Mythology of Indonesia
By contrast, Javanese, Balinese and Sundanese were influenced by Hindu-Buddhist Indian mythology as early as the 1st century CE.
Hindu gods, legends and epics such as Ramayana and Mahabharata were adopted and adapted into a uniquely local form.
For example, native rice goddess Dewi Sri is identified with Lakshmi the shakti of Vishnu, and Semar and his sons the Punakawans are incorporated into the epic of Mahabharata in Javanese wayang kulit, as the clown servants of the Pandawas.
However, belief in local spirits such as the forest guardian, the ghost of water or haunted places still exists, often associated with a jinn or the tormented soul of a deceased human.
Most native Indonesian ethnic groups, especially those not influenced by other traditions, explain the origin of the universe, gods and deities, as well as their ancestors.
Ancient people in Java and Bali believed in an unseen spiritual entity that has supernatural powers identified as Hyangs.
The Dayak arose from middle-earth out of a cosmic battle at the beginning of time between a primal couple, a male and female bird/dragon (serpent).
This primal sacrificial creation of the universe is re-experienced and ultimately harmoniously brought together in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and cooperation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc.
[3] On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.
Large collections of Batak tales were recorded by European scholars in their own languages (mostly Dutch) beginning in the mid-19th century.
His three sons, Batara Guru, Mangalabulan and Soripada were born from eggs laid by a hen fertilized by Mula Jadi.
She flees from her intended husband, the lizard-shaped son of Mangalabulan, and lets herself down on a spun thread from the sky to the middle world, which at that time was a watery waste.
The couple settle on Pusuk Buhit, a volcano on the western shore of Lake Toba, and found the village of Si Anjur Mulamula.
Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof.
Batara Guru rules the kahyangan or svargaloka as the king of gods, while the Sang Hyang Kersa remains unseen.
According to Sundanese legends, the land of Parahyangan highlands was magically created when the hyangs (gods) were happy and smiling.
To fill the land Sang Hyang Kersa created animals and demons, while the myth of Dewi Sri explains the origin of rice and plants on earth as told in Wawacan Sulanjana.
[10] Sang Hyang Kersa also created seven bataras (lesser demigods) in Sasaka Pusaka Buana (The Sacred Place on Earth).
The myth of Sangkuriang explains the origin of Tangkuban Perahu volcano, and the collective memory of an ancient lake in Bandung.
Batara Guru (Shiva) ordered the gods Brahma and Vishnu to fill Java island with human beings.
To make the island stay still, the gods decided to nail it on the earth by moving part of Mahameru in Jambudvipa (India) and attaching it upon Java.
Aji Saka told the snake that he would be recognized as his son, if he could kill the Bajul Putih in the South Sea.
After a long, stormy battle in which both sides demonstrated strength and skill, the snake killed Bajul Putih.
As had been promised the snake was recognized as Aji Saka's son and he was given a name Jaka Linglung (a stupid boy).
After ruling the Medang Kamulan kingdom, Aji Saka sent a messenger to inform his faithful servants to bring the pusoko to him.
Aji Saka became curious why it was taking so long, came home himself only to discover the bodies of his two faithful servants and the terrible misunderstanding between them.
:[13] Hana caraka There (were) two messengers data sawala (They) had animosity (among each other) padha jayanya (They were) equally powerful (in fight) maga bathanga Here are the corpses.
The Malay Annals (Sulalatus Salatin) describe some of these myths and often mention Islamic and Middle East references.
It was said that Sang Sapurba descended on the top of Bukit Seguntang in Palembang and became the predecessor of Malay kings in the region.
The myth connected to the story of god and goddesses and mythical or legendary creatures Demons are malevolent beings and evil spirits.
