Folklore of Fake Ghosts from Central Kalimantan

Cerita Rakyat Jawa Tengah Dongeng Timun Emas dan Mbok Rondo Dadapan
Cerita Rakyat Jawa Tengah Dongeng Timun Emas dan Mbok Rondo Dadapan

The Jombang Taste greets you again with an article of fake ghost folklore that develops in the life of the Dayak people. Hantuen are artificial ghosts from living humans. So, ghosts are humans who have the supernatural ability to turn themselves into imitation ghosts. This creature is greatly feared by residents of the Kahayan River watershed, such as the Dayak Ngaju and Ot Danum.

According to local belief, ghosts can remove the head from the body. Then He will look for a person who is giving birth to suck the blood of the newborn. All that was actually done against his will. This strange behavior is similar to the Leak that comes from Bali.

The legend of an imitation ghost from Kalimantan began long ago in Baras Semanyang, there lived a family who had a daughter named Tapih. But is a beautiful girl. The skin is yellowish white. Her long hair was jet black. Tapih’s parent’s job is to make baskets from rattan.

They are also good at making dike hats, which are hats with wide brims. In Central Kalimantan, this hat is specially worn when people hold a life cycle ceremony. For example, when holding a ceremony to bathe a child for the first time in the river. The magic hat is capable of giving special abilities to the wearer. Therefore, the magic hat became a struggle for many people.

The folklore of Central Kalimantan says that once, when Tapih was bathing in the river, suddenly his hat was knocked away by a strong wind and fell into the river. The hat was carried away by the river which was quite swift. Because the hat was not considered just any hat, Tapih, accompanied by her parents, walked through every village along the Rungan River to look for it.

He asked every villager he met, but they didn’t know it. Finally, Tapih and her parents arrived at Sepang Simin village. They found the hat again. The hat was picked up by a young man named Antang Taung. So this ghost story made up began to grow more and more interesting.

As a token of gratitude, Tapih’s parents rewarded the young man with gold. However, Antang Taung refused. Instead, he asked Tapih to be his wife. The story of the ghosts of the Dayak tribe states that the request was happily approved by Tapih’s parents.

Not long after, Antang Taung and Tapih were married in Baras Semanyang village. According to local custom, a newlywed couple must take turns in the house of their parents. They find it very hard to fulfill this custom, because between their two villages there is a very dense forest. To solve the problem, it was decided to build a road that would connect their two villages without going through the forest.

For labor, they used slaves or coolies. According to local residents, the road still exists today and is called Jalan Langkuas. The road construction started from Baras Semanyang. At first, their work was subject to interference by supernatural beings. Every time the workers return home, their resting huts have been broken into and their food supplies have been stolen.

Until one day they found a reason. They acted as if they had left the hut to work, but in fact they were hiding behind a bush not far from there. From their hiding place, suddenly they saw an animal Angkes, a type of hedgehog, climbing the steps of the hut. Every time they entered, the beast shook its body and miraculously turned into a handsome young man.

Seeing this, the workers immediately arrested him. Based on the folklore of the Dayak tribe in Central Kalimantan, he was successfully captured. He begged for mercy to be released. When he was released, he promised to help the workers make a way. Finally the request was granted.

Surprisingly, the young man who transformed into a beast was able to complete the construction of a fairly long road in just three days. Knowing this, Tapih and Antang Taung really admired him. They took him as an adopted child. The folklore of Central Kalimantan does not stop there because there is still something to it.

Now, with this road, the two husband and wife can go back and forth to their respective villages easily, without having to go through the jungle again. Some time later, but she became pregnant. At that time they were in Sepang Simin village. The prospective young mother craves to eat fish. So Antang Taung immediately went to the river to catch fish.

At that time, he got quite a lot of results. However, when he was about to land into the village with a dipper. He ran home. He accidentally left a tomang fish in his boat.

The next day, when he returned to the boat to collect it, he found that the fish had disappeared. Instead, there lay a very cute baby girl. He brought it home and the baby was adopted as a child.

Surprisingly, the baby girl they found grew rapidly. In a few months she was a very beautiful and handsome adult girl. The tomang fish incarnation girl then fell in love with the incarnation of an animal. And the two of them are then married. They become a happy husband and wife. Soon they gave birth to a son. Unfortunately, however, the child died shortly after birth.

