CANDI CETO

Ceto Temple (hanacaraka:spelling of Latin language: cethå) is a Hindu-style temple allegedly built in the late Majapahit era (15th century AD). The location of the temple is located on the slope of Mount Lawu at an altitude of 1496 m above sea level [1], and administratively located in Dusun Ceto, Gumeng Village, Jenawi District, Karanganyar Regency. The temple complex is used by locals as well as Hindu pilgrims as a place of worship. This temple is also a hermitage for the Javanese / Javanese believer. The first scientific report on Ceto Temple was made by van de Vlies in 1842 [1]. A.J. Bernet Kempers also conducted research on it. Excavations (excavations) for the purposes of reconstruction and the discovery of hidden objects was first made in 1928 by the Archdiocese (Commissie vor Oudheiddienst) of the Dutch East Indies. Based on the circumstances when the ruins began to be investigated, the temple is estimated to be aged not much different from Sukuh Temple, which is quite adjacent to its location. When found the state of this temple is stone ruins on 14 terraces / punden storied, extending from the west (the lowest) to the east, currently 13 terraces, and restoration is done on nine terraces only. Its terraced structure ("punden terraces") raises the notion of syncretism of Indigenous culture with Hinduism. This assumption is reinforced by the iconography aspect. The human body shape on the reliefs resembles a shadow puppet, with a side-faced face but the body tends to appear front. A similar depiction, which shows the characteristic of late Hindu-Buddhist historical period, is found in Sukuh Temple. A one-sided restart in the late 1970s by Sudjono Humardani, Suharto's personal assistant (second president of Indonesia) changed many of the original structures of the temple, although the concept of punden terraces was maintained. This restoration was heavily criticized by archaeologists, given that archaeological site restoration can not be done without extensive study. Some of the newly refurbished objects that are considered not original are the magnificent gates at the front of the compound, the buildings of the wood of the hermitage, the statues attributed to Sabdapalon, Nayagenggong, Brawijaya V, and the phallus, and the cube building at the top of the punden. Furthermore, the Regent of Karanganyar for the period of 2003-2008, Rina Iriani, on the grounds to spice up the religious passion around the temple, placed the statue of Goddess Saraswati, the donation of Gianyar Regency, on the eastern part of the temple complex, at punden higher than the cube building. , Ceto Temple complex consists of nine levels of terraces. Before the big gatura shaped temple bentar, visitors find two pairs of statues guard. The first level after the entrance gate (ie the third terrace) is the temple yard. The second level is still a page. In the third level there is petilasan Ki Ageng Krincingwesi, ancestor of Dusun Ceto community. Before entering the fifth level (the seventh terrace), on the right wall of the gate there is inscription (writing on stone) with Ancient Javanese script in Old Javanese language pelling padamel irikang tirtasunya hawakira ya ya lost saka kalo wiku goh anaut iku 1397 [1]. This paper is interpreted as a function of the temple to purify themselves (ruwat) and the mention of the year of making the gate, which is 1397 Saka or 1475 AD. On the seventh terrace there is a horizontal stone structure on the ground that depicts a giant tortoise, Majapahit solar (supposedly a Majapahit symbol), and a 2 meter long phallus (penis, male genital) symbol equipped with a piercing ampallang. Turtles are symbols of the creation of the universe while the penis is a symbol of human creation. There are depictions of other animals, such as mimi, frogs and crabs. The symbols of existing animals, can be read as suryasengkala framed in 1373 Saka, or 1451 modern era. It can be interpreted that the temple complex was built in stages or through several renovations. In the next level can be found in the ranks of rocks on two adjoining plains that contain the relief footage of the story Sudamala, as there are also in Sukuh Temple. This story is still popular among the Javanese people as the basis of the ruwatan ceremony. The next two levels contain the pendapa buildings that flank the temple entrance. Until now the pendapa-pendapa is used as a place of continuity of religious ceremonies. On the seventh level can be found two statues on the north and south. On the north side is the statue of Sabdapalon and in the south of Nayagenggong, two semi-mythical figures (many of whom assume they are both the same figures) are believed to be servants and spiritual advisers of King Prawu Brawijaya V. At the eighth level there are phallus statues (called "kuntobimo") on the north side and statues of Sang Prabu Brawijaya