Robustness of the Temple Cetho Religious Communities in the Middle Diversity in Karanganyar

Abstract: The temple is located in the district Cetho Karanganyar, Java Tenggah. This temple is a prehistoric relic temple, Hindus, and even today the temple is still in use as a place for the Hindu Religious ritual, whether that is around temples or people from outside the area who just want to enjoy and feel the beauty that exists around the temple. 

Preliminary The temple is a place of worship of Hindus. Hindu religion is one religion in Indonesia. Indonesia is a plural society the state so natural that many religions that can be encountered here. The arrival of Hindu religion to the archipelago and gave India its influence when it comes to the archipelago nation and spread its influence into the aquatic area around the 4th century. This allegation was strengthened by the temukannya 7 yupa fruit in the form of inscriptions. The inscription reads letters Pallawa and Sanskrit language (Soekmono; 1973: 35). 7 pieces of this inscription is the monument that is used for sacrificial ceremonies. Of ceremonies that can be undertaken at the conclusion that in the Kutai pull any real hindu influence. Then the influence of Hindu religion spread throughout the archipelago, and that gets the most influence is the area of ​​Java. Relics of ancient historic sites, especially in the kingdoms of the Hindu character of many scattered throughout the archipelago. But in Java Tenggah is where we meet most temples are Hindu or Buddhist-style. Temples Buddhist heritage hindu kingdom is still awake and still preserved as a tourist tujan and also as a religious ritual for Hindu and Buddhist faiths. In its development the temples this one started buying into the damaged and some are affected by natural disasters like earthquake in Yogyakarta to knock down the order of the temples there.

