Tempo No. 29/VI March 21 - 27, 2006 Literature
The Return of Mahesa Jenar " Mahesa Jenar's blow with his supernatural Sasra Birawa power felt like a thousand mountains collapsing simultaneously." THE legend of Mahesa Jenar depicted in the Nagasasra and Sabuk Inten by S.H. Mintardja was first published daily in Yogya's Kedaulatan Rakyat in 1966. Now,the serial has been republished in a three-volume luxury edition. Mahesa Jenar, the fictional character who roamed and fought against the black circle over a pair of Nagasasra and Sabuk Inten kris, was once considered to have existed. Javanese martial art stories, like any Chinese martial arts stories, are a genre often forgotten by literature reviewers, but remain in the hearts of their readers. Tempo takes a special look at the story. "Ki Sanak, what is your name? Where do you come from? Because from our observations, you are not someone from our territory " HE is wearing a blangkon ikat lembaran, a Javanese-style headgear sewn permanently into shape. His body is muscular, tall and broad. His clothing is distinguished: a dark green lurik, a striped hand-woven cotton garment. A white jasmine is tucked behind his left ear. He wanders from village to village, one district to another. A disciple of Syeh Siti Jenar, he is anxious because his leader was executed by his fellow wali (the first preachers of Islam in Java, former governors in command of areas which converted to Islam who used the sunan title and were venerated as saints). In the beginning, the man was a distinguished Demak admiral by the name of Rangga Tohjaya. He left Demak, changed his name to Mahesa Jenar, and walked through the forests and mountains of Central Java searching for a set of kris, the Nagasasra and Sabuk Inten, which were believed to be able to preserve Demak's authority. If there was ever a fictional character with a name so well-known throughout households in Central Java, it is most probably Mahesa Jenar. Mahesa-created by the late S.H. (Singgih Soehadi) Mintardja-is a warrior in the story of Nagasasra Sabuk Inten. Perhaps critics may consider his work as "shoddy literature", but his achievements may well be incomparable to any of our 'serious' novels. Nagasasra was read by everyone from becak drivers to office workers. It touched the imaginations of the poor to a point where many people named their children after the warriors in this story. Mahesa's style of clothing was once a trend with Yogya artists, and even a soccer club like PSIS Semarang still call themselves the "Mahesa Jenar Team". S.H. Mintardja's creation was first published daily in the Kedaulatan Rakyat in 1966. It was then made into a book of 64 volumes of 80 pages each. The second copy was compressed into 32 volumes of 160 pages. In those times, it was very easy to find the Nagasasra series at newspaper stands, cigarette stalls or book kiosks in Yogya. Now, Kedaulatan Rakyat has published a luxury edition of Nagasasra Sabuk Inten. Presented in hard cover, it consists of three volumes each around 800 pages thick. Each volume costs Rp100,000. "It is a collector's edition," said Joko Budiarto, editor of Kedaulatan Rakyat daily in charge of this luxury edition. The rebirth of this martial art folktale is interesting to observe. S.H. Mintardja is the pioneer of Indonesian martial art stories. Before that, Chinese martial arts tales were already popular amongst the people, both translated versions of O.K.T (Oey Kim Tiang) and Gan Kok Liang a.k.a. Gan K.L. and original works such as those of Asmaraman Sukowati Kho Ping Hoo. But because of S.H. Mintardja's Nagasasra, Kho Ping Hoo also tried to write Javanese martial art stories. He created Badai Laut Selatan (Southern Sea Storm), Kuda Putih dari Mataram (White Horse from Mataram), and others. Then emerged the Javanese martial art storywriter generation, starting from Herman Pratikto who wrote Bende Mataram (The Gong of Mataram) to Arswendo Atmowiloto who created Senopati Pamungkas. The late S.H. Mintardja-often referred to as Pak Singgih-used to work as a government employee at the art division of the Yogyakarta Province Education and Culture Department. A neat and modest young man, he enrolled in an art course, and after finishing high school, together with Kirdjomulyo, Nasjah Jamin Widjaja, and Sumitro he established the Fantasia magazine and the movie magazine, Intermezzo. He later became an actor in the Ratma drama group, led by Kirdjomulyo. Many believe that the story of Mahesa Jenar searching for the Nagasasra Sabuk Inten kris is a metaphor for Mintardja's expulsion as a member of the PNI (Indonesian National Party) during the New Order era. Director of Ketoprak (Javanese traditional dance drama) Bondan Nusantara is amongst those adherents to this belief. Mintardja considered the New Order to be arrogant, on one occasion telling Bondan that he responded to the ongoing political situation at the time. "Mahesa Jenar is the symbol of a warrior discarded by the country but who remained unconditionally devoted. This is Pak Singgih's nationalism," said Bondan. The Nagasasra Sabuk Inten story does tell of power with a background of the Demak Bintoro conflict. The wali's trial at the Demak Court upheld Siti Jenar's execution followed by those of his disciples: Ki Kebo Kenanga or Ki Ageng Pengging. Mahesa Jenar was Ki Ageng Pengging's disciple. Ki Kebo Kenanga left a son named Mas Karebet who was raised by Nyi Ageng Tingkir. Mahesa Jenar was looking for Mas Karebet. Because ever since childhood, Sunan Kalijaga foresaw signs of Mas Karebet becoming the reigning power. Jenar was also in search of the Nagasasra and Sabuk Inten, a pair of lost Majapahit family heirlooms. As it turned out, both the kris were also being fought over by the black circle. They also believed, that if they possessed the pair of kris, they would be legally capable of establishing an opposing government to compete against the Demak Empire. The wali's conflict with Syeh Siti Jenar a.k.a. Syeh Lemah Abang would have been interesting had it been explored further. But in Nagasasra, S.H. Mintardja did not mention much about the conflicts between the wali, perhaps because Mintardja was a Catholic. "He once said that because he did not follow Islam, he did not dare write further on the wali," said Bondan Nusantara. As a Javanese Catholic, S.H. Mintardja focused more on his Javanese values. It is apparent that S.H. Mintardja disliked violence. During battles, Mahesa Jenar rarely killed except under life-threatening circumstances. As evil as the villains were, they were never slaughtered. The 'bad circle' characters that remained evil all their lives, were depicted on their deathbeds, dying with remorse. One of those was Sima Rodra, a villain from Tidar Mountain, or Lowo Ijo, the reigning villain of the Mentaok forest; both of them scoundrels throughout the serial, but who died with sincere repentance. "S.H. Mintardja read many legends and numerous documents," said Gajah Mada University historian, Prof Joko Suryo. According to him, many names in the Nagasasra such as Ki Ageng Pengging, Kebo Kanigara, Joko Tingkir are real historical figures. Various locations used in the Nagasasra setting were factual locations such as the Merbabu slopes, Rawa Pening, the Slamet Mountain, the Tidar Mountain, and Nusakambangan. S.H. Mintardja was known by his relatives to always study the locations himself with a map before writing a story. When studying the location between Merapi and Merbabu, he walked the distance from Selo, a village at Merapi's slopes. As for the Nagasasra and Sabuk Inten kris, Javanese kris enthusiasts also consider the two to be powerful. "The Nagasasra and Sabuk Inten kris really exist," said Sugeng Wiyono, a kris expert from Yogya. The Nagasasra kris is purpleish in color, he said, and was created during the Majapahit Empire by Mpu Supa Madrengki. The kris had 13 curves, symbolizing the soul's awakening. The Sabuk Inten kris was crafted by Mpu Domas, also from the Majapahit Empire, had 11 curves and was cream in color. This kris symbolized compassion. Currently these kris are kept in the Solo Royal Palace and in 1974, according to the Kris Encyclopedia by Bambang Harsrinuksmo, were given new sheaths of aromatic sandalwood. Many replicas of these kris were circulating until recently, said Sugeng, and are owned by individual collectors or high-ranking officials. On sale the replicas can fetch between Rp200,000 and Rp4 billion. These two kris became even more popular when S.H. Mintardja created the Nagasasra story. Some of the wide variety of supernatural powers possessed by the warriors in the Nagasasra were also sourced from popular Javanese theosophical science, including the Sastra Birawa possessed by Mahesa Jenar, the Lebur Seketi possessed by Gajah Sora, Ki Ageng Sora Dipayana's son, and the Lembu Sekilan mastered by Joko Tingkir. Sastra Birawa and Lebur Seketi were quite equally matched. When Jenar blasted his Sasra Birawa powers at Gajah Sora, his hands seemed to be held back by a thick layer of steel, capable of striking back. The Lembu Sekilan power, possessed by Jaka Tingkir, has a highly unusual ability that prevents attacks from hitting Joko Tingkir's body. According to his wife, Suhartini, Mintardja himself once learned Javanese martial art lessons such as Perisai Sakti, but did not delve