How sad the two beast human beings are. And another sadness arose. A few days later, Udara, their adopted brother, the son of Tapih and Antang Taung also died. According to local custom, a person who has died must have two death ceremonies before his soul can go to Lewu Tatau, the paradise of the Ngaju Dayaks.

At the first ceremony his body was buried, and at the second ceremony the remains were burned. The second most important ceremony, because it frees a person’s spirit from the body for all eternity. This ceremony is very luxurious and is called by the name Tiwah.

When they heard that their adopted brother was about to be sent back, the husband and wife of the animal incarnation also wanted their dead child to be burned during the great ceremony. Tapih and Antang Taung opposed this intention, but they ignored it and persisted in his intention.

And something horrendous happened. Because when the bodies of human husband and wife children were dug up from their graves, it turned out that what remained were not human bones but animals and fish. The incident caused great embarrassment to the husband and wife of the origin of the beast. Finally they fled from the village of Sepang Simin.

Next they built a village in the middle of the jungle. In that village they gave birth to a large family. Their descendants are known as the Hantuen. It is said that according to the folklore of Central Kalimantan, these artificial human members left their villages and entered human villages, mingling with their inhabitants.

According to local beliefs, the original ghosts are gone. There are only offspring who have married ordinary humans. The people of Central Kalimantan believe that people who have ghost blood will have the supernatural ability to turn themselves into imitation ghosts.

During the day they become human beings, but at night they will transform themselves into bodiless ghosts whose fondness is to suck the blood of newborn children and the blood of the child’s mother. Reportedly, all of that was done against his will.

Such is the story that residents of the Kahayan River consider a legend and actually happened. To reinforce the truth of the legend they can show the path made by the young beast incarnation. The road is called Langkuas, which is located between Baras Semanyang and Sepang Simin.

Hopefully this article about ghost fairy tales from the Dayak tribe in Central Kalimantan can add to your insight. See you in the next article The Jombang Taste.

References:

Sumardiyanto, Anwar and Eka Katminingsih. 2011. Folk Story. Sidoarjo: World of Science.

Batak Folklore: The Legend of the Origin of Saringgon and Si Raja Omas

Cerita Rakyat Sulawesi Selatan: Dongeng Putri Tandampalik dari Kerajaan Luwu
Cerita Rakyat Sulawesi Selatan: Dongeng Putri Tandampalik dari Kerajaan Luwu

The Jombang Taste greets you back with the articles of Batak folklore. This time the writer shares the origins of saringgon. Once upon a time in the Batak area, the area around the province of North Sumatra, there lived a king who had six wives. Even though the king had six wives, none of his six wives had children. Therefore the king remarried his seventh wife.

Batak folklore says that about a year later his seventh wife gave birth to a son. The child was given the name The King of Omas. Since being blessed with that child, the King and his seventh wife have been very happy. On the other hand, the six wives of the King who did not have children were very jealous at the birth of the King Omas.

Therefore one night they stole the Omas King and they put it in a large pumpkin that had been emptied. Then they washed the big gourd into the river.

The next day an old woman who was fishing in the river saw the big pumpkin drifting. Interested to see it, the old woman took the pumpkin and brought it home. The old woman was very happy when she found a baby in the big pumpkin.

In all her life until her husband died, she never had children. So the King of Omas is nurtured with great affection like his own biological child. The folklore of North Sumatra states that after growing up as a young man, the King of Omas worked tapping sugar palm to extract the sap.

The sap is turned into palm wine and he sells it in a shop he has built near his house. The tuak that Si Raja Omas sells is very special, so it is famous everywhere. From various places, people came to drink tuak at the King Omas shop. The folklore of North Sumatra continues with the life of Si Raja Omas.

The origin of Saringgon

The crowd came to drink tuak at the King Omas shop after the story broke that the King of Omas had a small gong called mongmongan. When the mongmongan is sounded, his voice says like a human and says that the one who has mongmongan is named Si Raja Omas, a special tuak seller.

Meanwhile, in other Batak areas there was news that the King, the father of Si Raja Omas, had been ill for a long time. One time he got the news that in a village there was someone selling tuak which was very special. The folklore of North Sumatra states that the King ordered someone to immediately go buy it. After the king drank the tuak, his illness was immediately cured, then the king met the tuak seller.