The location of the Temple Cetho Cetho temple is situated at an altitude of 1470 m above sea level. This temple was built on sloping land next to the slope of 150 o .. Cetho temple is oriented towards the east building. Cetho temple-shaped building terraces, totaling thirteen terrace and patio-terrace arrangement of an array of our porch. Until now, the temple complex is used by locals as a Hindu shrine and popular as a hermitage for the original religion of Java or Javanese (Saringedyati, 2008: 20). Location is the location of the temple is at the foot Cetho Lawu. the administrative area is located on the border between Karanganyar district which is the province of Central Java with Magetan, East Java Province. While the summit itself Lawu measured from Greenwich is located on 111 090 and 70 390.2. Lawu peak can be climbed via passage through, among others who entered the temple Cetho kecamtan Jenawi located on the western path, or road through the district Cemoro sewu Tawangmangu on the south track. Another trajectory through the District Ngrambi Ngawi, and Sarangan Magetan. Cetho temple is located at almost the top of the mountain Lawu. Lawu today is one of the famous mountain as a place that is used for meditation for most of the cult followers. Cetho temple is located enshrinement area located at higher elevations. The surrounding of the temple there are pohoh Cetho fir trees and tea plants owned by local people. Access to the temple Cetho was a little hard, sharp twisty winding roads. Background On Candi Bangunya Cetho Background on the rise and the core of this temple is a place for religious rituals, especially followers of Hindu religion. Temple Cetho (Javanese spelling: cethå) is a Hindu temple-style relics of the end of the 15th century Majapahit. Ceto temple built by King UB in 1451. The first scientific report of him was made by Van de Vlies in 1842. A.J. Bernet Kempers also do some research about it. Excavation for the purpose of reconstruction was first performed in 1928 by the Archaeological Department of the Dutch East Indies. Under the circumstances when the ruins began to study, this temple has not aged that much with Sukuh. Location of the temple is located in the hamlet of Ceto, Gumeng Village, District Jenawi, Karanganyar district, at an altitude of 1400m above sea level (http://id.wikipedia.org/wiki/Candi_Ceto). The background is another reason why the temple was built above the height Cetho namely the mountain Lawu. The concept of god because they Mountains (Parwatarajadewa) Sources of Hindu India illustrates that the universe consists of a circular continent, called Jambudwipa, which is home to humans and many other animals. Jambudwipa is surrounded by seven oceans and seven series of mountains interspersed intermittently. Circle of the universe is centered on Mount Mahameru (Meru), the cosmic mountain diedari by the sun, moon, and stars. At the peak of Mount Mahameru lies the abode of the gods. While in the eighth Mount Mahameru guarded by the gods Asta-dikpalaka. According to Buddhism was a picture of the universe almost identical to the description of the cosmos in Hinduism. Mount Mahameru the center of the universe. The difference is outside the chain of mountains and the ocean there are seven in all four directions of the winds there are four continents. Located on the southern continent is Jambudwipa, human habitation and various other animals. While the three other continents live in a variety of magical creatures. The universe is also surrounded by a horizon line. Located on the slopes of Mount Mahameru lowest heaven, the fourth king of the residence as a guardian of the world (Geldern 1982: 4-5). At the time of ancient Java, there is a picture of the universe in a literary work and Brahmandapurana Bhismaparwa (10th century AD). Basically the picture of the cosmos in the literature is not much different from the source of Hindu India. World in the literature are described based on the Jambu-Dwipa. Jambudwipa Lawanasagara and surrounded by towering in the middle Mount Mahameru as the central point of the universe. In the north-south axis there are six other large mountain, which is Nilawarsa, Swetagiri, and Srngawan the north; and Nisadha, Hemakuta, and Hima in the south. In between there are seven mountain areas of residence. East-west axis of a row after the mountain there Gandhamadana, Ketuman, and Tasik Kulwan the west; and mountain Malyawan, Bhadraswa, then Purwasagara (Gonda 1932: 129-39; 1936: 1) Candi Ceto is divided into several courts. From court to court the next one to be separated by several steps. The higher the court the more sacred place. In the first courtyard, some people perform religious ceremonies. On the third terrace there is a stone structure that forms a giant turtle that is said as a symbol of Majapahit. In front of the head of a turtle are symbols phallus (male genitalia) along the 2 meter equipped with a decorative piercing (piercing) of type ampallang. Turtles are the symbol of the creation of the universe while the penis is a symbol of human creation. darii suryasengkala Saka dates to 1373, or 1451 BC (photo 2), (Http://napak-tilas-sejarah-di-candi-cetho.html). Environmental harmony Cetho What Have The Temple Religious Diversity
 Candi Ceto is a relic of Hindu civilization to the 14th century Majapahit empire end. This temple has the same function as the other temples as places of worship and meditation. If Entering the second ladder after the gate, encountered a statue of Ki Ageng Krincingwesi (an ancestor figure Ceto), which remains a place of meditation for people who were Hindus Karanganyar to this day. Cetho temple is located around housing residents was predominantly Hindu religion and local beliefs such as Javanese. But at the bottom of the temple Cetho predominantly Muslim. But living in harmony despite their different beliefs. They can coexist with each other even melengkapai one another. Looks like a sense of empathy in the community there has been firmly entrenched. Not emerge until the views of fascism which is completely can lead to conflict among religious. Integration can be seen from the award and an empathy for the statues - statues that surround the temple. You see statues - statues in this Cetho enshrinement for the people who lay very fulgar. The majority of the existing statue is the embodiment of the linga yoni. Lots of replica or statues shaped vagina pallus and everywhere.
If only the people inside are not embedded mukin empathy and fandalisme destruction will occur, because the assumption that these statues he considered vulgar. But in fact behind the making of these statues have meanings that are stored. As a symbol of the vagina pallus and symbolizes fertility and strength.