deeply into it. "Bapak just learned for the sole purpose of exercise," she said. But apparently S.H. Mintardja knew Javanese theosophical science well. "I think Pak Singgih's Javanese theosophical and intellectual capacity was quite high," said Prof Djoko Prayitno, head and Javanese martial art fighter of the Persatuan Hati club. According to Prof Djoko Prayitno, this Javanese martial art includes fundamental gestures more similar to dancing than brute force. Javanese martial art consists of the wiraga (body cultivation), wirama (rhythm of life cultivation) and wirasa (sense cultivation) philosophy. What S.H. Mintardja offered in the Nagasasra contained many of these philosophies. One example is when Mahesa Jenar was taught in the Karang Tumaritis cave by Ki Kebo Kanigara to perfect his skill, the Sasra Birawa. "The ngrogoh sukma (soul reaching) technique experienced by Mahesa Jenar at that time, is normally practiced in Javanese theosophical processions," said Prof Joko Prayitno. But because the aim was more in cultivating the senses, he saw that the martial art techniques performed by S.H. Mintardja's warriors lacked much in details compared to the Chinese martial arts stories as translated by OKT or Gan K.L. "When S.H. Mintardja described a fight, for example when a warrior performed a certain kick, the kick techniques or methods used in steering clear from an attack were not explained in details. He would just describe the body as sliding, moving back a step, body lowered " It must be admitted that the ability and sensitivity of S.H. Mintardja in blending his fictional characters with history, accurate locations and existing myths in the society, is what made his work capable of being thrust deeply in the minds of the people in villages of Central Java. This is especially true of the 1980s, when radio plays were filled with ketoprak depicting Mahesa Jenar's character. "When Pasingsingan emerged, it felt eerie," said Nyoman Agung, a reporter and fan of the Nagasasra, recalling his childhood memories of listening to the radio plays. Pasingsingan is one of the members of the mysterious black circle who possessed several white- circle supernatural powers. He always wore a coat and a mask. Almost all of the leading ketoprak groups in Yogya in the past, such as Dahono Mataram, Suryo Mataram and Wargo Mulyo, performed the Mahesa Jenar play. "I remember it well, at that time it was not only the ketoprak groups from Yogya, but also groups from Central and East Java that performed the Mahesa Jenar play," said Bondan Nusantara. Every Thursday night, for example, Siswo Budoyo from Tulungagung performed the play, while Ketoprak Darmo Mudo from Semarang performed it every Wednesday night. According to Bondan, ketoprak theaters traveled from one city to another, from one subdistrict to another. Plays performed included Dedah Prambanan (Uncovering Prambanan), Nyabrang Alas Tambak Boyo (Crossing the Crocodile Farm Forest), and Saresehan Rawa Pening (Rawa Pening Symposium). Each was taken from the Mahesa Jenar episodes, but divided up. According to Andang Suprihadi Purwanto, S.H. Mintardja's eldest son, when his father was still alive many parents-to-be came to see Singgih and asked his permission to name their child after a character from the stories. Some people also asked permission to name their martial art club Pandan Alas, after Ki Ageng Pandan Alas, the singing elderly warrior from the Nagasasra. Hasmi, the creator of the Gundala Putra Petir (Gundala Son of Lightning) character, admits that his inspiration for Gundala came from reading Nagasasra. In Nagasasra, S.H. Mintardja writes about Ki Ageng Selo and the gundala serpent. According to the Javanese legend, Ki Ageng Selo was capable of capturing lightning. Ki Ageng was Mahesa Jenar's friend. Lightning, in the story, was god's weapon in the form of a gundala serpent. Batara Wisnu owned a gundala seta serpent and Batara Kala owned a gundala wereng serpent capable of making fireworks in the air. Interestingly, after reading Nagasasra many people started searching for tombs of the characters in the story. Andang Suprihadi Purwanto told of one day when a stranger visited his home. This person informed S.H. Mintardja that apparently Mahesa Jenar and Pasingsingan Sepuh's tombs really exist; Mahesa's in Demak and Pasingsingan Sepuh's near the Telomoyo Mountain. S.H. Mintardja simply smiled and told his guest that it was impossible since Mahesa Jenar is mere fiction, his own creation. Andang, a Javanese mysticism follower, once did search for Kebo Kenanga and Kebo Kanigoro's graves. He found them in the Pengging territory. The two graves were surrounded by a fort. There