In the early 10th century AD, exactly 929 years AD, the central government in Java moved to East Java. Mpu Sindok, descendants of the Mataram Hindu kings, founded a kingdom in East Java with the central government in Watugaluh, estimated location is in Jombang area. Mpu Sindok replaced by her daughter, Sri Isyana Tunggawijaya, so the kings hereinafter referred to as Isyana Dynasty. Queen's grandson Isyana Tunggawijaya, Mahendratta, married to King Bali, Udayana, and has a son Airlangga. Airlangga descendant kings ordered the construction of this most temples in East Java, although there are also temples that have been built in earlier periods, such as the Temple Badhut in Malang.
In Dinoyo Inscription (760 AD) mentioned about the existence of which is located in the Kingdom Kanjuruhan Dinoyo, Malang, who is believed to have strong links with the construction of a Hindu temple called the Temple Badhut. Unless Temple and the Temple Songgoriti Badhut in Batu, Malang, making large-scale stone building in the newly emerging again in the reign of Airlangga, for example the construction of bathing in the Hemisphere and the Temple Mount Jalatunda Guarantee.
Temples in East Java has different characteristics to those in Central Java and Yogyakarta. In East Java was not found to be large or wide temples, such as Borobudur, Prambanan or Sewu in Central Java. The only temple that occupies a rather complex area of the ruins were in Blitar. However, other temples in East Java are generally more artistic. Place mat or foot-shaped generally higher and storied hall. To get to the main building of the temple, people must cross the storied corridors connected by stairs.
Body building temples in East Java are generally slender with a smaller rise to the top roof and top of cube-shaped roof. Use of makara in the side entrance was replaced with a statue or a carved dragon. The contrast is also seen in relief. Relief at the temples of East Java which are carved with shallow carving technique (thin) and symbolic style. Objects and characters depicted elevation depicted generally taken from traditional performance stories.
Hindu temples in East Java are generally decorated with reliefs or statues relating to the Trinity, three gods in Hinduism, or associated with Shiva, for example: Durga, Ganesh, and Agastya. Shape and decoration associated with the Hindu teachings are often presented along with figures and decoration associated with Buddhism, particularly Buddhist Tantrayana. Another unique feature of the temples in East Java is the traditional performance stories featuring reliefs.
Development time frame temples in East Java is longer than that took place in Central Java, which only ranged between 200-300 years old. wake up temples in eastern Java is still ongoing until the 15th century. The temples are built during the Majapahit Kingdom generally use basic ingredients of red brick decorated with more sketchy.Certain temple that was built at the end of the reign of the Majapahit Kingdom assessed by anthropologists reflect the "rebellion" that arise due to public distrust and dissatisfaction against the state in his time of chaos and also as a result of concerns for the emergence of a new culture. Movement characteristics are: 1) There is a mystical ceremonies, magical generally implemented in secret; 2) Showing savior figure; 3) The figures are believed to be the defender of justice; 4) The emergence of communities that isolate themselves, generally to the area- mountain areas; and 5) re Showing culture 'old' as a form of longing for a past golden age. These characteristics are found, among other things, the Temple and the Temple fellowship Cetha.
In the 13th century Majapahit Empire began to recede fallen along with the advent of Islam on Java. In those days many sacred buildings related to Hinduism and Buddhism eventually abandoned and forgotten by most of the people who embraced Islam had changed. As a result, the temple was started for all team abandoned the ground and overgrown with bushes. When later in the surrounding area developed into a residential area, the situation becomes even worse. The walls of the temple was dismantled and taken away the stone for the foundation of the house or street speakers, while the crushed red brick to be used as a red cement. A number of ornate stone carvings and statues taken by Cinder Cinder-estate to display in the courtyard factories or housing accommodation owned plantations.
Information on temples in East Java are generally sourced from the land of the Book written by mpu Prapanca (1365) and written by mpu Pararaton Sedah (1481), as well as from various inscriptions and writings in the temple in question. In the Indonesian archaeological discourse, there is two shades shades enshrinement namely Central Java (50-10 centuries AD) and mannerism, East Java (11-15 century AD), where each has a different style and characteristics. Central Java patterned temples generally have body fat, vertical dimension with the geometric center of the temple located in the middle, while the East Javanese style slender, horizontal terraces with the most sacred part lies behind.
Different premises of Central Java's temples, other than as a monument to the temple in East Java also allegedly served as a pendarmaan and pengabadian king who had died. Pendarmaan temple is a place where, among other things, to the King Wisnuwardhana Candi Jago, Candi Candi Jawi and Singasari for King Kertanegara, Temple Hayamwuruk Ngetos for King, Candi Kidal for King Anusapati, Temple Bajangratu for King Jayanegara, Temple Jalatunda to King Udayana, Baths Hemisphere for King Airlangga, Temple Rimbi to Queen Tribhuanatunggadewi, Temple Surawana for Bre Wengker, and temples Tegawangi for Bre Matahun or Rajasanegara. In the Java philosophy of the temple also functions as a place Ruwatan king who had died so sacred and can return back to being a god incarnate. This confidence is closely related to the concept of "god king" growing strong in Java, while at the same time. Ruwatan function characterized by the existence at the foot of the temple reliefs depicting legends and stories containing moral messages, such as those found at Candi Jago, Surawana, Tigawangi, and Jawi.
Temples in East Java, the number reached tens, general construction has strong links with Singasari Kingdom and Majapahit Kingdom. Not all temples contained in this web site. Still many temples, particularly the small temples that have not been covered, including: bacem, Bara, Baby, Besuki, strips, Dadi, Domasan, Pictures, Images Wetan, Gayatri, Gentong (in restoration), Indrakila, Jabung, Jimbe, Kalicilik , Kedaton Kotes, Wardrobe, Village Chief, Menakjingga, Mleri, Ngetos, Pamotan, Panggih, Pari, Patirtan Jalatunda, Sanggrahan, Selamangleng, Selareja, Sinta, Songgoriti, Sumberawan, Sumberjati, Sumberjati, Sumbernanas, Well, Lawang Watu, and Watugede.
