New Book With Dr. Sri Marmoah

FOLKLORE
(A Collection of Stories from Various Regional Cultures

in Indonesia)
Dr. Sri Marmoah, M.Pd., dkk
Faculty of Teacher Training and Education

Universitas Sebelas Maret
2022
FOLKLORE: A collection of stories in Indonesia Page ii

Writers :
Dr. Sri Marmoah M.Pd. Muhammad Hash Hashol H

Mifta Nur Aini D Murni Evi Pratama
Mutiara Sari Dewi Nabilla Rianita
Nadya Novitasari Medy Hanida
Mardhiya Ningrum Miftah Fariza N
Nando Ryan S M. Miftahudin Afif
Nida Aulia N Latif Auliya
Mahdum Wiraman Linda Nur Aini
Maria Wahyuningtyas Milenia Suci Rachmawati
Muhammad Sholihul Huda Palupi Anggraeni
Monica Rini Widiastuti Petrus Jati Rinto Nugroho
Nanda Cossin Nawa Salsabiela Nisa Bastrian
Niken Dwi Juliyanti Nur Noppitasari
Margaretha Intan P. Novania Dyta P
Meireza Putri Ardiyanti Pinkan Dwi P
Muhammad Hanun Hanifah Niken Shelma F
Lina Wahyu S. Nur Anisah Ristiana
Mifta Nurjannah Winda
Naeliyatun ‘Azizah Niken Shelma F
Lathifa Hasta Maullana W Nur Anisah Ristiana
Nafida Salsabilla Ayu Anindia Hizraini, M.Pd.
Nanda Dhiemas Dwi M Stefi Yolanda, M.Pd.
Joko Triyanto, M.Pd.
Editor :
Ayu Anindia Hizraini, M.Pd.
Layout :
Stefi Yolanda, M.Pd.
Cover :
Joko Triyanto, M.Pd.
Publisher :
Faculty of Teacher Training and Education, Universitas Sebelas Maret
FOLKLORE: A collection of stories in Indonesia Page iii

PREFACE
People's appreciation of the life of folk tales in the area has

decreased. Folklore has been displaced by the development of science and
technology that carries modern stories. Children are more engrossed in
watching television, movies, tiktok, social media and other modern
technology than listening and appreciating folk stories in their area. This
will grow a foreign sense of the local cultural wealth it has, even though if
studied in depth, in the folk stories in the area where they live, one can
find the philosophy of life, local wisdom, positive values that are in
accordance with the background. their life and very useful in their life. This
folklore (a collection of stories from various regional cultures in Indonesia)
has the essence of many folklore legends from various regions in Indonesia
and is presented with many illustrations to make it easier for readers to
know more about the existing stories. This is intended so that readers
know, not easily forget and appreciate folklore. The book of folklore (a
collection of stories from various regional cultures in Indonesia) was
written by students from the Universitas Sebelas Maret (UNS). This story
book is a manifestation of the results of lecture meetings in the classroom
managed by lecturer Dr. Sri Marmoah, M.Pd. from Universitas Sebelas
Maret (UNS) and assisted by Ayu Anindia Hizraini, M.Pd. This requires
that folklore works need to be developed, passed down from generation to
generation, polished, enriched, and interesting. Hopefully this joint book
will be useful for writers and readers.
Writer
FOLKLORE: A collection of stories in Indonesia Page iv

CONTENTS
PREFACE............................................................................................................................... iv
CONTENTS............................................................................................................................. v
THE ORIGINS OF THE COLOMADU SUGAR FACTORY THE COLOMADU....................1
THE STORY OF WURUNG MOUNT KEBUMEN.................................................................7
THE HISTORY OF WONOGIRI DISTRICT.........................................................................13
THE LEGEND OF TALAGA WARNA..................................................................................26
THE ORIGIN OF MAGELANG CITY..................................................................................30
THE ORIGIN OF THE STORY OF THE KARANG BOLONG REGION IN KEBUMEN...36
THE LEGEND OF MOUNT BROMO...................................................................................41
THE ORIGINS OF THE CITY OF SURAKARTA.................................................................46
THE ORIGIN OF SURABAYA.............................................................................................54
THE ORIGIN OF KARANGANYAR CITY...........................................................................58
THE STORY OF THE TOMB IN THE MIDDLE OF THE SUKOHARJO MULUR

RESERVOIR......................................................................................................................... 67
THE LEGEND OF KEMUKUS MOUNTAIN.......................................................................74
THE ORIGIN OF THE NAME BOYOLALI..........................................................................78
THE ORIGIN OF BATURRADEN FOLKLORE OF THE BANYUMAS REGION...............84
THE LEGEND OF TANGKUBAN PERAHU.......................................................................90
THE LEGEND OF BATURADEN........................................................................................94
THE LEGEND OF CRYING STONE....................................................................................97
THE LEGEND OF THE ORIGIN OF PULO KEMARO.....................................................100
THE LEGEND OF N'DAUNG SNAKE...............................................................................104
THE STORY OF PANYALAHAN VILLAGE (THE FAITHFUL TIGER)............................107
THE LEGEND OF BANYUWANGI.....................................................................................111
FOLKLORE: A collection of stories in Indonesia Page v

THE ORIGINS OF THE COLOMADU SUGAR FACTORY
THE COLOMADU
Penulis:
-Mifta Nur Aini D
-Mutiara Sari Dewi
-Nadya Novitasari
Sugar Factory was built by KGPAA Mangkunegara IV, the Javanese

king of Praja Mangkunegaran who lived in the period 1853-1881. He is
considered one of the richest natives of the Dutch East Indies era. Before
Mangkunegara IV came to power, the land owned by Praja
Mengkunegaran was mostly leased to European businessmen to be used as
plantations. Because he was seen as not providing much benefit, he took
the initiative to use the land to plant sugar cane and build his own sugar
factory.
FOLKLORE: A collection of stories in Indonesia Page 1

In the 19th century, sugar was becoming a commodity that was on
the rise. The richest entrepreneurs in the Dutch East Indies were those
who controlled sugar factories and sugar cane plantations. Between 1859-
1860, Mangkunera IV decided not to extend the land lease contract with
Western private entrepreneurs. This step was initiated by seeking the
approval of the Dutch Resident in Surakarta. Mangkunegara IV's proposal
to establish a sugar factory was approved. The factory was built by a
German named R.Kampf. The location is in the village of Krambilan,
Malang Jiwan district, which is to the north of Kartasura. This location was
chosen because the land and water areas were considered sufficient. When
the factory was established, R.Kampf became the administrator who
managed and led the factory.
The cost of building the factory is taken from the results of the
Mangkunegaran plantation. Little by little, logistics and tools for sugar
production were also brought in. In the 1860s, the sugarcane plantation
industry became a promising business because at that time sugar became a
product that was needed by the domestic and foreign markets. As one of

the staple foods, sugar is needed by several parties. By building a factory,
Mangkunegara IV hopes to meet the needs of the Mangkunegaran Praja.
The Colomadu Sugar Factory was built by KGPAA Mangkunagoro

IV (1853-1881) on Sunday, December 8, 1861 in Malangjiwan Village. His
determination to build a sugar cane plantation industry included sugar
being an export that was currently on the rise in the international market
and sugarcane was also used to being grown on Mangkunegaran lands. At
that time the construction cost of Colomadu reached f400,000, one of the
sources of which came from profits from the coffee plantation owned by
Praja Mangkunegaran. The machines in this area are made in Germany. In
ancient times this machine has become a very modern machine in its era.
Because, the splendor of the machines is what makes the management
continue to maintain these machines. Mangkunagoro IV gave the name
Colomadu Sugar Factory which means mountain of honey. The name
implies the hope that the presence of a sugar factory will become a store of
wealth in the form of granulated sugar that resembles a mountain.

The first harvest in 1863 from 135 shoulders of rice fields planted
with sugar cane yielded 6,000 piculs of sugar. A production figure that was
fantastic for the size at that time because it was able to match the average
sugar production per pikul in Java. Besides being consumed by
themselves, sugar is sold to the Netherlands, Singapore and Bandaneira.
The profits from the sale of the Colomadu Sugar Factory were used by
Mangkunagoro IV to pay employees, renovate Puro Mangkunegaran, build
public schools, build irrigation facilities and roads.
The Colomadu Sugar Factory, which originally experienced its

glory, was managed by Mangkunegaran for the benefit of the
Mangkunegaran family and people. It had to be nationalized into the
hands of the Government of the Republic of Indonesia in 1946. The use of
the word nationalization of Mangkunegaran assets is not appropriate
because the meaning of nationalization is to make foreign property into
state property. Whereas Mangkunegaran is not a foreign nation but one of
the kingdoms that helped support the establishment of the Republic of
Indonesia.

Based on Government Decree No. 16 of 1946 dated July 15, 1946,
was a suspension of the Swapraja Government. The assets in the form of
rights to land and buildings are still the legal property of the
Mangkunegaran or his heirs.
Under the pretext of nationalization, the Colomadu Mangkunegaran

Sugar Factory which was established and built by Mangkunagoro IV is
controlled and becomes the property of the Government of the Republic of
Indonesia and its management is handed over to the Plantation Company
of the Republic of Indonesia (PPRI). In 1981 the Colomadu Sugar Factory
was managed by the National Plantation Company (PNP). Starting in
1996, the Colomadu Sugar Factory was included in the management area
of PTPN IX. Until finally the Colomadu Sugar Factory was closed by PTPN
IX on May 1, 1998 due to the difficulty of raw materials.
After being unused for a long time, surprisingly, on April 4 2017, the
government through the Minister of SOEs Rini Soemarno laid the first
stone for the revitalization of the Colomadu Sugar Factory. The plan, the
former sugar factory building will be used as a cultural center in Central

Java. Without permission as an ethical form of respect for the Javanese to
the owner of the house, suddenly the unilateral development made KGPAA
Mangkunagoro IX run out of patience. The Mangkunegaran Asset Return
Team (TIM PAM) asked for the revitalization of the Colomadu Sugar
Factory to be stopped. The Mangkunegaran party stated that the
Colomadu Sugar Factory was owned by Mangkunegaran with evidence of
ownership including: ownership history documents, management
administration records, and maps of the Mangkunegaran Domain (DMN).
In addition, the Mangkunegaran parties, both KGPAA Mangkunagoro VIII
and KGPAA Mangkunagoro IX, have never issued a palilah (permit) to
release the Colomadu Sugar Factory. Because palilah is the basis for the
National Land Agency (BPN) to issue certificates.

THE STORY OF WURUNG MOUNT KEBUMEN
Penulis:
- Mardhiya Ningrum
- Nando Ryan S
- Nida Aulia N
Mount Wurung is a mountain located in Kebumen Regency,

Central Java, Indonesia. The shape of this mountain is quite unique,
because its height is only around 80 meters and does not have the highest
peak. The local people named it “Mount Wurung” because they considered
the mountain to be unfinished or unfinished. The word wurung in
Javanese means unfinished or canceled. Geologically, Mount Wurung is
formed from intrusive rock, rock material that was previously in the form
of molten, incandescent, and hot material from magma in the bowels of
the earth that was about to break through the surface, but was frozen

before it emerged to the surface. While colored rocks similar to rice are
called diabase stones.
According to local people, this mountain was made by the gods

from heaven. Once upon a time, in an area (which is now included in the
district of Karangsambung), there was a small village whose territory
consisted of a stretch of flat land. Not a single mound or hill could be seen
in the vicinity. One quiet night, village elders were seen praying to the gods
in Heaven. With great solemnity, they begged for a mountain to be built
near where they lived. Apparently, their prayers were answered by the
gods. The construction of the mountain will begin the next day and will be
done overnight. But with a condition, no citizen may see when the
mountain was made.
The village elders agreed to this requirement. The next morning,

they gathered the residents to convey the good news and the requirements.

“O all my people! We urge all of you that when the day comes to an end, go
into your respective homes and no one may leave the house until the sun
rises tomorrow morning!” said a village elder.
"Sorry Mister! What disaster will hit our village? Why are we not
allowed to leave the house?” asked a resident in confusion.
"Know, everyone that the gods will build a mountain for us and no
one can see when they are working," explained another village elder.
After hearing that explanation, then the residents understood why

they were forbidden to leave the house. When the day was approaching
dusk, the atmosphere of the village began to be quiet. All residents have
entered the house and locked the door tightly. Not long after, the gods
descended from heaven to start working on building a mountain in the
upstream area of the village. First they built strong pillars.

