Serat Centhini

Serat Centhini, also spelt Serat Centini, is a traditional literary Javanese work in the form of poems or songs. It dates from the 19th century and is widely regarded as South-East Asia's version of the famed Indian sex manual, the Kama Sutra.

=Origin=

The Serat Centhini was written by three authors from the palace of the Surakarta (Solo) Sultanate - Yasadipura II, Ranggasutrasna and R. Ng. Sastradipura in 1815. It was commisioned by the Sultan, K.G.P.A.A Amengkunegara II, also known as Sinuhun Paku Buwana V. This traditional Indonesian sex manual is regarded as being more comprehensive and "challenging" than the Kama Sutra.

Serat Centhini also explained the techniques of having sex between husband and wife in accordance with Javanese culture. For example, while having sex, one has to ‘empan papan’, that means one has to be aware of the surrounding environment, not be in a rush and to take into account both partners' needs. The ways of having sex also derive from references to the hadith (message or word) from Prophet Muhammad. For example, it is suggested that one takes a bath, uses perfume and prays before having sex with one's wife or husband.


 * Warning: grammar in following section not corrected yet!

Serat Centhini (also known as Suluk Tembangraras) consists of 722 traditional Javanese songs dealing with sex and sexuality. In this literature, sexual disclosures come in many ways. For example, the chapter Centhini II (Pupuh Asmaradahana) explains the techniques about how to get quick orgasm or delay it, and how to delay ejaculation to get more longer and ‘unforgettable’ coitus.

The next chapter Chentini IV (Pupuh Balabak) explains about pratingkahing cumbana or coitus styles, and also explains about woman character and how to ‘turn them on’! For example, surya sumurup is a type of women who has pink lips, rather blue eyes, and has a curly sinom (thin hair at the top of her forehead). This kind of woman will never cheat her man and has ‘perfect harmony’ in having sex with her husband, so they will always get orgasm along with her husband’s ejaculation (‘come together!’).

This chapter also explains about the coitus position according to javaneese culture. In penetrating, a man must know his wife type. From this condition, they have various style, such as; kadya galak sawer (his pecking just like a wild snake!); lir ngaras gandane sekar (grope the smell of the flower); lir bremana ngisep sekar (honey bee sucks flower); lir lumaksana pinggire jurang (at step a side of ravine); baita layar anjog rumumbaka (sailing boat down to the sea) and many more!

In the past, javaneese also have many jalu usada (sexual medication) in order to get strength in having sex. For example; in Serat Centhini VII (Pupuh Dandhanggula), there is a formula to keep the sperm jell and fertile, and also keep the man’s penis strong and ‘long lasting’. The formula is; merica sunti (pepper), 7 cabe wungkuk (bent chili pepper), garam lanang (salt), arang kayu jati (teak wood charcoal), and ¼ of gula aren (palm sugar). All of ingredients are softened with pipisan (the ancient softener tool made from solid stone) in the middle of field yard right at noon! The softened ingredient then compacted as capsules.

This capsules (called as jamu – herb medicine) then swallowed along with spelling mantra (magic spell) at the same time. The mantra is; “Sang dewa senjata akas-akas, kurang baga luwih akase, kurang baga akukuh, ora ana patine”. What’s that mean? Oh, please just mark the last 3 words of the mantra; ora ana patine, that’s means “Never Die!”

Source : Intisari magazine, May 2005 by Al. Heru Kustara.

Centhini fiber (in Javanese: Fiber-script Centhini Jawa.png), or also called Tambanglaras or Suluk Suluk Tambangraras-Amongraga, is one of the greatest literary works in New Javanese literature. Centhini fiber collects all kinds of knowledge and Javanese culture, so as not to become extinct and remain stable over time. Centhini fibers presented in the form of song, and grouped according to the type of song writing.

Composition

According to R.M.A. Sumahatmaka, a Mangkunegaran courtiers, Fiber Centhini composed at the behest of Prince Duke Kanjeng Gusti Anom in Surakarta, a son Kanjeng Susuhunan Pakubuwana IV, which will then be enthroned as the Sunan Pakubuwana V.

Fiber Sangkala Centhini, whose full name is Suluk Tambangraras, sounds forced ji holy word, or the year 1742 or 1814 AD Java. Means still in the reign of Sunan Pakubuwana IV, or six years ahead of Sunan dinobatkannya Pakubuwana V. According to the records of the king's throne ascend, Pakubuwana IV began enthroned in 1741 (Java), while the V Pakubuwana starting reigns in 1748 (Java).

