At the beginning of 10th century AD, in 929, East Java was the center of Javanese sovereignty. Mpu Sindok, a descendant of Hindu Mataram kings, established a kingdom in East Java. The center of the kingdom was in Watugaluh, an area estimated to be in present day Jombang. Mpu Sindok passed on the throne to his daughter, Sri Isyana Tunggawijaya. Later, the successive kings were addressed after her, Isyana Dynasty. Mahendratta, a granddaughter of Queen Isyana Tunggawijaya, married a Balinese king, Udayana and they had a son called Airlangga. It was the offspring of Airlangga who ordered the construction of most temples in East Java. Yet, some temples, such as Badhut Temple in Malang, were built earlier.
As written on Dinoyo stone inscription (AD 760), the location of Kanjuruhan Kingdom is told to be in Dinoyo, Malang, and experts believe that the kingdom played a major role in the building of a Hindu temple known as Badhut Temple. Except for Badhut Temple and Songgoriti Temple in Batu, Malang, such a stony construction made in a massive scale was unknown until the era of Airlangga Dynasty, who built, for instance, Belahan royal bathing place and Jalatunda Temple in Mount Penanggungan. Temples in East Java show different characteristics from the ones in Central Java and Yogyakarta. Massive structures such as Borobudur, Prambanan, Sewu, or other huge temples in Central Java, are uncommon among temples in East Java. The only temple compound that lies on a relatively wide space is Panataran Temple in Blitar. On the other hand, East Javanese temples are more artistic. They stand on a higher base that forms terraced-walkways. To reach the top of the temple, one has to take flights of stairs that connect each layer of the walkway.
Temples in East Java are typically slimmer, with the roof composed of horizontal layers of diminishing size and topped with a cubical stone. It is also common at the temples that on the sides of gate frames, there are statues or sculpture of dragons instead of sculpture of Makaras. Most of them are adorned with bas-relief in symbolical style. Objects in the relief sculpture are shown half-face, and the characters depicted are mostly from Hindu epics. Tipically, they are decorated with relief sculpture or statues that represent Trimurti, the Hindu trinity of gods, or gods relating to Shiva such as Durga, Ganesha or Agastya. In most cases, Hindu-style figures and decorations are presented along with Buddhist figurines or adornment of Tantrayanistic Buddhism.
Temples in East Java were built within a longer range of time compared to the ones erected in Central Java, which only took between 200–300 years to accomplish.
The construction of temples in East Java continued even until 15th century. During Majapahit era, most temples were constructed using bricks with simple ornaments. Anthropologists believe that some temples built during the final stage of Majapahit sovereignty suggest people struggle resulting from distrust and dissatisfaction of the chaotic situation at that time. Besides, the temples were also meant to be a shield against the emergence of a new culture. The characteristics of the struggle: 1) Mystical-magical ceremonies were held secretly; 2) A savior was introduced; 3) Some central figures were believed to fight for justice; 4) Some exclusive communities emerged and isolated themselves, mostly in mountainous areas; and 5) the prior culture was revitalized as an evidence of the longing for the past golden age. Those characteristics are found in Cetha Temple and Sukuh Temple.In 13th century, the glorious era of Majapahit Empire began fade away as Islam was introduced to the Javanese.
At that time, many Hindu and Buddhist shrines were abandoned as most people converted to Islam. As a result, many temples were left unattended and buried under soil or covered with plants. Things went even worse as the area surrounding temples were made into residential place. People started to dismantle parts of temples. They used the blocks of stones from temples to build foundations or to pave streets and took the bricks and pounded them to make plaster. A number of carved stones and statues were taken by plantation supervisors who put them in plantation courts or mansions.
Most information revealing the existence of temples in East Java are stated in Negarakertagama, a book written by Mpu Prapanca (1365) and Pararaton, written by Mpu Sedah (1481). Other sources of information are stone inscriptions and inscriptions found within the temple compound. There are two styles of temples in Indonesian archeological discourse, the Central Javanese style (5th century-10th century AD) and East Javanese style (11th century-15th century AD). Each style retains its own characteristics. Central Javanese temples are typically bulkier with geometrical shapes arranged vertically, and the sanctuary is in the middle of the temple compound. Meanwhile, East Javanese temples are slimmer with steplike horizontal lines, and the sanctuary is at the back of the temple compound.
Unlike temples in Central Java which served as a monument, temples in East Java also functioned as a mausoleum for deceased kings. There are temples that were built to serve this function, e.g. Jago temple, the last resting place for King Wisnuwardhana, Jawi Temple and Singasari Temple, both were built for King Kertanegara, Ngetos Temple for King Hayamwuruk, Kidal Temple for King Anusapati, Bajangratu Temple for King Jayanegara, Jalatunda Temple for King Udayana, Belahan royal bathing place for King Airlangga, Rimbi Temple for Queen Tribhuanatunggadewi, Surawana Temple for Bre Wengker, and Tegawangi Temple for Bre Matahun alias Rajasanegara.
In Javanese philosophy, a temple is also a place where purifying rites are conducted to a departed king so that he can reincarnate into a god. The belief is based on the concept of “god-king” which was well rooted among Javanese then. A temple that once served as a purifying place is marked by relief sculpture on the base of the temple that portrays legends or epics loaded with moral messages, as evidenced at Jago, Surawana, Tigawangi, and Jawi temples. There are tens of temples in East Java, most of which were built during the time of Singasari and Majapahit kingdoms.