After half a night's work, the gods had finished building the
pillars. They then covered the pillars with soil to form a mountain. The
gods worked according to their respective duties without speaking a word.
They continued to work late into the night tirelessly.
When the day came to a close, the construction of the mountain

was almost complete, it was only a matter of finishing the hoarding that
was left a little more. When the gods were still busy working, suddenly
from the direction of the village a girl walked towards the lukulo (river)
which was around the place where the mountain was made. Apparently,
the girl was not aware of the announcement about the ban on going out
that night. Because, when the announcement was made by one of the
village elders, he was not present and no one in the community told him
about it.
The girl came to the river because she wanted to wash rice to cook.
He walked without paying attention to his surroundings because it was still

dark. When she was about to go down to the river, the girl was surprised
because suddenly in front of her there was a hill.
“Huh, why is there suddenly a hill in this place? Whereas, the

previous days this place was still flat? Oh my God, am I dreaming?”
muttered the girl as if not believing what she saw.
However, as soon as she saw several scary creatures moving quickly while
lifting large rocks without a word, the girl immediately ran away from the
river in fear.
“Please… Please… Help me!” he shouted loudly.
The girl continued to run without caring about her condition

anymore so the rice she was about to wash was thrown away. No doubt,
the rice was scattered around the hill. That said, the rice is transformed
into rocks that look similar to rice. The gods who heard the sound of the

girl's scream became startled. They also realized that their work had been
witnessed by humans.
“The villagers have violated our agreement. Let's leave this place!”
cried one god to the other.
Finally, the gods stopped their work. They left the place and rushed
back to Heaven. In fact, the construction of the mountain was not finished.
Finally, the making of the mountain was canceled

THE HISTORY OF WONOGIRI DISTRICT
Penulis :
- Mahdum Wiraman
- Maria Wahyuningtyas
- Muhammad Sholihul Huda
The history of the Wonogiri Regency cannot be separated from the

life journey and struggle of Raden Mas Said or known as the Prince of
Sambernyawa. The origin of the word Wonogiri itself comes from the
Javanese wana (pad/forest/rice field) and giri (mountain/mountain). This
name is very apt to describe the condition of the Wonogiri Regency area
which is indeed mostly in the form of rice fields, forests and mountains.
The government in Wonogiri Regency was originally a base area of

Raden Mas Said's struggle against Dutch colonialism. Raden Mas Said was
born in Kartasura on Sunday Legi, the 4th of Ruwah 1650 years Jimakir,

Windu Adi Wuku Wariagung, or coincided with the date of AD 8 April
1725. Raden Mas Said is the son of Kanjeng Pangeran Aryo Mangkunegoro
and Raden Ayu Wulan who died in childbirth .
Entering the age of two, Raden Mas Said had to lose his father
because he was exiled by the Dutch to Tanah Kaap (Ceylon) or Sri Lanka.
This was because of the vile act of slander from Kanjeng Ratu and Patih
Danurejo. As a result, Raden Mas Said experienced a childhood that was
far from being a royal nobleman. Raden Mas Said spent his childhood with
the children of the other courtiers, so he understands very well how the life
of the poor people is. The wisdom behind it is what forges Raden Mas Said
to be a person who has a caring nature for others and high togetherness
because of his closeness to the courtiers who are ordinary people.
At one time an incident occurred that made Raden Mas Said

restless, because in the Palace there was an injustice carried out by the
King (Paku Buwono II) who placed Raden Mas Said only as Gandhek
Anom (Manteri Anom) or equal to Abdi Dalem Manteri. Whereas
according to the degree and position, Raden Mas Said should be the Prince
of Sentana.
Seeing this, Raden Mas Said wanted to complain about injustice to

the King, but when he was at the Palace, Patih Kartasura responded coldly.
And without saying anything the Patih gave a bag of gold to Raden Mas
Said. This behavior of the Patih made Raden Mas Said embarrassed and
very angry, because he wanted to demand justice not to beg.

Raden Mas Said with his uncle Ki Wiradiwangsa and Raden
Sutawijaya who suffered the same fate, held negotiations to discuss the
injustices that had befallen them. Finally, Raden Mas Said decided to leave
the palace and held a resistance against the King.
Raden Mas Said and his followers began to wander in search of a

safe area to regroup. Raden Mas Said and his followers arrived in an area
and began holding meetings to regroup and establish a government even
though it was still very simple. The incident occurred on Wednesday
Kliwon, the 3rd of Rabiulawal (Mulud) in the year Jumakir windu
Sengoro, with the candra sengkala Angrasa Retu Ngoyag Jagad or the year
1666 in the Javanese calendar. And in the calculation of the Gregorian
calendar, it coincides with Kliwon Wednesday, May 19, 1741 AD.
The area that Raden Mas Said was targeting at that time was Dusun
Nglaroh (Selogiri Sub-district), and there Raden Mas Said used a stone to

formulate a strategy against injustice. This stone was later known as Watu
Gilang which was the place where Raden Mas Said's struggle began against
injustice and all forms of colonialism. Together with his loyal followers, a
core force was formed which later developed into capable war officers
called Punggowo Baku Kandoso Joyo. The support from the Nglaroh
people to Raden Mas Said's struggle is also very high, with Kyai
Wiradiwangsa being appointed as Patih. From there the beginning of a
form government that later became the forerunner of Wonogiri Regency.
In controlling his struggle, Raden Mas Said issued a motto that has
become a life and death vow known as the oath "Kawulo Gusti" or
"Pamoring Kawulo Gusti" as a binder of the inner rope between the leader
and his people, melted in word and deed, advanced in a harmonious march
like a large family that is difficult to be separated by the enemy. The pledge
reads "Tiji tibeh, Mati Siji Mati Kabeh, Mukti Siji Mukti Kabeh". This is the
concept of togetherness between the leader and the people being led as
well as among the people.

Raden Mas Said also created a government management concept known as
Tri Darma, namely:
1. Mulat Sarira Hangrasa Wani, which means daring to die in battle

because in battle there are only two choices of life or death. Dare to
act in the face of trials and challenges even though in reality it is
difficult to implement. On the other hand, when receiving gifts in
the form of property or other gifts, they must be received in a
natural way. Hangrasa Wani, willing to share happiness with others.
2. Rumangsa Melu Handarbeni, which means that he feels he belongs
to his area, is embedded in the deepest heart, so that in the end it
will give rise to a feeling of being willing to fight and work for his
area. Caring for and preserving the wealth contained therein.
3. Melu Hangrungkebi is obligatory, meaning that with a sense of
belonging, there is an awareness to fight until the last drop of blood
for his homeland.
Raden Mas Said's persistence in fighting his enemies is unquestionable,

even with only a few soldiers, he will not be afraid to fight the enemy.
Raden Mas Said is a capable warlord, it is proven that during his life he has
fought no less than 250 battles without suffering significant defeats. This is
where Raden Mas Said got the nickname "Prince of Sambernyawa"
because he is considered the spreader of death (snatchers of life) for his
enemies in every battle.
Because of Raden Mas Said's tenacity and toughness in fighting and

guerrilla tactics, the area of his struggle extended to include Ponorogo,
Madiun and Rembang and even to the Yogyakarta area. In the end, on the
persuasion of Sunan Paku Buwono III, Raden Mas Said was willing to be
invited to the negotiating table to end the battle.
In the negotiations involving Sunan Paku Buwono III, Sultan

Hamengkubuwono I and the Dutch Company, it was agreed that Raden

Mas Said would gain territory and be appointed as Duke of Miji or
independently with the title Kanjeng Gusti Pangeran Adipati Arya
(KGPAA) Mangkunegoro I. Determination of the territory of Raden Mas
Said occurred on March 17, 1757 through an agreement in the Salatiga
area. His position as Duke of Miji is parallel to the position of Sunan Paku
Buwono III and Sultan Hamengkubuwono I with areas of authority
covering the Keduwang area (eastern Wonogiri area), Honggobayan
(northeast area of Wonogiri City to the border of Jatipurno and Jumapolo,
Karanganyar Regency), Sembuyan (area around Wuryantoro and
Baturetno), Matesih, and Gunung Kidul.
KGPAA Mangkunegoro I divided the Wonogiri Regency into 5 (five)

regions, each of which has its own characteristics or characteristics that
are used as methods in developing leadership strategies, namely:
1. Nglaroh area (northern part of Wonogiri, now included in Selogiri

sub-district). The nature of the people of this area is Bandol
Ngrompol which means strong in terms of spiritual and physical,
has the nature of grouping or gathering. These characteristics are
very positive in relation to fostering unity and integrity. The people
in the Nglaroh area are also brave, like to fight, make a fuss, but if
they can take advantage of the potential of the Nglaroh people, they
can become a strong basic force for the struggle.
2. The Sembuyan area (the southern part of Wonogiri is now
Baturetno and Wuryantoro), has a character as the Curse of the
Kendho Necklace which means being obedient, easily ordered by
leaders or having a paternalistic nature.
3. Wiroko area (the area along the Wiroko River or the southeastern
part of Wonogiri Regency is now included in the Tirtomoyo
District). The community in this area has a character as Kethek
Saranggon, has similarities such as the nature of monkeys who like
to live in groups, are difficult to manage, easily offended and pay

less attention to manners and manners. If they are approached they
are sometimes less willing to respect others, but if they are shunned
they will be hurt. The term is easy.
4. The Keduwang area (eastern Wonogiri area) has a character as
Weak Bang Gineblegan. This property is like clay that can be solid
and can be formed if patted. The people of this area like to be
extravagant, extravagant and difficult to carry out orders. However,
for a leader who knows and understands their character traits and
characteristics, such as being able to pat like the nature of clay, then
they will be easily directed to useful things.
5. The Honggobayan area (northeast area of Wonogiri City to the
border of Jatipurno and Jumapolo, Karanganyar Regency) has a
character like Asu Galak Ora Nyathek. The characteristics of the
people here are likened to a wild dog that likes to bark but does not
like to bite. At first glance, judging from their speech and language,
the people of Honggobayan are harsh and harsh, showing arrogance
and arrogance and pride, and what appears to be a frightening
rudeness. However, they are actually kind, the leadership's orders
will be carried out with full responsibility.
By understanding the character of these areas, Raden Mas Said applies

a different way of governing and controlling the people in his territory,
exploring the maximum potential for progress in developing the region.
Raden Mas Said ruled for approximately 40 years and died on December
28, 1795.

A Brief History of the Position of Wedono Mount Wonogiri to
the Regent of Wonogiri
After Raden Mas Said died, the power of the Mangkunegaran breed
was continued by his sons. There are several important developments
regarding the situation and condition of the area of power, as well as the
system of government concerning the name of the ruler of the
Mangkunegaran Praja area including in the Wonogiri area.
The Wonogiri area is a Kawedanan (onderregent) area under the

Mangkunegaran Praja, which is led by someone with the position of
Wedono Gunung. The government organization at that time was still very
simple, with the emphasis in the field of government being only two
affairs, namely internal affairs (reh jero) and external affairs (reh njobo).
Wedono Gunung Wonogiri

The position of Wedono Gunung Wonogiri was first held by Raden
Ngabei Joyosudarso, since 1847. The tomb of the first Mount Wedono is
located in Ambarwangi Hamlet, Wonoharjo Village, Nguntoronadi
District.
In 1875, at the request of R. Ng. Joyosudarso, Kawedanan Mount

Wonogiri is divided into two, namely Kawedanan Mount Wonogiri and
Kawedanan Mount Baturetno. Kawedanan Gunung Wonogiri covers the
areas of Keduang, Honggobayan, and Nglaroh, with the position of
Wedono Gunung held by Raden Ngabei Djoyosaronto (the eldest son of R.
Ngabei Joyosudarso). Kawedanan Gunung Baturetno covers the areas of
Wiroko, Sembuyan, and Ngawen with the position of Wedono Gunung
held by Raden Ngabei Djoyohandojo (second son of R. Ng. Joyosudarso).
In 1892, the Kawedanan Mount Baturetno area was abolished and it was
rejoined with Mount Wonogiri Kawedanan. The Wedono Gunung official
was held by Raden Mas Ngabei Tjitrodipuro until 1900. Until 1903, the
position of Panekaring Wedono Gunung was abolished. RM. Ng.
Tjitrodipuro himself was later appointed as Regent Patih in Praja
Mangkunegaran and changed his name to Raden Mas Ngabei Brotodipuro.
The position he left was replaced by Raden Mas Ngabei Haryokusumo
(grandmother of Mrs. Tien Suharto) until 1916. Then the position of
Wedono Gunung Wonogiri was held by Raden Mas Tumenggung Warso
Adiningrat.
In 1917, there was an important event, namely the Tetedakan

KGPAA Mangkunegara VII which was announced on November 19, 1917,
namely the change in the status of the Wonogiri area which was originally
Kawedanan Gunung to a Regency headed by a person by a Regent who
holds the title Tumenggung. KGPAA Mangkunegara VII then appointed
Raden Mas Tumenggung Warso Adiningrat as Regent of Wonogiri. So he
was the first Wonogiri regent with the title Tumenggung. As a result of this

status change, the Wonogiri area was divided into 5 Kawedanan namely
Kawedanan Wonogiri, Wuryantoro, Baturetno, Jatisrono and Purwantoro.
Regent of Wonogiri
Before independence:
1. Kanjeng Raden Mas Tumenggung Warso Adiningrat
2. Mas Tumenggung Warsodingrat
3. Raden Ngabei Joyowirono
4. Kanjeng Raden Tumenggung Harjowiratmo
After independence :
Along with the events of independence, the Republic of Indonesia

from August 17, 1945 to 1946 in the Mangkunegaran region there was a
dualism of government, namely Wonogiri Regency was still in the
Monarchy of Mangkunegaran Praja and on the other hand wanted
Wonogiri Regency to be included in the democratic system of the Republic
of Indonesia. The Anti Swapraja movement arose which wanted Wonogiri
out of the Mangkunegaran royal system. Finally, it was agreed that
Wonogiri Regency did not want the return of Swapraja Mangkunegaran.
Since then Wonogiri Regency has the status as it is now, and is included as
a Regency in the area of Central Java Province. Name of the Regent of
Wonogiri after the independence period:
1. SOETOJO HARDJO REKSONO ( 1946-1948 )

