent ingsun or lima pancer, the central where God stays.

The idea of four directions and five central may relate to Alquran, Surah 8: 24, which states “wa a’lamu anna Allahu yahullu baina al mar wa qalbihi”, which in the translation is: “it is acknowledged that Allah stays within the human inert, their heart. “Ingsun”  as the representative of number one is stated by Cirlot (p.22) as a symbol of being and of the revelation to man of the spiritual essence. It is the active principle which, broken into fragments, gives rise to multiplicity, and is to be equated with the mystic centers, the irradiating point and the supreme Power. One is also equated with light.

More specifically, in social life the point of compass were associated with the real words that provide human needs. The east world is associated with the place from where clothes were taken, the south is a place from where food is taken; west is a place to take power; and north is a place to take gold , diamond and wealth. The meaning of orientation  is also mentioned by Cirlot (p.233). He points out that the orient, since it is the point where the sun rises, symbolizes illumination and the fount of life; to turn towards the east is to turn in spirit toward this spiritual focal point of light.

However, not all mystic orientations take the east as their point of reference: there is an alternative point in the geography of the sky, a symbol  of the ‘hole’ in space-time and of the unmoved mover and that is the north star. The Etruscans located the abode of the gods in the north, and haunch their soothsayers, when about to speak, would turn to face the south- that is, they would take up a position which identified them ideologically, with the gods. To face the north is to pose a question. To turn westwards is to prepare to die, because it is the watery deeps of the west that the sun ends its journey.

Symbols of tradition. Symbols related to Javanese tradition were those used in slametan especially slametan ngampirne neptu (slametan to commemorate a birth day), thought most of slametan use the similar symbol. The language universal symbols were there color or five-color flower. The language culturally bound symbol consist of: jenang abang (red pudding rice made from coconut sugar and rice), jenang putih (rice pudding), minyak wangi (perfume), tumpeng (ceremonial dish of rice served in a cone shape), sego golong (rice served in round shape within a banana leaf), and joss stick or kemenyan (incense).

The universe of using flower and water in the tradition is under the following reasons. Kinds of flowers within three or five color flower were: red or white rose, jasmine, cananga, pandanus, magnolia.  Cirlot (p.263) mentions that a single rose is in essence, a symbols of completion, of consummate achievement and perfection. Those ideas were associated with these qualities: the mystic center, the heart, the garden of Eros, the Paradise of Dante, the beloved, the emblem of Venus. The meaning of flower, in general is characterized by its essence and its shape. Cirlot (p.104) mentions the sixth of the ‘Eight Immortals’ of China, Lan ts’ai-ho, is generally depicted clad in blue and carrying a basket of flowers; it is said Thad he was given to singing of the brevity of life and the ephemeral nature of pleasure.

The Greeks and Romans, at all their feasts, always wore crowns of flowers. And they would strew flowers over the corpse as they bore them to the funeral pyre and over their graves. The significance would be adapted according to the color of the flower. So, for example, orange or yellow flowers emphasize, orange or yellow flowers represent a reinforcement of the basic sun symbolism; red flowers emphasize the relationship with animal life, blood and  passion. The blue- flower is a legendary symbol of the impossible, and is probably an allusion to the mystic center as represented by the grail and other such symbol.

The three and five number were pointed out by Cirlot (p.222) as follows. Three symbolizes spiritual synthesis, and is the formula for the creation of each of the worlds. It represents the solution of the conflict posed by dualism. It forms a half circle comprising birth, zenith and descent. It is associated with the concepts of heaven and the trinity. The five numbers is a symbol of man, health and love, and of the quintessence acting upon matter. It comprises the four fingers plus the thumb and likewise the four cardinal points together with the center. The hieros gamos was signified by the number five, since it represents the union of the principle of heaven (three) with that of Magna Mater (two).

The language culturally bound symbols jenang abang and jenang putih were represented the nature of spiritual life from a spouse. The red pudding is associated with mother’s blood or milk. It is the element of life. The white rice pudding is associated with father’s sperm. The interaction between man and women can make the women pregnant and gives a birth. It is the concept of sangkan paraning dumadi where Javanese put a very high respect to parents.

Other symbols perfume and joss stick or incense were similar in essence. Both symbols were fragrant and associated with the smell of soul or heaven. Fragrant represents cleanliness and holiness.

In practice, a sacred atmosphere is provided through the smell that fills up the whole room. In the slametan, the host will serve sego tumpeng and sego golong.in the analogy of association, sego tumpeng is resembles a mountain and sego golong resembles the valley. Both symbols represent the strength of one’s motivation. It is also associated that the wealth, livelihood, and other property can be well collected and saved.

CONCLUSION

Literal and contextual symbols used in Aji Seduluran  may be classified as: (1) symbols of God and gods, (2) symbols of human’s desires, and (3) symbols of traditional orientation.

Literally, God the almighty was symbolized as “ ingsun, pancer” (I , the central), and Allah. Contextually, there were dichotomous names to represent God’s power. In form of dualism, such symbols were stated as Bapa Adam-ibu Kawa(father Adam – mother Eve), Bapa Rina – Ibu Wengi (father, the day and mother the night), Bapa Kuwasa- Ibu Bumi ( father [who has power] in the sky and mother the earth), Bapa Angkasa- Ibu Pratiwi (father the sky and mother the earth). Symbols of gods were: Betara Kamajaya, Betara Brahma, and Betara Bambang Sakri and Betara Wisnu.

Symbols of human’s desires were stated as: Kakang Kawah – Adi Ari-Ari  (older relative the membrane-younger relative the placenta) nini among- kiki among (caring mother and caring father), mar and marti ( sexual desire of woman and man), kakang mbarep – adi wuragil (the eldest relative and the youngest relative), sedulur metu marga ino sedulur ora metu marga ino ( relative born from vagina and born not from vagina, the shadow),  mutmainah-amarah sufiah-aluamah ingsun, and sir-dat-sifat-wujud-khak. Regarding the social and moral values, the symbols were expressed in terms of: (1) points of compass: east, south, west, north and central; (2) colors: white, red, yellow, black, multicolored; (3) Javanese day: legi, pahing , pon, wage, kliwon; (4) sandang , pangan, kamukten, mass picis raja brana (clothes, food, power, gold and diamond) ; (5) elements: light, earth, water, air; (6) types of metal: silver, copper, golden and iron.

The symbolism’s were manifested in traditional ritual offerings, such as three or five color flowers (red rose, jasmine, cananga, pandanus, magnolia); joss stick or incense; white pudding and red pudding; sego golong and tumpeng ; and snacks (jajan pasar). Implemented in the daily social lives, the roles of aji seduluran. The teaching values were found in terms of aching  security and harmony; the tradition to have slametan and perhitungan hari baik (to identify a lucky day) when one is having marriage, job, moving to new house etc. It is the reason that the existence of dukun in Javanese pivotal. It can be concluded that symbols in Javanese mantra: aji saduluran can also be found in any other culture. Therefore these symbols are universal.

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