This website has yet to include all of them. Many temples, especially small ones, are not covered in in documentation such as: Bacem, Bara, Bayi, Besuki, Carik, Dadi, Domasan, Gambar, Gambar Wetan, Gayatri, Gentong, Indrakila, Jabung, Jimbe, Kalicilik, Kedaton, Kotes, Lemari, Lurah, Menakjingga, Mleri, Ngetos, Pamotan, Panggih, Pari, Patirtan Jalatunda, Sanggrahan, Selamangleng, Selareja, Sinta, Songgoriti, Sumberawan, Sumberjati, Sumberjati, Sumbernanas, Sumur, Watu Lawang, and Watugede temples.
As written on Dinoyo stone inscription (AD 760), the location of Kanjuruhan Kingdom is told to be in Dinoyo, Malang, and experts believe that the kingdom played a major role in the building of a Hindu temple known as Badhut Temple. Except for Badhut Temple and Songgoriti Temple in Batu, Malang, such a stony construction made in a massive scale was unknown until the era of Airlangga Dynasty, who built, for instance, Belahan royal bathing place and Jalatunda Temple in Mount Penanggungan. Temples in East Java show different characteristics from the ones in Central Java and Yogyakarta. Massive structures such as Borobudur, Prambanan, Sewu, or other huge temples in Central Java, are uncommon among temples in East Java. The only temple compound that lies on a relatively wide space is Panataran Temple in Blitar. On the other hand, East Javanese temples are more artistic. They stand on a higher base that forms terraced-walkways. To reach the top of the temple, one has to take flights of stairs that connect each layer of the walkway.
Temples in East Java are typically slimmer, with the roof composed of horizontal layers of diminishing size and topped with a cubical stone. It is also common at the temples that on the sides of gate frames, there are statues or sculpture of dragons instead of sculpture of Makaras. Most of them are adorned with bas-relief in symbolical style. Objects in the relief sculpture are shown half-face, and the characters depicted are mostly from Hindu epics. Tipically, they are decorated with relief sculpture or statues that represent Trimurti, the Hindu trinity of gods, or gods relating to Shiva such as Durga, Ganesha or Agastya. In most cases, Hindu-style figures and decorations are presented along with Buddhist figurines or adornment of Tantrayanistic Buddhism.
Temples in East Java were built within a longer range of time compared to the ones erected in Central Java, which only took between 200–300 years to accomplish.
The construction of temples in East Java continued even until 15th century. During Majapahit era, most temples were constructed using bricks with simple ornaments. Anthropologists believe that some temples built during the final stage of Majapahit sovereignty suggest people struggle resulting from distrust and dissatisfaction of the chaotic situation at that time. Besides, the temples were also meant to be a shield against the emergence of a new culture. The characteristics of the struggle: 1) Mystical-magical ceremonies were held secretly; 2) A savior was introduced; 3) Some central figures were believed to fight for justice; 4) Some exclusive communities emerged and isolated themselves, mostly in mountainous areas; and 5) the prior culture was revitalized as an evidence of the longing for the past golden age. Those characteristics are found in Cetha Temple and Sukuh Temple.In 13th century, the glorious era of Majapahit Empire began fade away as Islam was introduced to the Javanese.
At that time, many Hindu and Buddhist shrines were abandoned as most people converted to Islam. As a result, many temples were left unattended and buried under soil or covered with plants. Things went even worse as the area surrounding temples were made into residential place. People started to dismantle parts of temples. They used the blocks of stones from temples to build foundations or to pave streets and took the bricks and pounded them to make plaster. A number of carved stones and statues were taken by plantation supervisors who put them in plantation courts or mansions.
Most information revealing the existence of temples in East Java are stated in Negarakertagama, a book written by Mpu Prapanca (1365) and Pararaton, written by Mpu Sedah (1481). Other sources of information are stone inscriptions and inscriptions found within the temple compound. There are two styles of temples in Indonesian archeological discourse, the Central Javanese style (5th century-10th century AD) and East Javanese style (11th century-15th century AD). Each style retains its own characteristics. Central Javanese temples are typically bulkier with geometrical shapes arranged vertically, and the sanctuary is in the middle of the temple compound. Meanwhile, East Javanese temples are slimmer with steplike horizontal lines, and the sanctuary is at the back of the temple compound.
Unlike temples in Central Java which served as a monument, temples in East Java also functioned as a mausoleum for deceased kings. There are temples that were built to serve this function, e.g. Jago temple, the last resting place for King Wisnuwardhana, Jawi Temple and Singasari Temple, both were built for King Kertanegara, Ngetos Temple for King Hayamwuruk, Kidal Temple for King Anusapati, Bajangratu Temple for King Jayanegara, Jalatunda Temple for King Udayana, Belahan royal bathing place for King Airlangga, Rimbi Temple for Queen Tribhuanatunggadewi, Surawana Temple for Bre Wengker, and Tegawangi Temple for Bre Matahun alias Rajasanegara.
In Javanese philosophy, a temple is also a place where purifying rites are conducted to a departed king so that he can reincarnate into a god. The belief is based on the concept of “god-king” which was well rooted among Javanese then. A temple that once served as a purifying place is marked by relief sculpture on the base of the temple that portrays legends or epics loaded with moral messages, as evidenced at Jago, Surawana, Tigawangi, and Jawi temples. There are tens of temples in East Java, most of which were built during the time of Singasari and Majapahit kingdoms.
This website has yet to include all of them. Many temples, especially small ones, are not covered in in documentation such as: Bacem, Bara, Bayi, Besuki, Carik, Dadi, Domasan, Gambar, Gambar Wetan, Gayatri, Gentong, Indrakila, Jabung, Jimbe, Kalicilik, Kedaton, Kotes, Lemari, Lurah, Menakjingga, Mleri, Ngetos, Pamotan, Panggih, Pari, Patirtan Jalatunda, Sanggrahan, Selamangleng, Selareja, Sinta, Songgoriti, Sumberawan, Sumberjati, Sumberjati, Sumbernanas, Sumur, Watu Lawang, and Watugede temples.