2. R. DANOEPRANOTO ( 1948-1950 )
3. R. AGUS MIFTAH DANOEKOESOEMO ( 1950-1953 )
4. SENTOT WONGSO ADMOJO ( 1953-1956 )
5. R. SOETARKO ( 1956-1957 )
6. POERWO PRANOTO ( 1958 )
7. R. YAKOP DANOE ADMOJO ( 1958-1959 )
8. RM. Ng. BROTO PRANOTO ( 1960-1966 )
9. R. SAMINO ( 1967-1974 )
10. KRMH. SOEMOHARMOYO ( 1974-1979 )
11. DRS. AGOES SOEMADI ( 1979-1980)
12. R. SOEDIHARTO ( 1980-1985 )
13. DRS. OEMARSONO ( 1985-1995 )
14. Drs. TJUK SUSILO ( 1995-2000 )
15. H. BEGUG POERNOMOSIDI ( 2000-2010 )
16. H. DANAR RAHMANTO ( 2010 – 2015)
17. JOKO SUTOPO (2016 - Now)
Wonogiri Regency Anniversary

Taking the momentum on May 19, 1741 AD, when Raden Mas Said
formed an initial government in Nglaroh which is also considered the
forerunner of Wonogiri Regency, the Wonogiri Regency Government
issued Regional Regulation Number 5 of 1990 concerning the Anniversary
of the Second Level District of Wonogiri. The anniversary of an area is
essentially the beginning of a historical journey and a starting point for
looking to the future with systematic and sustainable development.
The year 1741 is symbolized by the sun , Kahutaman Sumbering Giri

Linuwih. The meaning of the words contained therein is Kahutaman:
courage; sumbering: source of strength; Giri : Mountain/Wonogiri; and
linuwih= : highest. So that if combined it contains a philosophical
meaning, namely: With courage on the basis of nobility, determination and
spirit, all noble goals will be achieved.

The anniversary of Wonogiri Regency is one of the regional
identities that needs to be respected, preserved and commemorated by all
levels of the Regional Government and all levels of society by fostering a
fighting spirit, patriotism, national unity, independence, role models and
noble cultural values of the ancestors for the younger generation to achieve
the goals of the nation. Every May 19 in Wonogiri Regency, a series of
ceremonies and activities are held in order to enliven the anniversary, and
at the same time as a means of promoting the potential of cultural tourism
in Wonogiri Regency.
Now Wonogiri Regency has become a Regency that has various

advantages in various fields thanks to the hard work, tenacity,
independence and unyielding spirit of all the people and all components in
Wonogiri Regency in development. The awareness of the people of
Wonogiri is very high in participating in developing an area that was once
barren into a potential area in the fields of economy, social culture,
tourism, and sports.

THE LEGEND OF TALAGA WARNA
Penulis:
- Monica Rini Widiastuti
- Nanda Cossin Nawa Salsabiela
- Niken Dwi Juliyanti
Long time ago there was a kingdom in West Java. The kingdom was
ruled by a king. People called their king His Majesty Prabu. Prabu was a
kind and wise king. No wonder if that country was prosperous. There’s no
hunger in this kingdom.
It was a very happy condition. But it was a pity that Prabu and his queen
hadn’t got any children. It made the royal couple very, very sad. Some old
men and women who was respected by Prabu suggested the king to adopt

a child. But Prabu and the queen didn’t agree. “No, thank you. But for us,
our own daughter or son is better than adopted children”.
The queen was very sad. She often cried. That was why Prabu decided to
go. He went to the jungle. There he prayed to God. Everyday he begged for
a child. His dream came true. A few months later, the queen got pregnant.
All people in the kingdom felt happy. They sent many presents to the
palace to express their happiness.
Nine months later a princess was born. People sent their presents again as
a gift to a little princess. This baby grew as a beautiful teenager then.
Prabu and Queen loved their daughter so much. They gave what ever she
wanted. It made Princess a very spoiled girl. When her wish couldn’t be
realized, she became very angry. She even said bad things often. A true
princess wouldn’t do that. Even though the princess behaved badly, her
parents loved her, so did the people in that kingdom.
Day by day, the princess grew more beautiful. No girls could compare with
her. In a few days, Princess would be 17 years old. So, people of that
kingdom went to palace. They brought many presents for her. Their
presents gift were very beautiful. Prabu collected the presents. There were
really many presents. Then Prabu stored them in a building. Some times
he could take them to give to his people.
Prabu only took some gold and jewels. Then she brought them to the
goldsmith. “Please make a beautiful necklace for my daughter,” said Prabu.
“My pleasure, Your Majesty,” the goldsmith replied. The goldsmith worked
with all his heart and his ability. He wanted to create the most beautiful
necklace in the world because he loved his princess.

The birthday came. People gathered in the palace field. When Prabu and
queen appeared, people welcomed them happily. Prabu and his wife waved
to their beloved people.
Cheers were louder and louder when the princess appeared with her
fabulous pretty face. Everybody admired her beauty. Prabu got up from his
chair. A lady gave him a small and glamorous pillow. A wonderful necklace
was on it. Prabu took that necklace. “My beloved daughter, today I give
this necklace to you. This necklace is a gift from people in this country.
They love you so much. They presented it for you to express their
happiness, because you have growing to a woman. Please, wear this
necklace,” said Prabu.
Princess accepted the necklace. She looked at the necklace in a glance. “I

don’t want to accept it! It’s ugly!” shouted the princess. Then she threw the
necklace. The beautiful necklace was broken. The gold and jewels were
spread out on the floor.
Everybody couldn’t say anything. They never thought that their beloved
princess would do that cruel thing. Nobody spoke. In their silence people
heard the queen crying. Every woman felt sad and began crying too. Then
everybody was crying.
Then there was a miracle. Earth was crying. Suddenly, from the under
ground, a spring emerged. It made a pool of water. The palace was getting
full. Soon the place became a big lake. The lake sank all of the kingdom.

Nowadays the water on that lake is not as full as before. There is only a
small lake now. People called the lake “Talaga Warna”. It is mean “Lake of
Colour”. It’s located in Puncak, West Java. On a bright day, the lake is full
of colour. So beautiful and amazing. These colors come from shadows of
forest, plants, flowers, and sky around the lake. But some people said that
the colours are from the princess’s necklace, which spreads at the bottom
of the lake.

THE ORIGIN OF MAGELANG CITY
Penulis :
- Margaretha Intan P.
- Meireza Putri Ardiyanti
- Muhammad Hanun Hanifah
Once upon a time, the Mataram Kingdom led by Panembahan

Senopati was a large and victorious kingdom. When Panembahan Senopati
wanted to expand his territory, he asked Ki Gede Pemanahan for opinion

Then, they agreed to clear the forest in Kedu. The forest is haunted
and almost never touched by humans. According to the community, the
forest is controlled by the Jinn Kingdom with its king named Jin
Sepanjang. In order to conquer Jin Sepanjang, Prince Purbaya was
appointed as Senopati of war.
Prince Purbaya and the soldiers of the Mataram Kingdom used

heirlooms to open the forest. When the forest was opened, there was a
great battle between the soldiers of the Mataram Kingdom under the
leadership of Prince Purbaya and the army of the Jinn Kingdom. The Jinn
Kingdom was successfully repulsed. However, King Jin Sepanjang
managed to escape. King Jin Sepanjang intends to avenge his defeat at a
later date.
Meanwhile, the Kedu forest has been transformed into a thriving

village with beautiful views. In the village lived a husband and wife,
namely Kyai Keramat and his wife Nyai Bogem. They have a beautiful
daughter named Rara Rambat who later married one of the soldiers of the
Mataram Kingdom named Raden Kuning.

One day, Kyai Keramat came to a man named Santa who wanted to
serve him. Happily, he accepts Santa as his servant. He did not know that
Santa was the incarnation of King Jin Sepanjang who was looking for
revenge.
Santa uses his magic to spread various diseases. As a result, society

is hit by a strange and deadly disease outbreak. Many people died, so did
the soldiers.
This raised Prince Purbaya's concern, so he immediately reported it

to Panembahan Senopati. Then, Panembahan Senopati meditated and
made contact with the Queen of the South Coast. After being imprisoned,
Panembahan Senopati conveyed advice from the Queen of the South Coast
to Prince Purbaya.

Then, Prince Purbaya met Kyai Keramat. How shocked Kyai
Keramat was when he was told that his servant named Santa was the
incarnation of King Jin Sepanjang who had caused misery to the people.
Santa, who heard the conversation between Prince Purbaya and Kyai
Keramat then ran away. Kyai Keramat chased him, so a battle ensued.
Apparently, Santa's magic can defeat Kyai Keramat until Kyai Keramat
falls.
Prince Purbaya was very saddened by the death of Kyai Keramat

and ordered to bury Kyai Keramat's body in the area. The area was later
called the Keramat Village.
Hearing her husband's death, Nyai Bogem was furious. He chased

after Santa and a fight broke out. Nyai Bogem can be defeated by Santa
and fall. Prince Purbaya ordered to bury Nyai Bogem's body in the area
where he died and named the village as Bogeman Village.
The deaths of Kyai Keramat and Nyai Bogem made Prince Purbaya
ordered Tumenggung Martoyuda to arrest King Jin Sepanjang. However, it
turned out that King Jin Sepanjang was able to defeat Tumenggung

Mertoyuda. Mertoyuda was buried in the area where the battle took place
which was later named Martoyuda Village.
Raden Krincing, who was one of the senopati in the Mataram

Kingdom, felt he was called to help destroy King Jin Sepanjang. However,
unfortunately he died. Prince Purbaya ordered to bury his body in the
battlefield and named the area Krincing Village.
Death after death made Prince Purbaya even more determined to

destroy Santa or King Jin Sepanjang. He ordered his troops to go after
Santa.
Santa runs into the forest avoiding the attack. With his magic,
Prince Purbaya could see Santa from the top of a tall tree. He immediately
attacked Santa, resulting in a fierce fight. Apparently, Prince Purbaya's
supernatural powers were greater than Santa's.
Finally Santa died at the hands of Prince Purbaya. Immediately, the

sky turned pitch black with the death of King Jin Sepanjang. When King
Jin Sepanjang disappeared and slowly the forest became light again. The
area where Santa died was later named Sanfan Village.
King Jin Sepanjang disappeared and transformed into a spear.

Prince Purbaya was not interested in the spear, because it came from a bad
creature. He ordered to plant the spear into the ground. Now the place is
called the Sepanjang Village.
The battle carried out by Prince Purbaya and the Mataram army
against Santa used the bracelet strategy. The bracelet strategy is to
surround the enemy in a circle, surrounding the enemy tightly. Therefore,
Prince Purbaya named this area is Magelang.

THE ORIGIN OF THE STORY OF THE KARANG BOLONG
REGION IN KEBUMEN
Penulis:
- Lina Wahyu S.
- Mifta Nurjannah
- Naeliyatun ‘Azizah
Several centuries ago the Sultanate of Kartasura. The Sultanate was

in deep sorrow because its beloved empress was very ill. The prince had
repeatedly called a doctor to treat the empress, but none of them could
cure her illness. Gradually the empress body became emaciated like bones
that were only covered with skin. Anxiety hit the people of the Kartasura
Sultanate. The wheels of government are not running properly. "I suggest

that your lord find a quiet place to ask the Most High for instructions on
the Empress' recovery," said the palace advisor.
Not long after, Prince Kartasura performed a hermitage. The

temptations that he experienced can be passed. Until one night there was a
magical voice "Stop your meditation. Take the sponge on the South Coast,
with that sponge, the empress will be healed." Then, Prince Kartasura
immediately returned to the palace and asked about the mysterious voice
to his advisor. “The south coast is very wide. But I believe the place
referred to by the magical voice is the Karang Bolong area, there are many
coral caves in which sponges grow," said the palace advisor confidently.
The next day, Prince Kartasura assigned Adipati Surti to take the
sponge. Adipati Surti chose two loyal companions named Sanglar and
Sanglur. After several days of walking, they finally arrived at Karang
Bolong. Inside is a cave. Adipati Surti immediately performed his penance
in the cave. After a few days, Adipati Surti heard someone's voice. "Stop

your meditation. I will grant your request, but you must fulfill my
conditions first.” Adipati Surti opened his eyes, and saw a beautiful girl like
Dewi from heaven in front of him. The beautiful girl named Suryawati. He
is a servant of Nyi Loro Kidul who controls the South Sea.
The conditions put forward by Suryawati, Adipati must be willing to

settle on the South Coast with Suryawati. After thinking for a long time,
Adipati Surti agreed to Suryawati's condition. Shortly after, Suryawati
stretched out her hand, inviting Adipati Surti to show her the place for the
sponges. When receiving Suryawati's outstretched hand, Adipati Surti felt
that only his subtle body flew after Suryawati, while his rough body
remained in a position of meditation. "That's the sponge that can heal the
Empress," said Suryawati, pointing to the swallow's nest. If it is processed,
it will become an extraordinary potion. Adipati Surti immediately took
quite a lot of swallow's nest. After that, he returned to the place of
meditation. His subtle body returned to his rough body.
After getting the sponge, Adipati Surti took his two retinues back to
Kartasura. Prince Kartasura was very happy with the success of Adipati
Surti. "Quickly make the medicine," ordered Prince Kartasura to his
servant. It turned out that, after a few days of drinking the swallow's nest
concoction, the Empress became healthy and fresh as usual. The
atmosphere of the Kartasura Sultanate became cheerful again. In the midst
of this excitement, Adipati Surti remembered his promise to Suryawati. He
doesn't want to break a promise. He also excused himself from Prince
Kartasura with the excuse of guarding and inhabiting the coral hole in
which there were many swallow's nests. Adipati Surti's departure was
accompanied by the sobs of the courtiers, because Adipati Surti was a kind
and humble person.