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PANJI SITE IN THE VILLAGE GAMBYOK-KEDIRI THE PURA MAJAPAHIT

HISTORICAL BACKGROUND SITE IN THE VILLAGE GAMBYOK PANJI-KEDIRIThe site is located in the village of Flag-Kediri Gambyok the former building of the golden age of pure Majapahit. Dutch people who had studied the site is the Stutterheim (1935), argues that the site should Bannerman was built in 1400 AD is precisely in the heyday or golden Majapahit. During this period a lot of cult figure Flag as a highly venerated figure or believed to be the incarnation of God. While these functions are Panji site as a place of worship of the character. Because in Hinduism filososis, making the temple as a place of worship background and also as an element mikrocosmos. Stutterheim statement is apparently nothing to do with the discovery of new sites of former settlement that is based on artifacts that have been found to originate from the Majapahit period. While based on the shape, Site Banner has been difficult to identify because the fence around the site was severely damaged, and only the inside of the fence that still survive although only slightly. New in 2002, by residents of a fence around the site was built a new fence will be created with the goal of business with the claim that the tomb is the legacy of Islam, so that there is a conflict between the parents who do not agree on that. This site is located outside the door is on the right-hand corner or at the southwest corner. Although the situation is difficult to identify its original form, pure from the Majapahit and the spatial layout is still clearly recognizable.From the standpoint of its orientation, Mandaragiri Semeru Agung temple to the sacred mountain or to the north, the Mount Semeru. This is very different from the site is located in the Village Banner Gambyok. Due north of the site there are no mountains. Because in the lowlands. Based on the layout of the pages, it can be identified with the temples kontestual Bekasih origin of deforestation is then distributed to followers MPU Markandya. It is based on a synopsis of the panel berelief Panji story found in the fence in the site indicate the origin of the temple built in the Flag. Meanwhile, according to archaeological findings around the site Bannerman, many found artifacts of the former parts of a large building, namely: Threshold Doors, Beams Andesite Stone large and small that are in people's homes, ornate tendrils spiraling pattern of andesite naturalist (the corner of the building). Based on andesite artifacts indicate that before the temple was built during the Majapahit, previously site Flag is never built using stone base material. The layout of the site in the village Gambyok Flag this can be expected to do with the arrival of a character who is none other than Bannerman. Because when viewed from the position where the Gambyok village located in the west of the river and the capital of Daha in the past is in the east of the river Brantas, it can be sure the area west of the river as a place to hunt. Because based on the story in literature Flag, Flag when hunting deer chasing their prey into the villages Pengapiran (Pengampiran?), Which comes from the word "I almost ', and synonymous with the word" coming "means to come. Toponimi name refers to the name of the village in the south of the site is Datengan. Whereas Community action is abuzz (Ombyok-ombyokan) mangkap Flag deer is now a name Gambyok toponyms. Because according to Purbatjaraka, Flag figure is actually the Sri Maharaja who ruled the kingdom Kadhiri Kameswara between the years 1185 ± 1182 to ± M. It was written behind Kakawin Smaradahana essay that describes the MPU Darmaja love story of King as the incarnation of god Kama Kameswara. The influence of the XII century in the village of Gambyok in the history of the classical stage, also evidenced by Maling Sentono site located 300 meters east of Site Banner. This site is a brick structure whose size is very large and this brick structure under the existing tunnel or sebua called Whitewater.Contextually, it can be likened Mandaragiri Semeru Agung temple which can be recognized even though only have two pages, but does not eliminate the philosophical meaning as well as the Pura Gambyok Flag on it. Philosophical meaning of the two pages is a symbol of the subconscious Associate Mandala (dhah) the Earth or the Earth. While the President is a natural upper Mandala (urdhah) that space. While Nistha Mandala, formally in Mandaragiri Semeru Agung temple can not be realized, because at the moment wedge surang or temple is Senduro Highway. However, when referring to the composition of the area following the Medieval Mandala PMSA letter U. It is also the same as the spatial Flag sites use the same concept of Hinduism is growing rapidly in the Age of Majapahit. Philosophical concept of spatial structure in the temple building is not much different from the philosophical concept of the temple. Because identifying the shape of the mountain which has three parts: foot, slopes and peaks. So is the part of the philosophical significance of each temple above the building layout (Lestari, 2004).