When the King arrived at the Omas King’s shop, it happened that the Omas King sounded his mongmong to cheer up the people who were drinking tuak in his shop. As usual the mongmongan made a sound that resembled a person speaking. It read, “Look, the King has come to drink the palm wine of the Omas King.”

Hearing the mongmongan voice, the King knew that the young man who sold the tuak was his son, the King of Omas, who had disappeared when he was a child. With a very happy feeling, the King told the Omas King that he was his son. To find out whether the king’s words were true or not, the King of Omas invited the king to meet an old woman whom he considered his biological mother so far.

When they met the old woman told her about the origin of the Omas King. With the excuse of repaying the old woman’s favor, the King allowed the King of Omas to stay together, until the time when the King of Omas was crowned king to replace him. The legend of the origin of saringgon continues.

One day the old woman told the King of Omas to go to take a bath in a lake in the middle of the forest. Batak folklore states that when the King of Omas arrived near the lake, he saw seven very beautiful girls bathing. Their clothes lie on a bush that grows on the edge of the lake. Secretly, the Omas King took one of the clothes and hid it.

The seven beautiful maidens are daughters of gods who came down from heaven to bathe on earth. After taking a bath, they put on their own clothes and flew back to heaven. However, one of them, the youngest one, could not fly back to heaven. It is stated in the story of the origin of saringgon that because his clothes had been taken and hidden by the Omas King. Finally, the King Omas married the youngest daughter of the god.

Even though she had become the wife of the King Omas, the god’s daughter was looking for his clothes that the Omas King hid so he could return to heaven. A year later, their child was born. According to Si Raja Omas, because they already have children, their wives will not want to return to heaven anymore. Therefore, he was no longer always watching over his wife. Thus, his wife got more opportunities to find clothes that were hidden by the Omas King.

One day, the wife succeeded, the King of Omas found her clothes that her husband had been hiding for a long time. She immediately put the clothes on and then she hurriedly took their child who was sleeping on the swing. However, the King of Omas quickly took the child and tried to catch his wife. Deftly, his wife dodged and flew in circles over the house.

Seeing his wife doing this, the King of Omas immediately took a potion that didn’t smell good and used the potion to stain his son’s face. The King of Omas did this so that his wife would not dare to take the child. In the legendary story of the Saringgon from the Batak, it is stated that his wife really hated herbs that did not smell good.

Not long after, the wife of the King of Omas flew into the sky. However, his parents did not allow him to enter heaven because he had lived in the world for too long. Therefore, the wife of the King Omas turned into a saringgon, a roaring wind that blew heavy rain.

Since then, whenever the mothers in Simatungun hear saringgon, they immediately smear the faces of their babies or young children with an unpleasant smell. They imitated the actions of the King of Omas in order to save their child from the heavenly daughter who had transformed into saringgon.

That is the origin of saringgon which is obtained from the legend of the King of Omas. The moral message of this Batak folklore is not to keep lies in life because it can cause problems later. The mandate of this North Sumatra folklore is that we always prioritize honesty in associating with fellow humans. Hopefully the legend of this Saringgon can add to your insight.

References:

Hidayat, Kidh 2008. Folk tales throughout the archipelago. Jakarta: Indonesian literature.

Abdulwahid, et al. 2008. Codification of Folklore in Pangandaran Tourism Area, West Java. Bandung: Center for Language Development and Development of the Ministry of Education and Culture.

Lubis, Panguhan Z. 1996. Folklore from Simalungun (North Sumatra). Jakarta: Grasindo.

Rahimsyah. 2001. Collection of Folklore and National History. Surabaya: It was bright.

Reza, Marina Asril. 2008. Best Story Original Archipelago. Jakarta: Visimedia.

Optima Pictures team. 2010. Archipelago Stories Collection of Tales, Epic, Fables, Legends, Myths and History. Jakarta: TransMedia.

The Story of the Legend of Roro Jonggrang and the Origin of the Creation of Prambanan Temple

Cerita Rakyat Kalimantan Timur: Legenda Asal-usul Danau Lipan dan Putri Aji Berdarah Putih
Cerita Rakyat Kalimantan Timur: Legenda Asal-usul Danau Lipan dan Putri Aji Berdarah Putih

The Jombang Taste presents the story of the legend of Roro Jonggrang which is the background of the origins of the Prambanan temple. In ancient times there was a kingdom in the Pengging area. The king had a son named Joko Bandung. Joko Bandung is a mighty young man like his father, he also has various high powers of magic. In fact, it is said that his supernatural powers are higher than his father because Joko Bandung likes to learn from magic hermits.