Adipati Surti invited his two retinues to go with him. After thinking
for a while, Sanglar and Sanglur decided to go with Adipati Surti. Arriving
at Karang Bolong, they built a simple house. After finishing, Adipati Surti
meditated. Not long after, he separated the subtle body from the gross
body. "I came back to fulfill my promise," said Adipati Surti, after seeing
Suryawati in front of him. Then, Adipati Surti and Suryawati married.
They live happily in Karang Bolong. There they get a high income from the
results of swallow nests which are increasingly sought after by people.

There is a ritual carried out by the local community for generations
when they are going to raise and harvest swallow's nests in the cave. The
ritual is a download event in the form of a puppet show and ends with a
feast and tayuban.
In the puppet show, the puppeteer will recite a mantra addressed to Dewi
Suryawati, Adipati Surti and several other names. In carrying out this
ritual, the character played by the dalang must not die because it will bring
disaster to livestock owners and swallow nest pickers. This ritual has been
passed from generation to generation and is the main attraction for
tourists visiting the Karang Bolong area.

THE LEGEND OF MOUNT BROMO
Penulis :
- Lathifa Hasta Maullana W
- Nafida Salsabilla
- Nanda Dhiemas Dwi M
Mount Bromo is one of the active mountains in Indonesia. It has an

altitude of 2,329 meters above sea level in East Java, precisely located in
four areas, namely Probolinggo, Pasuruan, Lumajang, and Malang
Regencies. Its still active status makes Mount Bromo often erupt. The
biggest eruption of Mount Bromo occurred in 1947. Behind its active
status, this mountain has an allure that is able to attract people's attention
to visit Mount Bromo. The natural beauty of Mount Bromo is
unquestionable, because many visitors have acknowledged that Mount

Bromo is the most beautiful place to capture the extraordinary moment of
the sunrise.
However, behind the natural beauty that exists on Mount Bromo,

the place contains the legend of Mount Bromo which is believed to be
passed down from generation to generation by the local community, one of
which is the “Suku Tengger”, which is believed to be a native of the slopes
of Mount Bromo.
History and Legend of Mount Bromo
Hundreds of years ago, during the reign of the last king of the
Majapahit kingdom, namely Brawijaya, there were attacks in several areas
so that local residents fled and looked for a safe place for the safety of their
lives. Finally, the indigenous people of Majapahit were divided into 2
parts, namely the first to Bromo and the second to the island of Bali.
In the area of Mount Bromo, there is a tribe called the “Suku

Tengger”. The name Tengger comes from the legend of Roro Anteng and
Joko Seger. "Teng", which is the suffix of Roro An-"Teng" and "Ger" comes

from the suffix of Joko Se's name-"Ger". Thus, Mount Bromo is believed to
be a sacred mountain, so they call it Mount Brahma. Furthermore, it is
known as Mount Bromo.
Joko Seger is the son of a wise Brahmana, while Roro Anteng is a

noble daughter of Majapahit descent who is believed to be the incarnation
of a god and has a beautiful face. After several years of living together, and
the area flourished in prosperity, however, Roro Anteng and Joko Seger
were not happy because they had no children. Frustrated, he climbed to
the top of the mountain and prayed from day to night hoping the gods
would hear him. In a meditative state, the two of them heard a rumbling
sound and a hot crater was magically raised accompanied by lightning.
Apparently, their prayers were heard by the gods. Betoro Bromo promised
them many children. However, the couple had to promise that they would
sacrifice their youngest child in return.

Not long after, Roro Anteng and Jaka Seger's first child was born,
who was named Tumenggung Klewu. Roro Anteng then gave birth to
another child, then another, and again. Finally, Roro Anteng and Joko
Seger were blessed with 25 children. The last born child was named
Kesuma. Roro Anteng and Joko Seger were very happy because all the love
and affection was given to their children. The anxiety and worry must still
be there because they had made a promise to the gods. Soon they had to
sacrifice their youngest son Kesuma, but as parents couldn't do it. They
tried to hide the child, but an eruption occurred and Kesuma fell into the
crater.

At the same time that Kesuma fell into the crater and disappeared
from their sight, the rumbling reduced and there was silence but suddenly
a voice:
"Hi my beloved brothers and sisters. I was sacrificed to return and Hyang
Widi has saved all of you to stay alive. Live in peace and serenity, and
worship Hyang Widi. I remind you that every Kasada month on the 14th
(the twelfth month on the Tengger calendar) make offerings in the form of
crops and then offer them to Hyang Widi Asa in the crater of Mount
Bromo".
Kesuma's brothers and sisters also perform an offering ceremony

every year. The offerings used here are no longer human sacrifices, but
people gather fruits, vegetables, rice, and meat to offer to the gods. This

has then become a habit of the local population and has been carried out
from generation to generation until now.
That was about the history and legend of Mount Bromo. Not to
forget there is also a discussion about the indigenous tribes of the Mount
Bromo area, namely the “Suku Tengger”. May this story remain an
unforgettable legend. Until now, Mount Bromo has been used as one of the
best tourist attractions in Indonesia.

THE ORIGINS OF THE CITY OF SURAKARTA
Penulis:
- Muhammad Hash Hashol H
- Murni Evi Pratama
- Nabilla Rianita
Geger Pecinan
The early history of this city was formed when the center of
government of the Islamic Mataram Sultanate moved from the Kartasura
Palace to Sala Village due to its collapse, which is known to have been
caused by the rebellion of the joint Javanese-Chinese troops led by Raden
Mas Garendi alias Sunan Kuning. The 'Geger Pacinan' rebellion began with
the massacre of 10,000 Chinese by the VOC in Batavia (now Jakarta) in
October 1740, after which many Chinese fled to Central Java and East
Java.

A number of these Chinese who fled eventually allied themselves
with the power of the Sultanate of Mataram. They swore allegiance to
Pakubuwono II, then together they fought against the VOC (Vereenigde
Oost-Indische Compagnie) invaders. The great war broke out in almost all
of Central Java and East Java. Several cities were captured by the
combined Javanese-Chinese troops. This war was the biggest war in the
history of VOC colonization in the archipelago.
Betrayal
At first Susuhunan Pakubuwono II was the King who fought the

VOC aka the Kompeni. Sri Sunan even asked the officials and regents to
swear allegiance and prepare to expel the Kompeni out of Java. Sri Sunan
helped the Chinese rebellion, by sending Patih Adipati Natokusumo to join
the siege of the VOC in Semarang, but victory was difficult to achieve, even
the VOC claimed to be the victor.
Sri Susuhunan Pakubuwono II turned around 180 degrees from

being against the Kompeni to being on the side of the Kompeni. Mataram's
support for the Chinese rebels was withdrawn in early 1742. This change in
attitude was motivated by Pakubuwono II who was worried that he would
be deposed from the throne of the King of Mataram if he continued to fight
the VOC. Sunan's intention to change the direction of the struggle was
opposed by a number of Keraton officials, warlords and regents under the
Islamic Mataram Sultanate. They remained loyal to fight with the Chinese
Laskar against the VOC. The defection of Sunan Pakubuwono II actually
made the war even bigger. Since then, war has raged against the VOC and
also Pakubuwono II.
Sunan Kuning Action
In Grobogan, Raden Mas Garendi gathered strength. Three

Javanese brigades and three Chinese brigades were assembled. They made

a very, very big plan: to attack the Kartasura Palace where Pakubuwono II
reigned. This rebellion was supported by many parties. Until finally the
Kartasura Palace ended in chaos and was crushed by the Javanese-Chinese
troops. Pakubuwono II, the courtiers and their families fled from the
palace. They were all evacuated by Captain Van Hohendorff with the VOC
troops. They fled to Magetan via Mount Lawu. After winning the battle, it
was agreed that RM Garendi, who was the successor to Pakubuwono II,
was the one who was deemed most worthy of occupying the King of
Mataram at that time. Because Garendi is the grandson of King Mataram
Amangkurat III.
On July 1, 1942, Raden Mas Garendi ascended the throne with the
title Sunan Amangkurat V Senopati Ing Alaga Abdurahman Sayidin
Panatagama (War Commander, Servant of the Most Compassionate as
Religious Leader). Garendi was then dubbed as Sunan Kuning by his
followers. Apart from the fact that many of his followers are yellow
(Chinese), this is because the Chinese call him 'cun ling' or 'highest
aristocrat'. Since then, battle after battle has been fought by the Javanese-
Chinese coalition under the leadership of Sunan Kuning, who was then 16
years old. The Yellow War broke the stigma that the Chinese were always
the accomplices of the colonialists. During the war against the VOC, they
were lifelong brothers and sisters with the Javanese soldiers and soldiers.

Moving from Kartasura Palace to Sala Village
Sunan Kuning's reign as King of Mataram did not last long.

November 26, 1742, Sunan Kuning had to leave the king's seat because it
was attacked by three coalitions of forces at once: Pakubuwono II troops,
VOC, and Madura troops under Cakraningrat IV. In November 1742,
Cakraningrat IV managed to reclaim the Surakarta Palace. After arguing
with the VOC, he finally did not mind handing the Palace back to
Pakubuwono II. As a result of the rebellion and war, the entire Kartasura
palace building was heavily damaged.
Starting from there, Sri Sunan Pakubuwono II appointed several

people including: Tumenggung Honggowoso, Adipati Sindurejo, Adipati
Pringgoloyo, Tumenggung Mangkuyudo, Tumenggung Pusponegoro and
the so-called prisoners looking for a new place for government. The
prisoners wandered to various places and finally found 3 villages namely
Sala Village, Kadipolo Village, and Sana Sewu Village which could be used

as places for the new government. After that, negotiations were carried
out, and finally Sala Village was chosen to be the center of government of
the new Islamic Mataram Sultanate. It is only 10 km east of Kartasura. The
reason why the choice fell to Sala Village is because it is seen from the
physical, geographical and religious perspective. Sala village is located
close to the river (Bengawan Solo) which has long had an important
meaning in social relations,
And precisely on February 17, 1745, the kingdom was moved to the
village of Sala, which is located on the bank of the river which would later
be called Bengawan Solo. The relocation of the Kasunanan Palace to Sala
Village is a complete or total bedol of the palace. Together with the people,
they carried out a boyongan (moving) the palace to the village of Sala as
the place of the new government. The people worked together regardless of
class to establish the Surakarta Palace. The new palace was named Keraton
Surakarta Hadiningrat. This event is used as a commemoration of the
Birthday of the City of Solo. And the reason why this village is called the
Village of Sala is because in this area there used to be a lot of sala plants (a
type of pine tree) as written in the Babad Sengkala fiber.

The Giyanti Agreement and the Breakup of the Mataram
Sultanate
After moving the center of government to Sala and changing its

name to Keraton Surakarta Hadiningrat, then a civil war broke out. There
are three main figures in this civil war, namely Susuhunan Pakubuwono II,
Prince Mangkubumi, and Raden Mas Said alias Prince Sambernyawa, each
of whom asked for the throne to become the heir of Mataram. Based on his
genealogy, Pakubuwono II was the founding king of the Surakarta
Sunanate and Prince Mangkubumi was his brother (brother), who were
both sons of Amangkurat IV (1719-1726). Meanwhile, Raden Mas Said is
one of the grandchildren of Amangkurat IV, or to be more precise, the
nephew of Pakubuwana II and Prince Mangkubumi. The culmination of
the civil conflict was the Giyanti Agreement on February 13, 1755, which
took place in the village of Jantiharjo, Karanganyar, Central Java was

attended by the VOC, Pakubuwana II, Prince Mangkubumi, Prince
Sambernyawa (Raden Mas Said) and Pakubuwana III. This agreement is a
form of the success of the Dutch VOC to divide and cause internal disputes
between the Islamic Mataram Sultanate family. Devide et impera.
Divide et impera is a combination of Dutch strategy in terms of

politics, military, and economy which aims to gain and maintain power by
dividing large groups into smaller groups that are more easily conquered.
The noble families of the Islamic Mataram Sultanate who initially

united against the influence of the Dutch VOC in royal affairs could be
incited by Dutch VOC envoys and agents so that they would be suspicious
of one another and so that they could quickly gain power alone. One of the
contents of the Giyanti agreement is the Islamic Mataram Sultanate which
is divided into two regions. The first area was controlled by Pakubuwono II
and was given the name Kasunanan Surakarta. While the second area was
led by Prince Mangkubumi who was domiciled in the Sultanate of
Yogyakarta and had the title Sultan Hamengkubuwono I. After that, the

Surakarta Sunanate gave part of its territory to his nephew, Raden Mas
Said (Prince Sambernyawa). This was marked by the title of Adipati
Mangkunegara I to Raden Mas Said, who owned a palace called Praja
Mangkunegaran.