SITE LOCATION PANJIThe site is located in the Village Gambyok Flag, District Grogol, Kediri western part of the Brantas River. When we look at the Village Gambyok southern part of Google Earth, this region would be in the middle of rice fields. Gambyok Village area geographically coordinates are 7 ° 44 '6 "(7735 °) south, 111 ° 59' 28.68" (111.9913 °) east. And an altitude of 106 meters above sea level. Thus the height of land Gambyok Village are among the lowest in the height of land on the map classification Kediri. In addition, the distance of the Brantas River Village Gambyok only 2.275 Km to the west. Gambyok Village area north and east is surrounded by rivers and river Bendo Mlinjo Mongal very supportive of people's lives now and the past. While the south adjacent to the Village Datengan still one district.Flag Gambyok administratively sites located on the border between the Village and Village Gambyok Datengan, and the astronomical coordinates are S 07 ˚ 44 '15.1'' / E 111 ˚ 59' 26.1'' in elevation or a height of 80 meters above sea ​​level. Location of the site is very unique, because it is between two villages. It is that factor into obscurity Flag Site ownership between the two villages, which in turn is not maintained and had been stolen. Flag Site location is not far from the surrounding sites and each still has a historical association in the past. So it can be concluded, between the Village and Village Datengan Gambyok have the same history in the past.
Views Of The Flag Of SiteBased on the results of field interviews, the people who inhabit the southern village of Gambyok most are descendants of people Grobokan-Solo or better known as the Mataram which is approximately in the 1830s migrated to the region because of the political situation in Central Java has been in control of the failure due to post-war Dutch Java, led by Prince Diponegoro. The residents of the Village Gambyok when the author interviewed many argue that these people were former army Mataraman Diponegoro. Of migration is done by people Mataraman is the negative impact of the existence of a war that resulted in the suffering of the people. Because of the war will inevitably drain energy and property, in addition to the fields and abandoned fields, and then led to famine. Factors that led to a shift into new areas and safe from a war. Mataram people managed to make interaction with the locals in the village and surrounding Gambyok. They managed to build a new life with a successful livelihood as farmers. And it is also building a boarding school located in the Hamlet-Village Bonto Gambyok. This success is based on the story of Mr. Slamet, that people Mataraman Solo or it did well in his new territory, namely Gambyok and surrounding villages. With these successes, some of them were able to go on Hajj. In addition to their Hajj can also form a system of government in this Gambyok village. As Mbah Abdul Karim who, after success in the areas of refuge, he then went on a pilgrimage with some friends. Setela returning from Mecca, he was appointed head of the first village in Gambyok.Mataram people who are strong in the field of religion and government is making a native of the village and surrounding Gambyok difficult to recognize. Because it has been a blending or mixing of groups of people in one system. This is what also lead author of the data difficult to obtain data about the original inhabitants before the arrival of the Village Gambyok people Mataraman to uncover the historical sites according to the Flag of spatial form is a Hindu religious shrine, or temple called. According to Stutterheim (1935), the banner of the site should be built around 1400 AD Opinion was accompanied by a sense of doubt because in the Flag panel walls Mandala Madhya were not in the context of materials with existing buildings in the vicinity. By the time people around the site excavated soil for making bricks in the east of the site, they have found a lot of artifacts. However, when these are left only four of Dalat met, namely: large doorway, a garnish of andesite tendrils patterned naturalist and andesite blocks berukutan one small and one large elongated.View of the history of the site is located on the border Panji both villages have become a little fuzziness. According to people around the site, the place is owned by the Datengan. This is because most people around the Village Gambyok are descendants of the solo. While the solo in that area is also very dense Datengan up descendants to the present. In this case, the authors argue that in fact local residents Datengan area existed before the people of Solo arrived in the region. Then because of the influence of his new Solo in the region is stronger, then the local culture will be eroded after a long time. However, not all the legends and myths of the Site Flag is lost. Sebagain because there are still people who keep the story from the previous people who know about the legends and myths Flag site as a result of interaction with the local population on arrival in their new land. So far by generations to make an assumption that people sanctify the place, and every month of Suro held a prayer meeting held in the space within the site. Society's view of the most common site is the myth that the site is maintained by the subtle intangible makhaluk white tiger. Tiger is trusted by the population as a guard two villages, and at the