In addition, in the Prambanan area there is a kingdom, the king of which is named Ratu Boko. The king had a beautiful-faced daughter named Roro Jonggrang. Ratu Boko is big and tall, so most people think of him as a descendant of a giant. Between the Pengging Kingdom and the Prambanan Kingdom there was a war. The legendary story of Roro Jonggrang states that at first the King of Pengging lost. Many Pengging soldiers died on the battlefield.

Hearing the defeat of his father’s troops, Joko Bandung was determined to catch up with his father’s troops. On his way in the middle of the forest, Joko Bandung met and fought a giant named Bandawasa. The story of the origin of Prambanan Temple states that before the death of Bandawasa, who was also highly knowledgeable, it had infiltrated the spirit of Joko Bandung and asked his name to be combined with the young man. So that the son of the King of Pengging was named Joko Bandung Bandawasa.

Joko Bandung advanced to the battlefield, for days the battle went on fiercely between him and Ratu Boko, but in the end the young man was able to defeat and kill Ratu Boko. Ratu Boko has been defeated by him. Therefore, the entire contents of Ratu Boko’s kingdom is owned by Joko Bandung.

When Joko Bandung entered the Kaputren palace he saw the beautiful Roro Jonggrang, Joko Bandung immediately fell in love and wanted to confuse him. However, Roro Jonggrang tried to avoid his wish, because Roro Jonggrang knew that his father’s killer was Joko Bandung.

Based on the story of the origin of the Prambanan temple, to reject, of course, Roro Jonggrang did not dare to be afraid of being killed by Joko Bandung. So Roro Jonggrang put forward a condition, he wanted to be married to Joko Bandung as long as the young man was willing to build a thousand temples and two wells in one night.

According to Roro Jonggrang’s opinion, it was certain that Joko Bandung would not be able to fulfill this very heavy request. Unexpectedly, Bandawasa, who was united in Joko Bandung, stated that he was able to help Joko Bandung.

Joko Bandung Bandawasa asked for help from spirits. These spirits come from the jinn and dedemites who have extraordinary powers. They worked hard after sunset, and one by one the temple requested by Roro Jonggrang approached completion.

Seeing this incident, Roro Jonggrang was surprised and also surprised. Because so many temples are almost finished. In the middle of the night when the spirits continue the task of completing the building of the temple that only remains.

Roro Jonggrang woke up the Prambanan village girls to pound rice while beating the pestle on the mortar so that they heard a boisterous voice. The rooster crowed and shouted. Hearing these voices, the spirits immediately stopped their work. He thought it was morning and the sun had risen.

Roro Jonggrang’s request could not be fulfilled due to the lack of one temple building. Bandung was angry, because of Roro Jonggrang’s trick. It was then that Bandung approached the girl he loved and said. “Roro Jonggrang! You’re just making excuses. If you don’t want to say you don’t want to, don’t try to trick me. You are stubborn as a rock!”

The words of the magic young man could not be withdrawn anymore. Instantly Roro Jonggrang turned into a large stone statue at Prambanan temple. The temple that was made by Joko Bandung even though the number has not reached a thousand is called Sewu Temple which is adjacent to the Roro Jonggrang Temple. So Prambanan Temple is also called the Roro Jonggrang temple.

The mandate of the story of the origin of the Prambanan temple has a moral message so that we always behave well towards others. If you want to convey your heart’s intent, you must say it honestly and frankly. The moral message of the legend of Roro Jonggrang is that good will result in good, while evil will end in suffering. Hopefully this Central Javanese folklore can add to your insight.

References:

Hidayat, Kidh 2008. Folk tales throughout the archipelago. Jakarta: Indonesian literature.

Rahimsyah. 2001. Collection of Folklore and National History. Surabaya: It was bright.

Reza, Marina Asril. 2008. Best Story Original Archipelago. Jakarta: Visimedia.

Optima Pictures team. 2010. Archipelago Stories Collection of Fairy Tales, Epic, Fables, Legends, Myths and History. Jakarta: TransMedia.

Soemanto, Bakdi. 2003. Folklore from Yogyakarta. Jakarta: Grasindo.

Sumardiyanto, Anwar and Eka Katminingsih. 2011. Folk Story. Sidoarjo: World of Science.