THE ORIGIN OF SURABAYA
Penulis:
- Medy Hanida
- Miftah Fariza N
- M. Miftahudin Afif
Once upon a time, in the Brantas river, there lived a fierce crocodile
named Baya. Baya Is very good at hunting animals to eat. He was feared by
all the animals in the forest and on the banks of the river. The river mouth
in the Java Sea. In the Java Sea, there lived a vicious shark named Sura.
He was feared by the fish of the sea. Because Sura and Baya live side by
side, the two animals often clash and fight over food. Because they are both
strong, agile, fierce, and equally smart, the fight continues because no one
can win and no one can lose. In the end, the two animals felt bored and
tired if they had to keep fighting. Realizing this, the two then agreed to
enter into an agreement on the division of areas of power.

"Hi Crocodile, after a while I get tired of fighting with you." said the shark
Sura.
"Hmm, me too, Sura. Then, what should we do so that our fighting can
stop?" asked Crocodile.
"To prevent another fight between us, it would be better if we divide this
area into 2 areas of power. I am in power in the water and can only search
for prey in the water, while you are in power on land and so your prey
must also be in the water." Then, as a limit, we first determine the land
that can be reached by sea water at low tide!"
"Okay, I agree with your idea, Sura!" said Crocodile, nodding. With the
agreement, for a while the shark Sura and the crocodile never fought again.
Both agreed to respect each other's territory.
However, after such a long time has passed, the fish that have fallen
prey to the sura shark began to run out in the ocean. Some of the
remaining fish actually migrated towards the mouth of the Brantas river
for fear of being eaten by the Sura shark. Realizing this, the sura shark was
forced to secretly start looking for its prey at the mouth of the river so as
not to be caught by crocodiles. After a while, the crocodile became
suspicious because his food continued to decrease. The crocodile then
devised a plan to find out who had been preying on the animals around the
river. The crocodile put up a deer whose leg had been injured so that it
could not run. The crocodile then hides. Sura who was swimming in the
river saw the deer that was injured. He immediately came over and ate it.
Suddenly, a crocodile came to Sura and caught the Sura’s actions. The
crocodile was very angry to see the action of the sura shark and
immediately attacked it..
"Sura, why did you break the agreement that we both agreed on? Why do
you dare to enter the river area that is my territory?" asked the Crocodile.

"Eits... I broke the agreement? Do you remember the sound of our
agreement? Isn't this river watery? And because there is water, this river is
also my territory, right?" Sura said evasively.
"What do you mean Sura? Isn't the river located on land, while your
territory is in the sea, it means that the river belongs to my territory!"
Crocodile replied insistently.
"Ohh... I can't. Haven't I never once said that the water is only sea water?
Isn't river water also water," said Shark Sura.
"Hmm... Apparently you're looking to mess with me on purpose, Sura?"

Crocodile snapped.
"No!! I think my reasoning is strong enough and I'm on the right side!"
avoid Sura.
"You really deliberately tricked me Sura. I'm not as stupid as you think!"
Crocodile replied getting angry.
"I don't care if you're smart or stupid, what is clear is that rivers and seas
are my territory!" attack Sura did not want to give up.
An argument between Sura and Baya ended in a fierce fight. The

fight this time became very exciting and terrible because both of them felt
they were not wrong. They bit each other, lunged, hit, and pounced. And in
an instant, the river water around the place of the fight turned red from the
blood oozing from the wounds of the two beasts. They fought desperately.
The crocodile got Sura's bite on the right end of the tail, so the tail always
bent to the left. Meanwhile, Sura was bitten by his tail until it almost
broke.
Because they were both seriously injured, the two then stopped
fighting. The fish surapun relented and finally returned to the sea.

The crocodile who endured the pain was satisfied because he had
been able to defend his territory. Folklore origins from Surabaya It was not
long before it was discovered that the two animals had died from serious
injuries from the fight.
And to commemorate it, the local people stated to give the name
Surabaya to the area around the place of the fight between the Sura fish
and the Baya crocodile. And the pictures of Sura sharks and Baya
crocodiles are used as symbols of the city of Surabaya.
Such is the folklore of the origin of Surabaya. Hopefully from this

story, we can learn a lesson that wars and fights cannot solve problems and
will instead create new problems. Therefore, we need to be wise and wise
in solving all the problems of life.

THE ORIGIN OF KARANGANYAR CITY
Penulis:
- Latif Auliya
- Linda Nur Aini
- Milenia Suci Rachmawati
Karanganyar was born in a small hamlet, precisely on April 19,

1745. The story of the origin of the city of Karanganyar is closely related to
the history of the struggle of Raden Mas Said or better known as Prince
Sambernyawa against the Dutch.

One day, Prince Sambernyawa was in the middle of Bang Wetan to
meditate by sitting on a large rock (Kumatosa Stone). In that place, Prince
Sambernyawa got the will of a turtledove or a derkuku that chirped very
strangely.
The derkuku bird chirps with a song that reads "Whoever eats me
will be noble"
Prince Sambernyawa was very surprised and amazed to hear the

strange chirping of birds. He knew that all that happened because of the
will of God that wanted to enlighten him.

Prince Sambernyawa also named the place where he was
imprisoned with the name "Mojogedang" a combination of the words
"mojo" which means will or ideals" and "pepadhang" which means
guidance witnessed by his three loyal followers, namely Ngabei Rangga
Panambang, Ngabei Kudana Warsa, and Nitidono.
Then, Prince Sambernyawa accompanied by his three followers

tried to chase the derkuku bird to the hermitage of a woman named Nyi
Dipo. Nyi Dipo who is also known as Raden Ayu Diponegoro or Raden Ayu
Sulbiyah is the wife of Prince Diponegoro of the Mataram Palace in
Kartasura, Sukoharjo. History records the husband and wife fighting
against the Dutch. After Prince Diponegoro was captured by the Dutch and
exiled to South Africa, Nyi Dipo went into exile in the wilderness. Nyi Dipo
is a female warrior who prefers to choose to continue her service as a
hermit.

Prince Sambernyawa met Nyi Dipo. He immediately stated the
purpose of his arrival. Nyi Dipo was very surprised then he looked at his
guests with a sharp gaze. Nyi Dipo suddenly remembered something.
When he was imprisoned, he had the idea that he would meet a knight who
would continue his lofty ideals. The knight will be escorted by three of his
followers
"What's wrong, Nyi? Do you mind my request?” asked Prince

Sambernyawa after seeing the doubt in Nyi Dipo's eyes.
"It's not like that, son, I'm just amazed. Is it true that the one sitting
in front of me is R. M. Said from Kartasura with his three loyal friends?”
asked Nyi Dipo."
"That's right, Nyi, my name is Said, but people prefer to call me

Sambernyawa. These three friends of mine are usually called Rangga
Panambang, Kuda Warsita, and Nitidono," answered Prince Sambernyawa
respectfully.
"Oh, so the time is indeed near, son, soon you will get the 'Wahyu
Keraton' in the form of that strange derkuku bird. Son, Said will be king,"
said Nyi Dipo with a beaming face.
As the host, Nyi Dipo entertained his grandson who is also known
as Prince Sambernyawa. The nickname was given to Raden Mas Said
because of his shrewdness and superiority in defeating the Dutch army.
At that time, Nyi Dipo served rice bran jenang and derkuku bird,
but Prince Sambernyawa did not realize that this dish was a form of Nyi
Dipo's philosophy of war against the Dutch army.

Prince Sambernyawa eats rice bran jenang. He scooped the jenang
from the middle. Told that Prince Sambernyawa hot. "Son Mas Said, if you
eat rice bran jenang from the edge and then slowly to the middle," Nyi
Dipo said more or less. "The philosophy is the same as the strategy against
the Dutch army," he explained.
Nyi Dipo advised Prince Sambernyawa to attack the Dutch army

with a guerrilla strategy. The derkuku bird which was also served to Raden
Mas Said has a different meaning.

Nyi Dipo immediately told the origin of the derkuku, whose
chirping was strange. According to Nyi Dipo's story, he found the derkuku
through a magical voice that instructed him to come to the middle of the
forest because under a hollow teak tree there was a baby derkuku.

The bird must be kept by Nyi Dipo. Later, if you can sing with the
sound "Who eats me, then it will be noble", meaning that the time is near
for the arrival of a knight accompanied by three of his friends. A knight
who will become king. "Raden Mas Said will become king, namely King
Mangkunegara I," said Nyi Dipo.
For some people, the derkuku bird has its own specialties. This is
inseparable from the myth that surrounds it. The ancient Javanese
believed that this bird belonging to the dove family had meaning and
significance. Many people think this bird has magical powers and can give
its own advice to its owner.
This derkuku bird is believed to be able to provide a lot of luck that

makes it easier and smoother to try and find sustenance. This bird is also a
symbol of peace and harmony for the host or owner if this bird often chirps
gacor with a melodious voice.
Not only that, there are many people who believe this bird can ward
off evil and as a house keeper from the evil of people who want bad

intentions to the owner of the house. Such as refusing witchcraft or
complaining from people remotely.
Prince Sambernyawa was so happy to hear Nyi Dipo's story.

Therefore, after eating the strange derkuku cooking, Prince Sambernyawa
said, "May those who are here bear witness that from today onwards there
will be a crowd of times, I will name this place Karanganyar because this is
where I get the stability of the new covenant. The 'new' becomes king after
eating the 'Wahyu Keraton' in the form of a derkuku.”
Since then, Nyi Dipo's place changed its name to Karanganyar

hamlet, which later became Karanganyar City. Prince Sambernyawa
himself gave the title Nyi Ageng Karang to Nyi Dipo. Until now, there is
still the tomb of Nyi Ageng Karang which is considered as "the forerunner

(beginning) of Karanganyar. Nyi Ageng Karang died and was buried in the
west of the mosque in Tegalgede, Karanganyar and is located in the middle
of the village.

THE STORY OF THE TOMB IN THE MIDDLE OF THE
SUKOHARJO MULUR RESERVOIR
Penulis:
- Palupi Anggraeni
- Petrus Jati Rinto Nugroho
The origin of the Mulur Reservoir is closely related to a tomb that

exists on the central land of the reservoir.
Mulur Reservoir is located in Bendosari District, Sukoharjo

Regency. The distance of Mulur Reservoir from Sukoharjo City is about
seven kilometers.
The largest reservoir in Sukoharjo is used by residents to cultivate

tilapia in floating cages. In the afternoon, not a few Sukoharjo people visit
Mulur Reservoir to enjoy the natural panorama.

Behind the beautiful natural panorama, Mulur Reservoir has a fairly
interesting historical story. That said, the name Of Mulur Reservoir comes
from the word uluryang in Javanese meaning it continues or continuously.
Folklore about the origin of Mulur Reservoir is closely related to the

story of Prince Diponegoro's war against Dutch Colonial forces.
At that time, Prince Diponegoro and his followers were deceived

and forced to surrender by dutch forces. Because his followers were
arrested, Prince Diponegoro was forced to surrender in the midst of the
war.
He was willing to give up on the condition that all his followers be

released. Finally, the Dutch granted Prince Diponegoro's request and
released hundreds of followers.