second village will be affected the tiger is roaring to warn. That assumption related to the myth of the Banner site watchman in the form of a tiger. According to Mr. Mulyono as adat Gambyok Village, White Tiger penuggu named Joko Lelono site. He is a good person at heart and turned into a White Tiger moksa. Joko is the youth of the era Lelono Kadhiri and still have something to do with Goa Selomangkleng. Joko Gambyok Lelono came to the village only to drop it, and then come back in its place is Sentono Gedong. Joko Lelono is still something to do with Princess Flower afternoon.Mr Mulyono can only tell you briefly about Joko Lelono. However, when the author asked about the strange man who was buried at the Banner site, he replied that it is actually not a man who is buried there, but the legacy of King Angling Darma before attaining moksha in the region Sewu Suko (A place in the southern village of Wonoasri now). He told about the origins of the village and Datengan Gambyok Angling Darmo also from traveling to Karachi from Bojonegoro region. Said Mr. Mulyono, at Angling Darmo through an area, Angling Darma find mojo trees that line of three and fruits and leaves clustered (Ngombyok) and therefore the area is called Gambyok. While a place where there are tree lined mojo is until now named three telu mojo. Around the tree, according to Mr. Suroto mojo as Head of Government Affairs, there was once a pundung (mound) which are unloaded at the ancient bricks in abundance and size as that on the site Sentono Maling (alleged site of the whitewater century XII). This indicates that the area around the tree where the mojo is consecrated in the past. However, this interpretation is in contrast to Mr. Wahab, a former village chief Gambyok who said that the name is taken from the leaves of the tree Gambyok cacil the Flocking (Ombyok-Ombyokan). Based on information about people's views about the site in the Village Gambyok Flag-Kadiri, the authors know well that each party's interpretation is different, and also poses a different pendangan. Since most public areas and Datengan Gambyok today are descendants of those immigrants from the Grogokan-Solo. So it is understandable if there was a diversity of views on each side.Not finding a definite view, then between the years 2001-2002 there are problems related to the origin of the Pani site. There are a bunch of parties who claim that the site is the tomb of Sheikh Ali Sheikh Khasan Syamsudin and Malik, to be used as a commercial enterprise. Groups that want to convert the site is identified the trees cacil Flag located on the Site Flag is the one in Spring Tirtokamandanu-ceiling, which is believed to be the bathing place of Sri Aji Joyoboyo. They thought that Sheikh Ali Syamsudin who had met with Sri Aji Joyoboyo was buried at the Banner website. However, the actual sources that they use is very ridiculous to compare that is not obvious just by business interests as at the tombs of Muslim saints. So a group of party building site debris fence with new fence. And also build a second tomb to tomb concept of length. The action gets harsh criticism from parents groups, initiated by Mr. Mulyono. Because the site is the Hindu heritage, and not uncommon when Islamicised granted. Fence posts and the various attributes that mentions that the site is the tomb of Islam all destroyed by a group that supports the rejection of the notion that the site is the tomb of Islam. Until the end now derelict and unkempt.Based on the above information, the at least connect with the history of the site is the story of Johnny Lelono Flag is just coming to the region Gambyok just stop by and directly back to Sentono Gedong. In this case you should note that if a name meaning Joko Lelono Couple who like traveling, none other than the Flag. Because the literature is told that Java Banner Flag often travel to find love. [There is a beast when he was hunting in a forest. Then while chasing deer, he entered the village Pengapiran (Pengampiran?) And in the village all the inhabitants of a gang (in the sense of Java: Ombyok-ombyokan) to surround and capture the deer he loves the son of a village chief named Dewi Martalangu. And in that night, carrying Flag Martalangu go to town. The scene is depicted on the reliefs in the Site Banner Flag it. Flag Martalangu met in the afternoon. Because in the story, because it was afternoon the troops Flag memerintakanan named Prasanta seeking to bring Martalangu train went to the city that night. Thus it certainly is a Princess Flower Afternoon on the story above, none other than the Martalangu. In the story Semirang Flag, was eventually killed by her mother Martalangu Flag as presumed to be a barrier engagement with Candra Kirana Flag. According Purbatjaraka (1968: XI) Flag story actually is younger than King Kadhiri experience that reigned between ± 1182 to ± 1185 M is called Sri Kaweswara and his wife named Sri Kiranaratu. This is according to the authors site on which to base the construction of Flag on the border between the two villages. Because the Village Pengapiran (Pengampiran) derived from the word I almost / stop, which means Come, now refers to the name of the village Datengan. Whereas Community action is abuzz (Ombyok-ombyokan) mangkap Flag deer is now a name Gambyok toponyms.

