Between Solo and Yogya

[Raden Usman Djogja]

Dear Gonjo, Alan, David, Penangsang and Kerislovers,

I would like to tell a story. Actually, this story fits both for this thread or “Keris and Spirit” thread. So, allow me to post it in both thread. Before starting my story, please after reading this story you will not ask me questions such as “Usmen, can you give me reference for your story?” It is time to me to ask you the reference (if any). Why? Because by asking reference, it likes demanding me to go back to school in Jawa whilst, now, I am in the midst of African jungle.

Let’s begin,

Days ago, I raise a question to Gonjo what kind of pusakas/heirlooms Surakarta Kingdom has (I do not remember the exact question by the way). Moreover, in this thread, some discussion revealed Paliyan Negari (the division of one state becoming two states equally) by Giyanti Treaty.

An actor of Jawa political leader at that time was RADEN MAS SAHID (founder of Mangkunegaran and son in law of PRINCE MANGKUBUMI, founder of Jogjakarta Kingdom). Latter, Raden Mas Sahid (Mas Sahid) was known as MANGKUNEGORO I and Prince Mangkubumi was known as HAMENGKU BUWONO I (HB I).

Mas Sahid’s childhood was very poor and sorry. Actually, he was high elevated person. However, he and his great family members (core and extended) were treated unfairly by the ruler at that time. The occupation of Mas Sahid was to care royal horses in stable. It was way to insult someone from high society at that time.

As a consequence of the treatment received, Mas Sahid did not have access to get “good and modern” education and did not have access to socialize with respectful class member. The most respectfull person who Mas sahid could access was only the Capitan of China named Mas Garendi or Sunan KUNING (?). So, the source of knowledge of Mas Sahid mostly came from AJARs/GURUs. Ajar or Guru had a PADEPOKAN/PAGURON/PERGURUAN. Before modern education spreaded widely in Jawa, ordinary children who want to get education went to padepokan as MURIDs of AJAR/GURU or went to PESANTREN as SANTRIs of KIAI/KYAI.

In padepokan, factuually in Jawa society till now, the legend of Mataram’s founder was preserved well and even cultivated hyperbolically. Before Giyanti’s Paliyan Negari, there were two times of Paliyan Negari in Jawa. The first one was Great Kendiri Kingdom divided into two kingdoms namely: Jenggala and Kediri. The second one was “quasi” Paliyan Negari between KI AGENG MATARAM and KI AGENG PENJAWI after the death of (h)ARYO PENANGSANG and the fall of PAJANG KINGDOM. Forget/abandon the first one (Kediri story) because it was irrelevant for my story now.

After the fall of Pajang, there was “quasi” paliyan negari between Ki Ageng Mataram dan Ki Ageng Penjawi. Kia Ageng Mataram was father of PANEMBAHAN SENOPATI, great grand father of SULTAN AGUNG. Ki Ageng Penjawi was father of PRAGOLOPATI I, grandfather of PRAGOLOPATI II. Pragolopatis were emperors of Pati and northern coastal area of Jawa. During paliyan negari negotiation, Ki Ageng Mataram showed less ambition in choosing territory. He let his foster older brother (Ki Ageng Penjawi) to occupy cultivated land and dense inhabitant and crowded harbour in northern Jawa. He just chose uncultivated land, namely ALAS MENTAOK (mentaok jungle). Even, he did not show his appetite to inherit the wealth of former Pajang Kingdom. In contrary, he demanded at all cost to get Pajang’s heirlooms: kerises, tombaks, kendalis, stones which considered as jimat/pusaka such as NYAI DELIMO (Queen Kalinyamat’s main heirloom).

Why did he choose only Alas Mentaok which strategic and economic perspectives were nothing?
Because in Jawa beliveness, in Alas Mentaok lies down WAHYU KEPRABON of Jawa after the fall of Majapahit. This wahyu had been waiting for its new master.

Why did he choose pusakas?
Having pusakas were part of requirement for preparing himself or his offspring as a proper place for Wahyu Keprabon. By having Wahyu Keprabon, power and wealth would follow behind. Lack of wahyu, every power and wealth would disappear by thousand causes. And historian wrote, Mataram Kingdom rose whilst Pati Empire fall down.

This legend of Mataram’s Founder believed deeply by Mas Said. He used it as a guidance of his path to find his glory. During Giyanti Paliyan Negari, the position of Mas Sahid was both warlord and son in law of Prince Mangkubumi. In negotiation, he advised Prince Mangkubumi to follow his ancestor way. Prince Mangkubumi agreed and follow this idea. He chose Jogjakarta but demanding the main heirlooms such as KIAI PLERED the legendary. At that time, Jogjakarta was transit place for copse of royal family who died somewhere and would buried in IMOGIRI or Surakarta. Compared with Surakarta/Kartosuro, Jogjakarta was far less attractive. However, the legend of Alas Mentaok inspired Father and Son in law. Perhaps, this story can also explain why Jogjakarta has more legendary heirlooms than Solo and why Surakarta palace artifact is more glorious than Jogja palace artifact.

After gaining war and getting Jogjakarta region, Prince Mangkubumi became HAMENGKU BUWONO I (HB I). Becoming HB I means becoming legitimate player. To run kingdom and to play power role at that time, the presence of wealth/money/cash resources was important. HB I felt that important and realized he was lack of those resources. Then, perhaps, he felt to follow Mas Sahid’s advises led to the wrong direction (?) The relationship of father and son in low deteriorated and ended in bitterness. HB I and his former enemy collaborated to attempt to kill Mas Sahid. Since then Mas Sahid started to realized, none can rely on his faith to other, even to beloved father in law. He started to struggle of power solely. Finally, he got what he wanted, a territory for him called Mangkunegaran and he became MANGKUNEGORO I (MN I).

The legacy of HB I (and MN I) of the importance aspect of spirit within pusakas (heirlooms) was so deep amongst Jogjakarta people. Now, it can be understood why spirit aspect of keris/tombak is quite importance for Jogja People. They expect wahyu/spirit inside pusakas (as their ancestor/kingdom founder espected). As Gonjowulung mentioned, Jogjanese/Jogja school/ Jogja genre tends to oppose to “NGLARAS” keris/tombak/pusakas. Why? Because they are afraid if by “DILARAS” keris’s spirit/wahyu/inner power will be downgraded. It is believed if keris/tombak is “fired” (reshaped or other action using fire) the inner power/wakyu/spirit will be corrected (even disappear). Yes, Alan is totally right (technical aspect point of view), by “DILARAS” the deterioration/corrotion of keris will be slower. However, amongst Jogjanese, preservation of keris as intangible heritage comes later. The first and most important is “SPIRIT INSIDE KERIS.

Okay… that is all for now. Hope you enjoy today story. Tomorrow I will bring another tale. But don’t forget…give your donation for orphanage. The small effort from you means a live for them.

Warm salam,

Usmen