Prince Diponegoro handed over an heirloom in the form of a dagger
to one of his loyal followers named Iman Mukmin. He is known to locals as
Kyai Sayyid Iman who was given the special task of handing over the
heirloom to Princess Serang or R.A. Serang to continue guerrilla warfare
against the Dutch.
"They are continuing the guerrilla war against the [Dutch] invaders
around Mulur Reservoir. In ancient times, Mulur Reservoir was a swamp
surrounded by large trees."
They gathered strength by inviting other followers of Prince Dipone

goro to fight against the Dutch. A fierce war broke out for months.
Not a few local residents who joined when launching a guerrilla

warfare strategy on the battlefield. Gradually, the number of followers of
Prince Diponegoro who fought against the Dutch decreased.
They died on the battlefield. Kyai Sayyid Iman was desperate and
hid in the swamps of the Dutch army. Dutch army. “Kyai Sayyid Iman hid

behind large trees in the swamp. He was hunted by Dutch troops because
most of Prince Diponegoro's followers had been killed.“
Finally, Kyai Sayyid Iman was found by the Dutch Army in the
middle of the swamp. He died on the battlefield. Kyai Sayyid Iman's tomb
is on a small landmass in the middle of a swamp that has now turned into
a reservoir.
The tomb of Kyai Sayyid Iman is often visited by the public. They
make pilgrimages and ask for blessings. To visit the tomb of Kyai Sayyid
Iman must take a boat to the small land in the middle of the reservoir.
Usually, residents crowd rent a boat when making a pilgrimage to the
tomb of Kyai Sayyid Iman.
In the past, the cemetery was in the middle of the settlement, the
residents were not displaced even though there had been a reservoir
widening project. Reservoir widening project that displaced two villages,
namely Gempoltani Hamlet and Bandungan Hamlet. Based on the story
that developed in the community, Kyai Sayyid Iman was a follower of

Prince Diponegoro who participated in the guerrilla war against the Dutch
colonial.
"After Prince Diponegoro was tricked by the Dutch, Kyai Sayyid

Iman pulled over there until he died and was buried there."
Kyai Sayyid Iman was also known as a figure of the spread of Islam
at that time. In the area that was then a reservoir, Kyai Sayyid Iman also
established a mosque. The mosque was also displaced and moved to
Dukuh Badran, Mertan Village. "It used to be that the mosque was next to
the tomb."
The tomb guard who is familiarly known, Jagung added, Kyai

Sayyid Iman is still a descendant of the King of Surakarta Kasunanan
Palace, Paku Buwono IX. According to him, previously the tomb of Kyai
Sayyid Iman was in a public cemetery not far from the current tomb.
Based on hereditary stories, after 40 days Kyai Sayyid Iman died,

there are residents who get divine inspiration so that the tomb of Kyai
Sayyid Iman is moved to near the mosque that is no longer left. "The
mosque used to be in the east of this tomb. When the tomb was
dismantled, the body was intact and it smelled good," Jagung said.
Jagung said, the tomb of Kyai Sayyid Iman was not displaced
because his mystical power was very strong. "No one dares to dismantle it
and there has been a request from the palace (Keraton Kasunanan
Surakarta)," he added.

Until now the tomb of Kyai Sayyid Iman is still frequented by
pilgrims. "In addition to the pilgrimage here, pilgrims also come to Mertan
Cave for Kyai Sayyid Iman. Until now the cave is still there," he added.
The tomb of Kyai Sayyid Iman itself is in a not so big embrace. "The
other is the tomb of Kyai Sayyid Iman's wife. While those outside the tomb
of the palace are relatives and descendants of Kyai Sayyid Iman. But the
descendants who are some are not clear pedigree," he added.
To get to the tomb of Kyai Sayyid Iman there is no need to use a

boat. Now there is a way to the sacred tomb. The road marked by the Kyai
Sayyid Iman Tomb Gate is located in Dukuh Kenteng Godok, Mertan
Village, Bendosari District. Kenteng Gate itself is on the left side of the
Sukoharjo-Jatipuro line, Karanganyar about one kilometer from Mulur
Reservoir.

THE LEGEND OF KEMUKUS MOUNTAIN
Penulis:
- Nisa Bastrian
- Nur Noppitasari
Mount Kemukus is a historical place as well as a tourist spot located

in Pendem village, Sumberlawang sub-district, Sragen district, Central
Java province. Mount Kemukus in ancient times was told as a place for
hidden sex rituals to ask for wealth. The rumor is thought to be because
people think there is an illicit relationship between Prince Samudra and
his stepmother, Otrowulan. However, the stigma is wrong because it
actually arises as a result of a deliberate distortion of meaning by certain
individuals, related to the life history of Prince Samudra. It is said that
Prince Samudra is one of the sons of Prabu Brawijaya, the last king of the
Majapahit Kingdom. He traveled to find Sunan Kalijaga to study Islam. At
that time, when the Majapahit kingdom collapsed, the princes scattered.
Some embraced Islam, some moved to Bali and then embraced Hinduism,
and some still embraced Hinduism and lived in Java. Prince Samudra is
the son of Prabu Brawijaya who embraced Islam. One time, Prince
Samudra left his parents' place, namely the palace of Prabu Brawijaya, to
meet Sunan Kalijaga.

By Sunan Kalijaga, Prince Samudra was asked to spread the religion
of Islam around. Mount Lawu. There was also Prince Samudra's brother,
who had already embraced Islam. After his task was completed, Prince
Samudra left Mount Lawu and headed towards the Northwest, down the
mountain. But on his way, the prince experienced an illness that made him
walk sideways. The area where Prince Samudra was sick was finally given
the name Desa Doyong (slanted), the place is to the south of the village of
Pendem. Long story short, when Prince Samudra continued his journey to
the north, he died there. The village was called Pendem, which means the
place where Prince Samudra's body was buried. Prince Samudra ordered
to be buried in a mountain, which because the mountain was foggy, it was
called Mount Kemukus. Actually this mountain is not high, only the area is
higher than the surrounding area.

Misinterpretation of Prince Samudra's relationship with his
stepmother, prince Samudra in fact does not have love in the sense of
romance to Dewi Ontrowulan, his stepmother. Bani explains that their
relationship is only limited to love like mother and child. When Prince
Samudra left Majapahit, Dewi Ontrowulan wanted to go find the
whereabouts of the child because he had not seen her for a long time.
Although the area is limited to Central Java and East Java, in ancient times
it could only be reached on foot.
Prince Samudra is said to have taught that if one wants to seek God,
one should come as if to visit his lover. But people actually interpret the
message with "pity". Whereas Prince Samudra's intention is, if you want to
unite with God, then we come to God like visiting a lover. "Going to your
lover must be the best version of yourself with feelings of joy and longing.
Meanwhile, the timing of the ritual which is usually carried out by

the community on Friday Pon is due to the fact that it coincides with the

day of Prince Samudera's death. Bani continued, the rumors of Prince
Samudra teaching to have free sex like that are far from the truth. In fact,
he is a scholar who received direct teachings from Sunan Kalijaga. Sunan
Kalijaga himself is well-known as a saint who is clean, and has straight
teachings, whose teachings are also very closely related to ethics.
In history, in fact, information related to this free sex ritual is not

found from 19th century manuscripts. According to experts, There is no
clear record of when Mount Kemukus was used as a sex ritual, but it is
estimated that after the 19th century. This is because in the 19th century
records in the form of Fiber Centhini. there has been no mention of a site
called Mount Kemukus. So after that time, maybe after the 19th century to
the beginning of the 20th century, there was only such a sex ritual.
This misinterpretation even gave rise to sex rituals that came from
word of mouth, not from the real teachings of Prince Samudra. Sex rituals
are said to have existed since the time of Majapahit, for the Bhairawa
believers, and this continues even though it is closed. In the past, rituals
existed because of a misunderstanding of beliefs or assumptions that to
unite with God, it could be carried out in this way. But on Mount
Kemukus, this ritual is a ritual to get wealth.
Starting around the 1950s post-independence, during the economic

crisis, people came who believed that by performing sex rituals for 7 times
in a row, one of them would get an abundance of fortune, while the other
would experience poverty. Again, the stigma is increasingly shifting in a
negative direction with the discovery of many nightlife sites around the
Mount Kemukus area. In subsequent developments, free sex in the
Gunung Kemukus area is no longer a ritual, but has shifted to become a
source of entertainment and income for some people.
Nevertheless, the Central Java government is still trying to remove

the negative stigma about Mount Kemukus. Even now many pilgrims visit

the graves of Prince Samudra and his mother, Dewi Ontrowulan, to pray.
Now the Central Java government has built the location into a family
tourism concept. This is what is expected to make people realize that
Prince Samudra is a religious figure who should be prayed for.
Now, tourists can see directly the tomb of Prince Samudra on

Mount Kemukus. There is also a spring that was previously used to wash
and purify themselves by Prince Samudra and Dewi Ontrowulan. Negative
activities on Mount Kemukus also no longer exist. The government carries
out a magnificent development and empowers the surrounding
community. Mount Kemukus is now a favorite place to travel and is always
crowded..

THE ORIGIN OF THE NAME BOYOLALI
Penulis:
- Novania Dyta P
- Pinkan Dwi P
Many people's perspectives suspect that the history of the city of

Boyolali is related to the story of the crocodile animal, but in reality it is
not. Based on the story and the Chronicle of Pengging Serat Mataram,
Boyolali's name is not mentioned. Likewise, during the time of the Demak
Bintoro Kingdom or the Pengging Kingdom, the term Boyolali was also not
known or mentioned.
The origin of the city of Boyolali cannot be separated from the story
of the journey of one of the guardians of Songo, namely Sunan Kalijogo
who sent Kyai Pandan Arang or commonly known as the Regent of

Semarang in the 16th century or commonly dubbed the Tumenggung
Notoprojo who is believed by Sunan Kalijogo to be the closing guardian
who will replace Sheikh Siti Jenar.
It is said that Sunan Kalijogo sent Kyai Pandan Arang to Mount

Jabalkat, Patembayat, Klaten, Central Java to preaching Islam. Kyai
Pandan Arang traveled from Semarang. In carrying out this preaching
task, the children and Nyi Ageng Pandan Arang, who is his wife, haven’t let
him go. This is because of the difficult terrain and the tough journey from
Semarang to Patembayat. Finally his wife and children followed behind.
In the midst of his journey from Semarang to Temabayat (Klaten),

he encountered many obstacles and trouble. Ki Ageng Pandan Arang went
far enough to leave his wife and children while in the wilderness. When ki

Ageng Pandan Arang was in the forest, he was robbed by three people who
thought that he was carrying property and it turned out that the
allegations were not true. Finally the area later became the name Salatiga
(municipality) which was taken from the experienced by Ki Ageng Pandan
Arang.
The next trip, Ki Ageng Pandan Arang met an area full of thick
yellow bamboo trees or commonly called ampel bamboo, this is where one
of the sub-districts in Boyolali Regency, namely Ampel District, was born.
In this long journey, Ki Ageng Pandan Arang increasingly neglected his
wife and children who were still behind. While waiting for them, Ki Ageng
rested on a large rock in the middle of the river.
According to the story, while resting Ki Ageng Pandan Arang

mumbles to himself, "Baya wis lali wong iki?" which in Indonesian means
"Have you forgotten this person?". And from that sentence, be the name of
Boyolali.

The large stone used by Ki Ageng Pandan Arang to rest, it is
estimated that the local community is in Pepe River which divides Boyolali
City. However, this is still a question because there has been no research
related to the boulder. In addition, people also believe in the existence of a
large rock in front of Sunggingan Market as a resting place for Nyi Ageng
Pandan Arang when following her husband, Ki Ageng Pandan Arang's
journey.
According to the story, Nyi Ageng Pandan Arang was in her rest
while tapping the stick she was carrying on the big rock until the stone had
holes like a dakon board (old children's toy). People around Sungingan
market call it Mbah Dakon because this stone resembles Dakon, and until
now this stone is sacred by local residents.

Determining the anniversary of the Boyolali government is not easy.
The determination of the anniversary which is always commemorated on
June 5 takes a long time and requires a long historical trail. The
determination of the anniversary of the Boyolali government was
previously carried out by the Sebelas Maret University. This research was
based on a cooperation agreement between the Boyolali Regency
Government and UNS on September 11, 1981. After conducting a historical
survey, a seminar was held on the history of the anniversary of the Boyolali
region at the Boyolali Regency DPRD Building. The seminar determined
that June 5, 1847 was the anniversary of the Boyolali government. In
addition, the General Assembly of the DPRD decided to stipulate the
Regional Regulation of the Boyolali Regency in 1982 Number 3 concerning
the History and Anniversary of the Boyolali Regency.

THE ORIGIN OF BATURRADEN
FOLKLORE OF THE BANYUMAS REGION
Penulis:
- Niken Shelma F
- Nur Anisah Ristiana
Once upon a time, there was a handsome young man named Suta.
To support himself, Suta works as a lackey in the Duchy of Kutaliman,
Banyumas, Central Java. His job is to take care of and clean the horse
stables belonging to the Duke of Kutaliman. Because he is a kind and
honest person, during his work he has never had any significant problems.
Once, after working to take care of the horses belonging to the Duke
of Kutaliman, Suta decided to go around the duchy looking for a new
atmosphere. However, because the territory of the duchy was very large, he
could only reach one location. The next day the trip was repeated to

another location. And so on until almost the entire territory of the Duchy
of Kutaliman was successfully visited.
On his last trip, he heard a woman's scream. When he was

approached, he saw a very large snake, which was opening its mouth wide
and ready to prey on a woman in front of him. The woman was wrapped so
tightly that her face looked pale from the blockage of blood flow.
Although very afraid, Suta dared to approach the snake. Armed with
a dull sword he immediately slashed at the snake's body. But because Suta
was not good at fighting, it took him a long time to subdue the snake. And,
after the snake died, the woman's body was released by itself. He
immediately fell to the ground in a stupor. Not long after, an emban came
and carried the woman to the side of the pavilion. Suta then approached
and asked the bearers, "who is this woman, Bi?" "She is the daughter of the
Duke of Kutaliman," answered the emban briefly.
Hearing this brief explanation, Suta was surprised because the

woman he had helped turned out to be the daughter of his own employer.