Daftar Pustaka

Poerbatjaraka. 1968. Cerita Panji dalam Perbandingan. Jakarta: Gunung Agung

Lestari, 

Febrian Ika. 2000. Gaya Arsitektur Pura Mandaragiri Semeru Agung Di Lumajang.(Online).http://fis.um.ac.id/blog/2010/09/07/gaya-arsitektur-pura-mandaragiri-semeru-agung-di-lumajang. Dikutip: tanggal 1 Oktober 2011 pukul 13.04 WIB.

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Jasmine Gandung punden

Punden Gadung punden Jasmine is one that has been retained by the community of Batu, especially the people residing in the village of Batu Banyuning. The building shows the characteristics of Hindu buildings.

Punden located in the city streets Banyuning This stone is one of the bercorakan punden Hindu religion. It can be seen from the form of a mnyerupai punden form a patterned temples Hindu. Punden Gadung Melati is a burial site that was allegedly mbah Gadung still had a relationship with former Majapahit empire. According to village elders Banyuning pack Gimo, mbah Gangung an envoy of the Majapahit to build a village that is used as a resort village. The village is named Banyuning have the meanings Banyu = water and jaundice / nodes (in the Java language) = clear. There are sources that used to be a place to meditate is now called by the name ngesong. 

Before the arrival of Islam Banyuning majority of Hindu religion, it can be found with the remains of Hindu religious parents, but now many are living a few kilometers from the village Bayuning, yaoiu Junggo village. Hindu religion is pemujuaan Soekmono hundu by statues of the gods into a specially style of popular religious nature that arise after the Religious Buda, and is usually called the Hindu religion.
Masryarakat about punden now largely patterned Islamic religion and the existence of this Budget Gandung punden mbah relatively dipertahanselamatan deskan sustainability. This is evident from the punden hygiene. As in Figure 1. Although the majority Muslim community, they see themselves not to forget the existence of this punden, with the holding of the village of salvation that was held once a year and every Friday night legi jaranan art held in this place.

Respect for people's existence is still high punden and still show the influence of Hindu culture. With the growing period did not affect public confidence in the existence punden sometimes mystical and religious.

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TEMPLE HINDU SADON patterned in Magetan

LOCATION OF TEMPLEThe temple is located in the hamlet Sadon Sadon, Cepoko Village, District Panekan, Magetan, East Java Province, which is next to the highway-Panekan Magetan. although the name of the temple is a temple Sadon, which is the name of the village is located, but the local people call it by name Reog Temple, as the ruins of the temple there Sadon Kalamakara, Kala giant statue that looked like a tiger's head on dhadhakmerak. Dhadhakmerak which is decorated with a tiger's head mask bulumerak arrangement around it. This mask is the character attributes in the arts reog Singabarong. Dhadak peacock mask the overall weight of 30-40 kg is usually worn by the dancers Singabarong. This temple is a relic of King Airlangga, but it was unknown exactly when and for what the temple is rebuilt.
TEMPLE EVENTIn 1966, the stones of the temple was destroyed by a group of people who are not responsible. In 1969, spearheaded as the Head of Development Sutaryono Magetan culture, held the realignment of the stones Sadon temple ruins. Among the ruins of the historical relics there Kalamakara statues, dragon statues, stone animal picture, former pedestals, yoni, and which is the corner stone of the temple. In addition, the area also has three inscribed stones. According Sarnu of History and Archaeology Service Magetan, writing in the three stone rings PA PA-A-KA-LA, SA DA KRA PA and BA-MA DA SA PA SRI-DA-BA-HA-LA. Of his writings or square-shaped beam, it is estimated that the inscribed stone came from the same period the inscriptions found in the hamlet Pledokan, Kediri, East Java.Then to the east of the temple complex Sadon, exactly in front of the village cemetery, there is a small temple called the Temple of RecA cow (cow statue), very small size of this temple. The temple is a Hindu temple was discovered in 1971 by Sudiro, the local population. When found, the temple is covered with bamboo groves. The temple consists of five RecA cow statue, which is stable RecA, RecA feed (cattle feeders), RecA Omben (drinking cow), RecA Capil (cowboy hat statue) and RecA forked (milestone tether strap where the cow). These five statues are believed to be the embodiment of herding cattle and equipment owned or Maesadanu Dadhung Awuk, shepherd figures in local legend.Heritage statues in DESA CEPOKO 

•  In Mulyo hamlet northwest direction approximately 300m from the temple there are two relics sadon, while the band name, considering the place looks like a tub of water and no shower. While people interpret it decided where Brahmins give the holy water in religious ceremonies. 
• northeast direction from the main temple there are also approximately 500m heritage stone that looks like the village Mulyo so the same function.
• Next to approximately 800 m southeast of the temple sadon stone relics found again as above.
• At a distance of approximately 100m from the temple of stone relics sadon again found his form and shape of the house cow. 
• In the hamlet senok approximately 600m from the temple sadon or approximately 100m from the road-Magetan panekan penginggalan was also found, but this is a statue of a daughter who seems fine healthy, wise and graceful. This statue is very high artistic value, described a daughter who was sitting quietly, his hand holding a lotus and another pertolo / pitcher, who interpreted containing the water of life. This statue is called putrid or statue goddess statues (the goddess of life).

