Candi Cetho Yogyakarta

Cetho Temple (spelling of Java: cethå) is a Hindu temple-style relics of the end of the Majapahit (the 15th century). The first scientific report thereon made by Van de Vlies in 1842. A.J. Bernet Kempers is conducting research about. Excavation (excavation) for the purpose of reconstruction was first performed in 1928 by the Archaeological Department of the Dutch East Indies. By their nature began to be scrutinized when reruntuhannya, This temple has the age that does away with Sukuh. Location of the temple is located in the hamlet of Ceto, Desa Gumeng, District of Jenawi, Karanganyar district, at an altitude of 1400m above sea level.

To date, temple complex used by local residents as a Hindu shrine and popular as a hermitage for religious believers among native Javanese / Javanese.

When discovered the stone ruins of the temple that is on the rise fourteen square, extends from the western (the lowest) east, although at the moment live 13 terrace, and restoration was carried out on the porch just nine. The structure having terraces make the alleged emergence of a resurgence of native culture (“punden berundak”) at that time, are synthesized by the Hindu religion. This suspicion is reinforced by body shape in relief such as shadow puppets, similar to the depiction in Sukuh.

Clearance done by Humardani, Suharto's personal assistant, in the late 1970s changed a lot of the original structure of the temple, although the concept of retained terraces punden. The restoration was widely criticized by archaeologists, given that the restoration of archaeological sites can not be done without in-depth study. The new building is the restoration of the magnificent gate in advance, wooden buildings of the hermitage, patung-patung Sabdapalon, Nayagenggong, UB V, and phallus, and building the cube at the top punden.

Further, Regent Karanganyar, Rina Iriani, by reason of religious passion to animate around the temple, place the statues of Goddess Saraswati, donations from Gianyar Regency, in the eastern part of the temple complex.

In the present state, Cetho temple consists of nine levels of terraces. Before the gate of the temple-shaped briefly, visitors find two pairs of statues guard. Aras is the first after the entry gate of the temple page. Still be your second level and here are petilasan Ki Ageng Krincingwesi, Dusun community ancestral Cetho.

At the third level there is a stone TATAAN flat on the ground that reflects the huge turtle, Majapahit solar (suspected as the emblem of Majapahit), and the symbolic phallus (penis, male genitalia) along 2 meter equipped with a decorative pierced (piercing) type ampallang. Tortoise is a symbol of creation of the universe when the penis is a symbol of human creation. There are depictions of other animals, like mimi, frog, and crab. Animal symbols are, can be read as a framed suryasengkala years 1373 The case, or 1451 was modern.

At the next level rock bands can be found on two adjacent squares that contain a snapshot of the story Sudhamala relief, as there are in the temple Sukuh. This story is still popular among the Java community as a foundation ceremony ruwatan. The next two levels take The income buildings that flank the temple entrance. Until now the gazebo-gazebo is used as a place of religious ceremonies pelangsungan. Can be found on the seventh level of the two statues on the north and south. On the north side of the statue and in the south Nayagenggong Sabdapalon, two half-mythical figures (many consider the fact they are one person) are believed to be the servant and the spiritual adviser of King UB V.

At the eighth level there is a statue phallus (called “kuntobimo”) on the north side and the statue of the King UB V in the form of Mahadeva. Worship of the phallus statue symbolizes gratitude and hope for fertility of the earth's abundant local. Aras last (ninth) is the highest level of climbing as a place of prayer. Here's a cube-shaped stone building.

At the top of the temple building is a building Cetho in the past used as a place to wash up before performing rituals of Malang (incurred). Near the building of the temple, with a steep slope down, found again a temple complex that the community referred to as the Temple Kethek (“Candi Kera”).

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