Which became a source of fiber Centhini is Jatiswara book, which bersangkala single swara teak king, which shows the numbers 1711 (in Java, then still in his day Sunan Pakubuwana III). Not known who authored the book Jatiswara. If the author is considered R.Ng. Yasadipura I, it would seem doubtful because there is a lot of difference with the book or Cemporet Rama. Objectives and actors composing

The will of Sunan Pakubuwana V, composition or Centhini Tambangraras Suluk was used to collect all sorts of physical and spiritual knowledge of the Java community at that time, which included their appreciation of the beliefs and religions. Workmanship was chaired by Prince Duke Anom, and who have a duty to help do it is three poets palace, namely:

Raden Ngabehi Ranggasutrasna Raden Ngabehi Yasadipura II (formerly named Raden Ngabehi Ranggawarsita I)   Raden Ngabehi Sastradipura

Prior to composing, the three poets palace gets specific tasks to collect the book-making materials. Ranggasutrasna charge of exploring the eastern part of Java island, Yasadipura II tasked to explore the western part of Java, as well as serving Sastradipura pilgrimage and perfecting his knowledge of Islam. Fill craftsmanship

R. Ng. Ranggasutrasna that roam the eastern part of Java island have returned first, so he was ordered to immediately start writing. Described in the preface of the will of the crown prince, bersangkala Forced ji holy word.

After completing Ranggasutrasna volume one, Yasadipura II came from Java to the west and Sastradipura (now also called Kyai Haji Muhammad Ilhar) from Mecca. Volume two to four undertaken jointly by the three poets palace. Any problems associated with the western region of Java, east Java, or the religion of Islam, done by experts respectively.

Prince Duke Anom then work yourself five to ten volumes. Cause Prince Duke Anom own six-volume work is expected because he was disappointed that the knowledge about the problem copulations less clear expression, so that knowledge of the subject is considered incomplete.

Once considered sufficient, then handed back the Prince Duke Anom workmanship last two volumes (volumes eleven and twelve) to the palace was the third poet. So finally the book Suluk Tambangraras or Centhini is completed and the overall number of songs to 725 songs. Summary of contents

Centhini fiber is based on the journey of the children of Sunan Giri after being defeated by Prince scream of Surabaya, in-law of Sultan Agung of Mataram Kingdom. The story begins after the three sons of Sunan Giri split off their land to make perkelanaan, because Giri had been destroyed by the power of Mataram. They are Jayengresmi, Jayengraga / Jayengsari, and a daughter named Ken Rancangkapti.

Jayengresmi, followed by two students named Gathak and Gathuk, doing "spiritual journey" to the nearby palace of Majapahit, Blitar, Gamprang, Lodhaya forest, Tuban, Bojonegoro, Bagor forest, Gambirlaya, Mount Padham, Dhandher village, Kasanga, Sela, Gubug Merapi, Mount Prawata, Demak, Mount Moriah, Pekalongan, Panegaran Mountain, Mount Mandhalawangi, Land Pasundan, Bogor, the former palace of Padjadjaran, Mount Salak, and then arrived in Coral. Salak mountain, seen from Bogor.

In this way, Jayengresmi experiencing "spiritual maturity", due to meet with a number of teachers, supernatural figures in the myths of ancient Java, and the number of gatekeeper sacred tombs in Java. In a meeting with the leaders, he learned about all sorts of knowledge in the realm of Javanese culture, ranging from the temple, meaning sound and prenjak crows, woodpeckers efficacy, striated fabric-making instructions, choice of sexual intercourse time, the calculation date, up to the story Sheikh Siti jenar. The wisdom of experience and improvement made later known as Seh (Sheik) Amongraga. In the journey, Shaykh Amongraga met Ken Ni Tambangraras who became his wife, and Ni Centhini aide, who also participated listen to sermon-advice.

Jayengsari and Rancangkapti accompanied students named Buras, ventured into Sidacerma, Pasuruan, Ranu Grati, Banyubiru, foot of Mount Tengger, Malang, Baung, Singhasari, Sanggariti, Overlapping, Kidhal, Pasrepan, Tasari, Mount Bromo, Ngadisari, Klakah, Kandhangan, Argopuro, Mt roar, Banyuwangi, Pekalongan, Mount perau, Dieng, right down to the foot of Mount Bisma Sokayasa in Banyumas.

In that way they both get knowledge about the customs of the land of Java, the Shari'a of the Prophet, the story of Sri Sadana, knowledge ablution, prayer, knowledge of the One God, His nature and asthma (twenty properties), Hadith Markum, calculation slametan people died, and dispositive Pandavas and Kauravas.