THE STORY OF THE COMMUNITY and FAITHpublic confidence that the temple sadon / Reyog temple attended by the spirits that guard named Dadung Kawuk a puppet as a shepherd in the story of the buffalo demon maeso danu. Because the name of the temple / statue Reyog, while Reyog it is the name of the folk arts of all forms of art around (reyog-tandak/ledek/waranggono) in order to be successful and get a windfall should first play at the temples Reyog or in the Java language Gladden there (Reyog temple), otherwise it would meet with misfortune or bad luck. Except that if they want to get the fortune / success of his work is in (on time) might not work sedaoat Reyog back to the temple. Believe / not is up to yourself but in general the rural hamlet sadon cepoko not want to look for both outward and inward riskNAME OF TRUST BY THE TEMPLE SADONAccording to the cultural, Sadon name comes from the word meaning asad Sad or not, Don was taken from the word ti ¬ padudon or not there is contention. Others have argued that Sadon name comes from the word 'Sadu'. Get an extra 'an'. Be ¬ ga Sehing Saduan. Sadu saduan means means peaceful and tranquil pat ¬ tem. End of its popular Saduan ¬ Sadon words that mean the place is serene. Starting from it, dae ¬ rah was once a safe and secure place. So ¬ da ancestors chose this place as the upstream tem to build a pat ¬ ¬ ¬ ah bu temple. The reason, building a temple requires physical and mental concentration that is full of Sang Hyang Widhi. And inspiration is not going to happen ¬ ca ¬ pies if the situation is calm.

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Gentong Temple (Candi Gentong)

The temple is located in the village Gentong Jambumente, District Trowulan, Mojokerto district. The temple is located very close to the Temple Brahu, a distance of approximately 300 m. so the temple can be seen from the temple Brahu Gentong. Gentong temple is one of the three temples in the area. The temples are found in the area, Gedong Temple, Middle Temple and the Temple Gentong itself. The temple is lined with the direction of west to east longitude. Of the three temple buildings which are still visible Gentong Temple, Middle Temple and the Temple while Gedong has not looked back.
Efforts to preserve the temple Gentong done for six years, and which reveal the structure hasilanya Gentong Temple I and Temple II Gentong (Kusumajaya, et al, 25). I Gentong temple has unique characteristics that have never previously encountered on ancient buildings. Gentong Temple building has three square berdenah structure. However, the three elements of the structure appears to have experienced vandalism, because on the south side wall, unbroken stukturnya on one line. Although the structure of the III is already closed, but closure of this structure using the stacking pattern and the system is different from previous patterns in the original building. Outside the structure is still too ditemuai structures IV and V. On this structure using the species of the installation of brick clay.
Gentong II temple has a square floor plan and building size 7.10 x 7.10 m. The building is surrounded by other buildings based on the remaining structure. The buildings are numbered as many as seven to eight facing directions of the compass except the north. In whol building has a size of the temple buildings Gentong II 18.5 x 18.5 meters. Gentong Temple building that could be found only the legs and sumurannya only.
The temple is found in the village was named Temple Jambumente Gentong since that time this temple was found buried under mounds of earth piled ynag and form barrel-shaped. But there is no definitive explanation why it happened. Gentong temple was built during the reign of King Hayam Wuruk. This temple was built to commemorate uapcara Sraddha, upaacara is done to commemorate Tribuana Tunggadewi Wijaya who is none other than his own mother of Hayam Wuruk. The purpose of this ceremony is to invoke the exercise of government welfare. Gentong temple is obvious evidence of tolerance among religions, namely Hinduism and Buddhism which can be coupled and gain recognition from the government.
According to locals, they believe that in the reign of the Majapahit Kingdom, Gentong temple was built as a place to bathe the dead body was later taken Brahu temple to be cremated. However, the bodies are brought to the Temple Brahu are the remains of the king.

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