So far, Suta had only heard that the Duke had a beautiful daughter, but he
himself had never met or seen her.
Since that incident, the two of them often meet to just chat casually.
Over time, affection and love arose between them until finally Suta
ventured to come to the Duke of Kutaliman to propose to his favorite
daughter.
The Duke, who had heard the news about the closeness of his
favorite daughter with the steward, was naturally surprised. He didn't
think that the closeness was not just friends. So when Suta finished
expressing his intentions, Adipati angrily said, "You are just a lackey. How
inappropriate to be compared to my daughter! Guards, arrest this person
and put him in a dungeon!"

The princess who listened to her father's conversation with Suta
from behind the curtain of course became sad. He did not expect that
Father would be so angry with Suta that he put him in a damp, musty, and
dark dungeon. In fact, the prison was only reserved for people who
committed extraordinary crimes so that they were rarely given food and
drink.
So that her lover can get out of prison immediately, that night the
Princess immediately asked for the help of her trustee to steal the key to
open the door of the cell where Suta was locked up. Meanwhile, he waited
with his horse in one of the corners of the Duchy that people rarely
visited.Long story short, the emban also carried out his duties by tricking
the prison guards. But when he managed to open the cell door, he found
Suta lying weak and shivering due to a lack of food and drink. The emban
who brought a few provisions immediately gave Suta food and drink so
that his body was strong again. In addition, he also gave clothes so that
when he got out of prison he could immediately mingle with the residents.

After dressing like the average citizen, Suta and the emban then
walked sneakily so they could get out of the prison without being noticed
by the guards. Arriving at the corner of the Duchy, Suta and the Princess
immediately got on their horses and headed south towards the slopes of
Mount Selamet, while the bearer returned to the residence of the Duke of
Kutaliman.

The next day, near noon, they decided to rest by a river while
recovering their strength. The place was cool and had a very beautiful
natural panorama that made the Princess amazed and wanted to settle
down. It turned out that Suta was like that and they agreed to settle down
and build a household there. And, over time, the place where they settled
and reproduced by the surrounding community was later called
Baturaden. The word "batu" means "batur or maid" and "raden" means
"noble". So, Baturaden can be interpreted as the residence of a batur and a
nobleman to build a happy household until the end of life.

THE LEGEND OF TANGKUBAN PERAHU
Penulis:
Winda
Once upon a time, in West Java, there lived a wise king who had a
beautiful daughter. Her name was Dayang Sumbi. She liked weaving very
much. One day, she was weaving a cloth. Suddenly, one of her tool fell to
the ground. She was very tired at the time so she was too lazy to take it.
Then she just shouted outloud.
“Anybody there? Bring me my tool. I will give you special present. If you
are female, I will consider you as my sister. If you are male, I will marry
you”
Suddenly a male dog named Tumang came. He brought her falling tool.
Dayang Sumbi was very surprised. She regretted her words but she could
not deny it. So she had to marry Tumang and leave her father. Then they
lived in a small village. Several months later they had a son. His name
was Sangkuriang. He was a handsome and healthy boy. Sangkuriang liked

hunting very much. He often went hunting to the wood using his arrow.
When he went hunting Tumang always with him.
One day Dayang Sumbi wanted to eat deer’s heart.
“Sangkuriang, will you hunt for a deer today? I want to eat a deer’s heart so
much.” Asked Dayang Sumbi.
“Of course, mom. Whatever you want, I will give it for you.” Replied
Sangkuriang. “Tumang, where are you? Come on, we have to hunt for a
deer.”
Then Sangkuriang went to the wood with his arrow and his faithful dog,
Tumang. But after several days in the wood Sangkuriang could not find
any deer. They were all disappeared. Sangkuriang was exhausted and
desperate.
“Oh God, where can I find a deer? I don’t want to dissapoint my mom. Oh!
I know,”
Sangkuriang then called Tumang and kill him. He did not know that
Tumang was his father. At home he gave Tumang’s heart to her mother.
“Sangkuriang, are you sure it’s a deer’s heart? You can’t lie to me! It is
Tumang’s heart, isn’t it? Why did you kill him?” said Dayang Sumbi full of
angry. She hit Sangkuriang at his head. Sangkuriang was wounded. There
was a scar in his head. She also repelled her son. Sangkuriang left her
mother in sadness.
Many years passed and Sangkuriang became a strong young man. He

wandered everywhere. One day he arrived at his own village but he did
not realized it. There he met Dayang Sumbi. At the time Dayang Sumbi
was given an eternal beauty by God, so she stayed young forever. Both of
them did not know each other. So they fell in love and then they decided
to marry.
But then Dayang Sumbi recognized a scar on Sangkuriang’s head.
“Sangkuriang, why there is a scar on your head?” asked Dayang Sumbi.
“Oh, when I was a child, my mom hit me on my head.” Replied him.
Dayang Sumbi was very shocked. She knew that Sangkuriang was his son.
It was impossible for them to marry. She told him but he did not believe

her. Sangkuriang wished that they married soon. So Dayang Sumbi gave
him a very difficult condition.
“Sangkuriang, if you want to marry me. I have a condition for you. I want
you to build a lake and a big boat in one night. I need them for our
honeymoon. Can you do that?”
“What! Impossible!. But, it’s okay. For you, I will do it. I can do that!”.
Sangkuriang agreed.
With the help of genies and spirits, Sangkuriang tried to build them. By
midnight he had finished the lake by building a dam in Citarum river.
Then he started building the boat. It was almost dawn when he nearly
finished it. Meanwhile Dayang Sumbi kept watching on them. She was
very worried when she knew this. So she made lights in the east.
“Huh? Troops, stop your work! It’s already dawn. The sun will start to rise.
Quickly, go home, go home!” said the chair of the genies. They left
Sangkuriang alone.
“Sangkuriang, you can’t finish my condition. It’s mean that you can’t marry
me. You know?” said Dayang Sumbi.
“You cheated! You maked the light, so that my troops go. Because of that, I
could not fulfill your condition.” Shouted Sangkuriang.

Sangkuriang was very angry. So he kicked the boat. Then the boat
turned out to be Mount Tangkuban Perahu. It means boat upside down.
From a distant it looks like a boat upside down.

THE LEGEND OF BATURADEN
Penulis :
- Niken Shelma F
- Nur Anisah Ristiana
Once upon a time, there was a peaceful kingdom in central java. The
king of the kingdom was kind and he had a beautiful daughter who he
loved so much. The king also had great horses that he even asked a
servent, named Suta to take care of them intensively.
Suta was a good servant, he did a great duty for king's horses and
the king apreciated his great duty. His duty was to look after the king's
horses, gave them food, cleaned the horses and their mews. Suta liked to
take a walk after doing his chores to relax for awile.
One day, when Suta was walking near a lake after doing his chores,
he heard a woman screaming. So, Suta hurried to find the source of the

scream. Finally, he found a girl there, who leter figured out as king's
daughter. He saw the king's daughter in danger. There was a giant snake
would attack her.
Suta was afraid, but he also worried about the princess. So he took a
big stick and hit the snake on its head. The snake was fallen down in pain
and finally died.
"Thank you, Suta. You've saved my life," said the princess.
"No needed for that princess. It's my duty as your father's servant to
help you." Suta replied
"Would you be my friend, Suta. Because I don't have any friend."

the princess asked.
"Of course my princess, I will be your friend and always take care of
you." Suta answered.
Since that day, Suta and the princess became good friends. They
even fallen in love each other. So, the princess told Suta to go to her father
and asked his permission to marry her. But the king had already heared
about their plan. The king was furious to hear about that so he asked the
princess to meet him.
"My lovely daughter, I have already known about your plan. Suta is
just a servant while you are my daughter, the princess. It is unacceptable
for you to marry a servant." said the king.
"But I love her, and he also love me. You know, he is the one who
help me out there." the princess said.
"No, you will not marry him. I will not allow that things happen."
The king said.

The princess was sad to hear her father's answer, especially after
her father throwed Suta in jail for having the nerve to ask the pricess to
marry him. In jail, Suta was not given anything to eat or drink.
Hearing about that, the princess made a plan to break Suta out of
jail. They succeed and run far away for the kingdom. They rested near the
river. There, they got married and started a family.
The place where Suta and the princess raised their family was called
Baturraden. Batur means servant while Raden means noble. Nowadays,
Baturaden is very interesting tourism spot. It's located at the foothill of
Mount Slamet in Purwokerto, Central Java.

THE LEGEND OF CRYING STONE
Penulis :
Ayu Anindia Hizraini
Once opun a time, in a small village, a girl lives with her mother.
The girl is very beautiful. Everyday she puts make-up and wears her best
clothes. She doesn't like to help her mother work in a field. The girl is very
lazy.
One day, the mother asks the girl to accompany her to go to the market to
buy some food. At first the girl refuses, but the mother persuades her by
saying they are going to buy new clothes. The girl finally agrees. But she
asks her mother to walk behind her. She doesn't want to walk side by side
with her mother.

Although her mother is very sad, she agrees to walk behind her daughter.
On the way to the market, everybody admires the girl's beauty. They are
also curious. Behind the beautiful girl, there is an old woman with a simple
dress. The girl and her mother look very different!
"Hello, pretty lady. Who is the woman behind you?" asks them.
“She is my servant,” answers the girl.
The mother is very sad, but she doesn't say anything. The girl and the
mother meet other people.
"Hello, beauty. Who is the woman behind you?" asks them again.
Again the girl answers that her
mother is her servant. She always says that her mother is her servant every
time they meet people. At last, the mother cannot hold the pain anymore.
She prays to God to punish her daughter. God answers her prayer. Slowly,
the girl's leg turns into stone. The process continues to the upper part of
the girl's body. The girl is very panicky.
"Mother, please forgive me!" she cries and ask her mother to forgive her.

But it's too late. Her whole body finally becomes a big stone. Until now
people still can see tears falling down the stone. People then call it the
crying stone or in Indonesian mean batu menangis.

THE LEGEND OF THE ORIGIN OF PULO KEMARO
Penulis :
A long time ago, there was a kingdom in South Sumatra. The king had a
very beautiful daughter. her name was Siti Fatimah. She was single. many
young man fell in love with her. however, they did not have any courage to
propose her. The king wanted his daughter only to marry a rich man.
One day, a ship from China arrived. The captain of the ship was Tan Bun
Ann. He was a prince. He came to South Sumatra to do business. He was a
merchant. he planned to stay for several months. He came to the palace to
meet the king. He wanted to ask the king's permission.

"I will let you stay here and do this business. but remember, you have to
share your profit. You have to give half of your profit to the kingdom," said
the king.
"I agree, your majesty," said Tan Bun Ann.
Since then, Tan Bun Ann often came to the palace. He met Siti fatimah
several times.
He really admired her beauty. He tried to find out more about her. He
asked his man to ask the people about her.
After several days, Tan Bun Ann finally got information about Siti
Fatimah. He knew that she was single and the king only wanted to have a
rich son in law. The information made Tan Bun Ann worked harder. he
wanted to be richer.
Tan Bun Ann also approached Siti Fatimah secretly. Siti Fatimah really
admired his patience and his spirit to work hard. She also fell in love with
him. they secretly had a relationship. After a while, Tan Bun Ann felt it was
time for him to propose Siti Fatimah. He talked to the king.
"I will let you marry my daughter. But there is one thing you have to do.
Give me nine big jars filled with gold," said the king.

Tan Bun Ann wrote a letter to his parents in China and told them about
Siti Fatimah. The parents agreed and sent him nine big jars filled with
gold. To cover the gold from the thieves, the parents put some vegetables
on top of the gold.
Later, the nine big jars arrived at the pier of Musi River. Tan Bun Ann
immediately looked for the jars. He was so surprised. When he opened the
cover of the jar, he saw rotten vegetables. He only looked at the top of the
jar. he did not search at the bottom of the jars.
"Hmmm...Maybe the gold is in the second jar," thought Tan Bun Ann.
Again he did not find the gold. He was so angry. He threw the jars into the
river. Every time he did not see any gold in the jar, he always threw it to
the river. And finally he opened the last jar. Again, he did not see any gold.
This time he was so tired. He did not have any power to throw the jar into
the river. Instead he smashed the jar with a big stone.
And when the jar was broken, Tan Bun Ann found the gold! He knew he
made a mistake.
He immediately jumped to the river. He wanted to collect the gold.
Siti Fatimah saw what was happening. She waited for Tan Bun Ann at the
river bank, but he never showed up. She was impatient. She also wanted to
jump and helped him.

Before she jumped, she told her guards a message, "If you see a pile of soil
on the river bank, and that means it is my grave." Then she jumped into
the river.
The guards waited and waited. And several days the people saw a
pile of soil. The soil was getting bigger and bigger. It finally became an
island. The people named it Kemaro Island. Kemaro is from the word
kemarau, it means drought season. People named it that because the
island is never drowned although the level of the water in the Musi River is
high.

THE LEGEND OF N'DAUNG SNAKE
Penulis :
Once upon a time in Bengkulu, a widow lived with three daughters. They
all were beautiful but they had different personalities. The oldest and the
middle daughter were lazy but the youngest daughter was diligent.
One day, their mother was terribly ill. She could be cured only by eating
special leaves that cooked by magical fire. Unfortunately, the leaves and
magical fire were on top of the mountain and were guarded by a snake. It
was not just an ordinary snake.
The snake had magical power. The name was n'Daung Snake. The oldest
and the middle daughter did not want to go to the top of the mountain.