After going through perkelanaan that takes many years, finally the third descendant of Sunan Giri can meet again and hanging out with the family and kawulanya, though it did not last too long because Shaykh Amongraga (Jayengresmi) then continued his spiritual journey towards a higher level, that passed away from the earth. Sphere of influence

This work may be regarded as an encyclopedia of the world "in" Java community. As reflected in the early stanzas, this fiber is indeed written with ambitions as perangkum baboning pangawikan Jawi, parent knowledge of Java. These fibers include various kinds of things in the mind of the Java community, such as the question of religion, mysticism, immunity, dagger world, musical and dance, procedures for building a house, farm, horoscope (horoscope), food and beverage, customs, stories the ancient Land of Java and others.

According to Ulil Abshar Abdalla, there are veiled resistance of an elitist society (upper class) Javanese court in a party, the Islamic approach focusing on sharia as presented by the school and Walisongo. Looking at the types of knowledge learned by three sons and daughters of the Giri, clearly visible elements of Islam that "orthodox" intermingled with myths Java. Islamic teachings about the nature of God are twenty-instance, taken for granted without having to burden the pengguh to mempertentangkannya with myths Javanese cultural heritage. Both are simply juxtaposed the "syncretic" nature as between-Islamic monotheism and paganism / animism Java there is a troubling contradiction. Refusal or resistance in a tone that did not appear prominent and in no way suggest a "heroism" in defense of Javanese culture outside penetration.

Dr.. MA Badri Yatim said that the palace-Javanese Islam which is the successor of Majapahit palace facing not only political legitimacy, but also calls for cultural continuity. Without these things, the new royal palace-it will not be recognized as a central palace. Thus the concepts of revelation kedaton, His Majesty, and Panatagama continues to be its own dynamics between the syncretic tradition of the palace and the orthodox Islamic tradition.

Centhini fibers continuously quoted and studied by the Javanese, Indonesian and other foreign researchers, since the time Ranggawarsita up with modern times. Continuous popularity continued the making has undergone several publications and has several versions, including the version of the palace Mangkunegaran. Literature

Sunan Pakubuwana VII, who reigned from 1757 until 1786, is pleased to award the Suluk Tambanglaras to the Dutch government. But given only take from five to nine volumes, by adding a new foreword done by R.Ng. Ranggawarsita III. The book of receipts amulang bersangkala Tata creature, which means in 1775, and made eight volumes, entitled Fiber Centhini, which consists of 280 songs.

PN publisher Balai Pustaka in 1931 had also published a summary of the Fibre Centhini, made by RMA Sumahatmaka, based manuscript Reksapustaka Mangkunegaran palace. The summary has been dialihaksarakan and freely translated in the form of a story, the author is expected to be easily understood by the wider community. Contemporary composition

Writing back Centhini in lyrical prose performed by Elizabeth Inandiak. This form can be considered a personal interpretation because there are differences in the shape of the original book. Fiber Centhini Sunardian Wirodono change into novel trilogy in Indonesian (Centhini, 40 Night Spying Bride; Centhini, Journey Love, and Cebolang, Adventurers bitch). Reference

Sumahatmaka, RMA, Centini Summary (Suluk Tambanglaras), PN Balai Pustaka, First edition, 1981. Orphans, Dr. Badri, MA, History of Islamic Civilization, King Grafindo PT Persada, Ed. 1, ed. 12, 2001   D. Inandiak, Elisabeth, Les chants de l'île à dormir Debout, Le relie, 2002

External links

(Indonesia) Compass Online: Fiber Centhini, Islamic syncretism, and the World The Jawa, Friday, August 4, 2000, Ulil Abshar-Abdalla, Chairman Lakpesdam-NU, Jakarta. (Indonesia) Fiber Information Centhini (Indonesia) Banjarmasin Post CyberMedia: Longing To the Divine Servant, (Centhini - He That Carry his body), Thursday, January 20, 2005, laddy Lesmana and Elizabeth D Inandiak, Galang Press, ed. I, September 2005, Jakarta.

Notes calendar

The dating given in the contents of this article are mostly Javanese Saka calendar year, unless other information was given. View: Saka Calendar

=See also=


 * Hikayat Panji Semirang

=References=


 * Wikipedia article in Bahasa Indonesia entitled "Serat Centhini":.
 * Slamet Riyadi, article in Blogspot blog "IndonesiaCulture" entitled "Serat Centini, a Javaneese Traditional Sex Manual ", 15 April 2006:.