In Dinoyo Inscription (760 AD) mentioned about the existence of which is located in the Kingdom Kanjuruhan Dinoyo, Malang, who is believed to have strong links with the construction of a Hindu temple called the Temple Badhut. Unless Temple and the Temple Songgoriti Badhut in Batu, Malang, making large-scale stone building in the newly emerging again in the reign of Airlangga, for example the construction of bathing in the Hemisphere and the Temple Mount Jalatunda Guarantee.
Temples in East Java has different characteristics to those in Central Java and Yogyakarta. In East Java was not found to be large or wide temples, such as Borobudur, Prambanan or Sewu in Central Java. The only temple that occupies a rather complex area of the ruins were in Blitar. However, other temples in East Java are generally more artistic. Place mat or foot-shaped generally higher and storied hall. To get to the main building of the temple, people must cross the storied corridors connected by stairs.
Body building temples in East Java are generally slender with a smaller rise to the top roof and top of cube-shaped roof. Use of makara in the side entrance was replaced with a statue or a carved dragon. The contrast is also seen in relief. Relief at the temples of East Java which are carved with shallow carving technique (thin) and symbolic style. Objects and characters depicted elevation depicted generally taken from traditional performance stories.
Hindu temples in East Java are generally decorated with reliefs or statues relating to the Trinity, three gods in Hinduism, or associated with Shiva, for example: Durga, Ganesh, and Agastya. Shape and decoration associated with the Hindu teachings are often presented along with figures and decoration associated with Buddhism, particularly Buddhist Tantrayana. Another unique feature of the temples in East Java is the traditional performance stories featuring reliefs.
Development time frame temples in East Java is longer than that took place in Central Java, which only ranged between 200-300 years old. wake up temples in eastern Java is still ongoing until the 15th century. The temples are built during the Majapahit Kingdom generally use basic ingredients of red brick decorated with more sketchy.Certain temple that was built at the end of the reign of the Majapahit Kingdom assessed by anthropologists reflect the "rebellion" that arise due to public distrust and dissatisfaction against the state in his time of chaos and also as a result of concerns for the emergence of a new culture. Movement characteristics are: 1) There is a mystical ceremonies, magical generally implemented in secret; 2) Showing savior figure; 3) The figures are believed to be the defender of justice; 4) The emergence of communities that isolate themselves, generally to the area- mountain areas; and 5) re Showing culture 'old' as a form of longing for a past golden age. These characteristics are found, among other things, the Temple and the Temple fellowship Cetha.
In the 13th century Majapahit Empire began to recede fallen along with the advent of Islam on Java. In those days many sacred buildings related to Hinduism and Buddhism eventually abandoned and forgotten by most of the people who embraced Islam had changed. As a result, the temple was started for all team abandoned the ground and overgrown with bushes. When later in the surrounding area developed into a residential area, the situation becomes even worse. The walls of the temple was dismantled and taken away the stone for the foundation of the house or street speakers, while the crushed red brick to be used as a red cement. A number of ornate stone carvings and statues taken by Cinder Cinder-estate to display in the courtyard factories or housing accommodation owned plantations.
Information on temples in East Java are generally sourced from the land of the Book written by mpu Prapanca (1365) and written by mpu Pararaton Sedah (1481), as well as from various inscriptions and writings in the temple in question. In the Indonesian archaeological discourse, there is two shades shades enshrinement namely Central Java (50-10 centuries AD) and mannerism, East Java (11-15 century AD), where each has a different style and characteristics. Central Java patterned temples generally have body fat, vertical dimension with the geometric center of the temple located in the middle, while the East Javanese style slender, horizontal terraces with the most sacred part lies behind.
Different premises of Central Java's temples, other than as a monument to the temple in East Java also allegedly served as a pendarmaan and pengabadian king who had died. Pendarmaan temple is a place where, among other things, to the King Wisnuwardhana Candi Jago, Candi Candi Jawi and Singasari for King Kertanegara, Temple Hayamwuruk Ngetos for King, Candi Kidal for King Anusapati, Temple Bajangratu for King Jayanegara, Temple Jalatunda to King Udayana, Baths Hemisphere for King Airlangga, Temple Rimbi to Queen Tribhuanatunggadewi, Temple Surawana for Bre Wengker, and temples Tegawangi for Bre Matahun or Rajasanegara. In the Java philosophy of the temple also functions as a place Ruwatan king who had died so sacred and can return back to being a god incarnate. This confidence is closely related to the concept of "god king" growing strong in Java, while at the same time. Ruwatan function characterized by the existence at the foot of the temple reliefs depicting legends and stories containing moral messages, such as those found at Candi Jago, Surawana, Tigawangi, and Jawi.
Temples in East Java, the number reached tens, general construction has strong links with Singasari Kingdom and Majapahit Kingdom. Not all temples contained in this web site. Still many temples, particularly the small temples that have not been covered, including: bacem, Bara, Baby, Besuki, strips, Dadi, Domasan, Pictures, Images Wetan, Gayatri, Gentong (in restoration), Indrakila, Jabung, Jimbe, Kalicilik , Kedaton Kotes, Wardrobe, Village Chief, Menakjingga, Mleri, Ngetos, Pamotan, Panggih, Pari, Patirtan Jalatunda, Sanggrahan, Selamangleng, Selareja, Sinta, Songgoriti, Sumberawan, Sumberjati, Sumberjati, Sumbernanas, Well, Lawang Watu, and Watugede.
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