was a small tomb located outside the fort, with no name. When he inquired with the cemetery caretaker, he was informed that it was Endang Widuri's tomb, a female warrior in Nagasasra. Arriving home, Andang enthusiastically told his father about it. "It's impossible. Widuri is fiction, my genuine conception," Singgih told his son. Nagasasra is not the longest continuing story created by S.H. Mintardja. In fact, the longest martial art story ever written by S.H. Mintardja was Api di Bukit Menoreh (Fire in the Menoreh Hills). This story was first published in Kedaulatan Rakyat in 1968, after the publication of Nagasasra had ended. When transferred into book form, Api di Bukit Menoreh consisted of 496 volumes. During the creation of Api di Bukit Menoreh, he also wrote another story in the Suluh Marhain daily: Pelangi di Langit Singasari (Rainbow in the Singasari Sky). By the time of the author's death, the Api di Bukit Menoreh story had not been completed. The difficult thing to imagine is how S.H. Mintardja retained the energy to continuously submit his transcripts sometimes in two different newspapers (usually three pages of type-written text for each newspaper) every day. According to Joko Budiarto, editor of Kedaulatan Rakyat, whenever S.H. Mintardja was incapable of sending a transcript, the editorial team would be bombarded with telephone inquiries as to why the serial failed to appear. S.H. Mintardja conceived his work from his humble home in Gedong Kiwo MJ/801, near Pojok Beteng Kulon, Yogyakarta. According to his wife, Ibu Suhartini, she used to prepare a special room for her husband to write on the second floor, but it turned out that Mintardja's favorite room was the dining room. "When it was quiet, bapak became unproductive. When writing, he had to be in a place where he could interact with others," Suhartini remembered. Another habit of the author's was that each time he finished writing a transcript, especially a radio play, S.H. Mintardja would ask his wife to read the transcript first before submitting it to the director. "If it was not approved by mother, father would not submit it," said Andang. Ibu Suhartini once worked as an actor for radio plays. According to his family, S.H. Mintardja was never in short supply of stories. His strong knowledge of history meant he never ran out of ideas. Maria Kadarsih, a radio play manager and S.H. Mintardja's friend, witnessed how at work S.H. Mintardja would always prepare several typewriters at once. "So when he got tired or faced a mental block with one of his stories, he would then switch to another typewriter and write another story," said Maria Kadarsih. To simplify Mintardja's work, a publisher once intended to purchase a computer for Mintardja, which at the time was still very expensive, but Mintardja turned down the offer because he preferred to hear the clicking noise of the typewriter at night. Towards the end of his life, S.H. Mintardja wrote a number of ketoprak plays. One of S.H. Mintardja's works admired by Sultan Hamengku Buwono X is a ketoprak transcript titled Sumunaring Suryo ing Gagat Raino (The Sun's Ray of Light in the Universe), which was performed in November 1996 at the Yogyakarta Palace. The story involved the takeover of the Pajang Kingdom by the Mataram Kingdom. Like Nagasasra, which ended with Joko Tingkir replacing Sultan Trenggana, moving the administrative center from Demak to Pajang, this story carried a soft political message on succession. That period of time saw the people's demand for Suharto to step down. S.H. Mintardja died on January 18, 1999 at the age of 66 at the Bethesda Hospital due to a heart failure. When he died, his Mendung di Atas Cakrawala (Cloud above the Horizon) script was continued to be published daily until the 848th episode in the Bernas newspaper in Yogya. Mintjarda's death, however, did not mean the end of Mahesa Jenar. Last year, at the 2005 Yogya Art Festival supported by Yogyakarta's deputy governor, senior and junior ketoprak players from 14 districts in Yogyakarta joined together in performing a Mahesa Jenar play. The first scene of the colossal ketoprak was initiated by Mahesa Jenar's vow: "Aku ora bali ing Kraton Demak Bintoro kalamun durung bisa nggawa kris Nagasasra-Sabuk Inten " "I will not return to Demak Palace before obtaining the Nagasasra and Sabuk Inten kris." -- Seno Joko Suyono and L.N. Idayanie "Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?" --T.S. Elliot (1888-1965) Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/referensi_maya/ <*> To unsubscribe from this group, send an email to: [EMAIL PROTECTED] <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/