"I will go there, Mother. I'll take the leaves and the magical fire for you,"
said the youngest daughter.
Actually she was also very scared of the n'Daung Snake.
Then, after several days climbing the mountain, she finally arrived at the
n'Daung Snake's place. It was a cave. The special leaves and the magical
fire were inside the cave. Suddenly, she heard some noises. The n'Daung
Snake was coming! She was very terrified but she did not want to run. She
wanted to talk about her problem to the Snake.
In just a minute, the snake was already in front of her.
"Who are you, young girl? What are you doing here?" asked the snake
politely.
She was surprised. Although the snake looked scary, he was very polite.
Then, she asked the snake to give her the leaves and the magical fire.
"You can take them, but you have to be my wife. Agree?" asked the snake.
She did not think twice. She just wanted her mother to be cured soon.
Then, the snake gave her the leaves and the torch burned by the magical
fire. She directly went home.

Later, the mother got cured. The youngest daughter knew that she had to
keep her promise to n'Daung Snake.
So, she left the house without saying goodbye. When she arrived at the
cave, it was already in the evening. She went inside the cave but she could
not find the snake. She met a handsome man instead.
"Don't be afraid. My name is Prince Abdul Rahman Alamsjah. My uncle

cursed me into a snake only during daylight. In the evening, I became a
human. My uncle did not want me to be a king," explained the man.
In the meantime, her mother and her older sisters were looking for her.
They finally arrived at n'Daung Snake's cave. It was also already in the
evening. They saw the youngest daughter was with a handsome man.
After they knew who the man was, the older sisters were jealous. They
burned the snake skin. They hoped n'Daung Snake could not change back
as a human.
However, the result was the opposite. By burning the snake skin, the spell
was broken. Prince Abdul Rahman Alamsjah was free from the curse.
He then asked his wife to go with him to the palace. He would be the next
king and sent his uncle to the jail. The youngest daughter also asked her

mother to stay with them in the palace. How about the older sisters? They
were ashamed with their behavior, so they stayed in the cave.

THE STORY OF PANYALAHAN VILLAGE (THE FAITHFUL
TIGER)
Penulis :
Stefi Yolanda
Long time ago in Tasikmalaya, West Java, lived a young couple.

They were farmers. They lived happily with their baby. The couple also had
some animals. One of them was a tiger. When the couple went to work in
the paddy field, the tiger looked after their baby.
As usual, the couple went to the paddy field. Before they left, they asked
the tiger to look after their baby.

“We will go to the field now. Look after our baby, okay?”
The tiger nodded.
So, the couple went to the field. They worked from morning until
afternoon. When the couple arrived home, the tiger welcomed them. The
tiger acted differently. He wagged his tail and rubbed his body to the
couple’s legs. He looked very happy. The husband became suspicious.
“Why does this tiger behave strangely? He does not act as usual,” he
thought.
The husband looked at the tiger carefully. He was shocked. The tiger’s
mouth was full of blood. Then he remembered his baby. He thought the
tiger had eaten the baby.
“Why is your mouth full of blood?” he asked the tiger.
“You must have done something bad for my baby! Have you killed him?
Why did you do that?” he was very panicked.
The husband took his knife and killed the tiger in anger. Then they both
entered the house. They were shocked. They looked at each other. Their
baby was sleeping peacefully in his cradle. He was not eaten by the tiger.

Quickly, the wife took the baby and kissed him. The baby woke up. He
opened his eyes and smiled. The couple found a very large snake under the
cradle. The snake was dead and full of blood.
“Oh, my wife,” the husband said.
“We have done a terrible thing. The tiger is not guilty! Look at the dead
snake. The tiger must have killed him. He had saved our baby, but I killed
him. Oh, my God! What have I done? I am so sorry. Forgive me, my dear
tiger. Forgive me, please?”
The couple felt very guilty. They have killed their faithful tiger. It all
happened because they did not check the baby first before they killed the
tiger.

Since then, the couple’s village was called Panyalahan. The word
Panyalahan derives from the word “nyalahan”, which means “wrong
guess”.

THE LEGEND OF BANYUWANGI
Penulis :
Once upon a time in Sindureja Kingdom, King Sidareja was talking

to his vice regent, his name was Patih Sidapaksa. The King asked Patih
Sidapaksa to give him the flesh of a young deer.
Patih Sidapaksa took the mission.
When he arrived in the jungle, he saw a young deer. He pointed his arrow
to the deer. Unfortunately, he missed the target. He ran after the deer. He

was running and running until he arrived at a hut. Patih Sidapaksa
knocked the door.
A young and beautiful girl opened the door. She was very beautiful. Patih
Sidapaksa fell in love at the first sight.“How can I help you Sir?” asked the
girl.
"I...I...am looking for a young deer", Patih Sidapaksa was speechless.
"You can find a lot of deer in the jungle. But it's already late and it will be
dark soon. You can continue hunting tomorrow morning. You can come
and spend the night here. Both my father and I are happy to welcome you",
said the girl.
Patih Sidapaksa accepted the offer.
He introduced himself. The girl's name was Sri Tanjung and her father's
name was Ki Buyut.
In the morning, Patih Sidapaksa continued his hunting and after he got a
young deer he returned to the hut.
He came back because he wanted to marry Sri Tanjung. Luckily, Sri

Tanjung also loved him.

Later Patih Sidapaksa asked them to join him to the palace. The King was
very happy Patih Sidapaksa brought him a young deer. However he was
also amazed by the beauty of Sri Tanjung.
The King also fell in love with her. The King had a bad plan. He wanted to
marry Sri Tanjung. So he gave Patih Sidapaksa a very difficult mission. The
King asked Patih Sidapaksa to give him three golden rings from Indran
Kingdom. Patih Sidapaksa knew the mission was more difficult than
hunting a young deer. Indran Kingdom was not an ordinary kingdom. It
was a kingdom of criminals! No one ever came back after going there.
However he still accepted the mission. And before he left, he asked Sri
Tanjung to wait for him.
After Patih Sidapaksa left, the King approached Sri Tanjung. He proposed
Sri Tanjung to marry him. He promised Sri Tanjung to be a queen. She did
not accept the proposal. She loved Patih Sidapaksa and she already
promised to wait for him. The King was angry and put her in the jail.
Luckily, Patih Sidapaksa could do the mission and came back to the palace.
Sadly he could not meet Sri Tanjung. The King lied. He said Sri Tanjung
was in jail because she asked the King to marry her. The King said Sri
Tanjung wanted to be a queen. At first Patih Sidapaksa believed the King.
But Sri Tanjung then said.
"Throw me to the river. If the river smells good, it means I'm innocent.
However if the river smells bad, then the King is lying", said Sri Tanjung.

Patih Sidapaksa then threw her into the river. Amazingly, the river smelled
good. Patih Sidapaksa was very sorry. Sri Tanjung died. He regretted not
to believe her.
When the river smelled good, people instantly said Banyuwangi. Banyu
means water and Wangi means good smell. Since then the place has been
named Banyuwangi.

ABOUT THE AUTHOR
Dr. Sri Marmoah, M.Pd is a

lecturer at the PGSD FKIP,
Universitas Sebelas Maret,
Surakarta, Indonesia. Her passions
for educational topics emerged
during graduate studies in
educational management and
education administration. In
addition, from 2010 She built
experience to be involved in joint
discussion activities and teach
educational courses in a team with lecturers from foreign
universities, which ultimately increased her knowledges and
skills in this field. Not only that, she is also an expert in the field
of English education. This makes her interested in making a full
english book with many students in Universitas Sebelas Maret.
She can be contacted by email: marmuah@staff.uns.ac.id.

Other authors are student from Universitas Sebelas Maret
Mifta Nur Aini D, Mutiara Sari Dewi, Nadya Novitasari, Mardhiya

Ningrum, Nando Ryan S, Nida Aulia N Mahdum Wiraman, Maria
Wahyuningtyas, Muhammad Sholihul Huda, Monica Rini
Widiastuti, Nanda Cossin Nawa Salsabiela, Niken Dwi Juliyanti
Margaretha Intan P., Meireza Putri Ardiyanti, Muhammad Hanun
Hanifah, Lina Wahyu S, Mifta Nurjannah, Naeliyatun ‘Azizah,
Lathifa Hasta Maullana W, Nafida Salsabilla, Nanda Dhiemas Dwi
M, Muhammad Hash Hashol H, Murni Evi Pratama, Nabilla
Rianita, Medy Hanida, Miftah Fariza N, M. Miftahudin Afif, Latif
Auliya, Linda Nur Aini, Milenia Suci Rachmawati, Palupi
Anggraeni, Petrus Jati Rinto Nugroho, Nisa Bastrian, Nur
Noppitasari, Novania Dyta P, Pinkan Dwi P, Niken Shelma F, Nur
Anisah Ristiana, Winda, Niken Shelma F, Nur Anisah Ristiana,
Ayu Anindia Hizraini, M.Pd., Stefi Yolanda, M.Pd., Joko
Triyanto,M.Pd.


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FOLKLORE

(A Collection of Stories from Various Regional Cultures

Dr. Sri Marmoah, M.Pd., dkk

Faculty of Teacher Training and Education

FOLKLORE: A collection of stories in Indonesia Page ii

Dr. Sri Marmoah M.Pd. Muhammad Hash Hashol H

FOLKLORE: A collection of stories in Indonesia Page iii

People's appreciation of the life of folk tales in the area has

FOLKLORE: A collection of stories in Indonesia Page iv

THE ORIGINS OF THE COLOMADU SUGAR FACTORY THE COLOMADU....................1

THE STORY OF WURUNG MOUNT KEBUMEN.................................................................7

THE HISTORY OF WONOGIRI DISTRICT.........................................................................13

THE LEGEND OF TALAGA WARNA..................................................................................26

THE ORIGIN OF MAGELANG CITY..................................................................................30

THE ORIGIN OF THE STORY OF THE KARANG BOLONG REGION IN KEBUMEN...36

THE LEGEND OF MOUNT BROMO...................................................................................41

THE ORIGINS OF THE CITY OF SURAKARTA.................................................................46

THE ORIGIN OF SURABAYA.............................................................................................54

THE ORIGIN OF KARANGANYAR CITY...........................................................................58

THE STORY OF THE TOMB IN THE MIDDLE OF THE SUKOHARJO MULUR

THE LEGEND OF KEMUKUS MOUNTAIN.......................................................................74

THE ORIGIN OF THE NAME BOYOLALI..........................................................................78

THE ORIGIN OF BATURRADEN FOLKLORE OF THE BANYUMAS REGION...............84

THE LEGEND OF TANGKUBAN PERAHU.......................................................................90

THE LEGEND OF BATURADEN........................................................................................94

THE LEGEND OF CRYING STONE....................................................................................97

THE LEGEND OF THE ORIGIN OF PULO KEMARO.....................................................100

THE LEGEND OF N'DAUNG SNAKE...............................................................................104

THE STORY OF PANYALAHAN VILLAGE (THE FAITHFUL TIGER)............................107

THE LEGEND OF BANYUWANGI.....................................................................................111

FOLKLORE: A collection of stories in Indonesia Page v

-Mifta Nur Aini D

-Mutiara Sari Dewi

Sugar Factory was built by KGPAA Mangkunegara IV, the Javanese

FOLKLORE: A collection of stories in Indonesia Page 1

FOLKLORE: A collection of stories in Indonesia Page 2

The Colomadu Sugar Factory was built by KGPAA Mangkunagoro

FOLKLORE: A collection of stories in Indonesia Page 3

The Colomadu Sugar Factory, which originally experienced its

FOLKLORE: A collection of stories in Indonesia Page 4

Under the pretext of nationalization, the Colomadu Mangkunegaran

FOLKLORE: A collection of stories in Indonesia Page 5

FOLKLORE: A collection of stories in Indonesia Page 6

Mount Wurung is a mountain located in Kebumen Regency,

FOLKLORE: A collection of stories in Indonesia Page 7

According to local people, this mountain was made by the gods

The village elders agreed to this requirement. The next morning,

FOLKLORE: A collection of stories in Indonesia Page 8

After hearing that explanation, then the residents understood why

FOLKLORE: A collection of stories in Indonesia Page 9

When the day came to a close, the construction of the mountain

FOLKLORE: A collection of stories in Indonesia Page 10

“Huh, why is there suddenly a hill in this place? Whereas, the

“Please… Please… Help me!” he shouted loudly.

The girl continued to run without caring about her condition

FOLKLORE: A collection of stories in Indonesia Page 11

FOLKLORE: A collection of stories in Indonesia Page 12

The history of the Wonogiri Regency cannot be separated from the

The government in Wonogiri Regency was originally a base area of

FOLKLORE: A collection of stories in Indonesia Page 13

At one time an incident occurred that made Raden Mas Said

Seeing this, Raden Mas Said wanted to complain about injustice to

FOLKLORE: A collection of stories in Indonesia Page 14