Creation myths explain the creation of the universe and the world and its lands. They often explain the story of their
ancestors. 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. This spirit can be either
divine or
ancestral. The reverence for this spiritual entity can be found in
Sunda Wiwitan,
Kejawen, and
Balinese Hinduism. According to the myth of some ethnic groups in
Sulawesi, the
earth sat upon the back of gigantic
babirusa. An
earthquake happened when the boar felt itchy and rubbed its back against a gigantic
palm tree. This myth has its counterpart, in the Hindu myth of
Varaha, the third
avatar of Vishnu as a gigantic boar that carried the world upon his back.
Dayak The
Dayak indigenous religion,
Kaharingan, is a form of
animism. 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). Representations of this primal couple are among the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder. The body parts became the present universe stage by stage. 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. The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight, are central to Dayak religion. They bring together the various realms of Heaven (Upper-world), earth and Under-world, for example healing the sick by retrieving their souls while they journey to the Upper-world land of the dead, accompanying and protecting the soul of the dead, presiding over annual renewal and agricultural regeneration festivals, etc. Death rituals are most elaborate when a noble (
kamang) dies. 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.
Batak The
Batak creation myth has many versions. Large collections of Batak tales were recorded by European scholars in their own languages (mostly Dutch) beginning in the mid-19th century. At the beginning of time there was only the sky with a great sea beneath it. In the sky lived the gods and the sea was the home of a mighty underworld
dragon Naga Padoha. In some versions of the tale he guarded a vast celestial treasure hoard, from which gems and diamonds were scattered to the heavens by his breath to become the first stars. The earth did not yet exist and human beings, too, were as yet unknown. At the beginning of creation stands the god
Mula Jadi Na Bolon. His origin remains uncertain. A rough translation of the name is the "beginning of becoming". Everything that exists can be traced to him.
Mula Jadi lives in the upper world, which is usually divided into seven levels. His three sons,
Batara Guru,
Mangalabulan and
Soripada were born from eggs laid by a hen fertilized by
Mula Jadi. Two swallows act as messengers and helpers to
Mula Jadi in his act of creation. Their functions vary in the different versions.
Mula Jadi begets three daughters whom he gives as wives for his three sons. Mankind is the result of the union of the three couples. Besides the three sons of
Mula Jadi another god,
Asiasi, has only unclear place and function. There is some evidence that
Asiasi can be seen as the balance and unity of the trinity of gods. The origin of the Earth and of mankind is connected mainly with the daughter of
Batara Guru,
Sideak Parujar, who is the actual creator of the Earth. 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. She refuses to go back, but feels very unhappy. Out of compassion
Mula Jadi sends his granddaughter a handful of earth so that she can find somewhere to live.
Sideak Parudjar was ordered to spread out this earth and thus the Earth became broad and long. But the goddess was not able to enjoy her rest for long. The Earth had been spread out on the head of
Naga Padoha, the dragon of the underworld who lived in the water. He groaned under the weight and attempted to get rid of it by rolling around. The Earth was softened by water and was almost destroyed. With the help of
Mula Jadi and by her own cunning
Sideak Parudjar was able to overcome the dragon. She thrust a sword into the body of
Naga Padoha up to the hilt and laid him in an iron block. Whenever
Naga Padoha twists in its fetters an earthquake occurs. After the lizard-shaped son of
Mangalabulan, the husband the gods intended for her, had taken another name and another form,
Sideak Parujar marries him. She becomes the mother of twins of opposite sexes. When the two have grown up their divine parents return to the upper world, leaving the couple behind on the Earth. Mankind is the result of their
incestuous union. The couple settle on Pusuk Buhit, a volcano on the western shore of
Lake Toba, and found the village of Si Anjur Mulamula. The mythological ancestor of the Batak,
Si Raja Batak is one of their grandchildren.
Toraja Torajans indigenous belief system is
polytheistic animism, called
aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with
Puang Matua,
the Creator. The cosmos, according to
aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. 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. Other Toraja gods include
Pong Banggai di Rante (god of Earth), ''Indo' Ongon-Ongon
(a goddess who can cause earthquakes), Pong Lalondong
(god of death), and Indo' Belo Tumbang'' (goddess of medicine); there are many more.
Asmat The mythology of
Fumeripits explain the origin of
Asmat people, on the Southern coast of
Papua. The myth explains that Fumeripits was the first man in Asmat lands. Fumeripits' canoe sank in the sea and his body was stranded on Asmat coast. He was revived by magical bird. Feeling lonely he carved numerous wooden figures, and when he created
tifa drum and played it, these wooden figures magically became alive as the ancestors of Asmat people.
Sunda According to
Sunda Wiwitan beliefs of the
Sundanese, a supreme god named Sang Hyang Kersa created the universe and also other gods such as Mother Goddess
Batari Sunan Ambu and Batara Guru (identified as
Shiva after the adoption of Hinduism). Many other gods were adopted from Hindu gods such as
Indra and Vishnu. 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. Sang Hyang Kersa also created seven bataras (lesser demigods) in Sasaka Pusaka Buana (The Sacred Place on Earth). The oldest of these is Batara Cikal who is considered the ancestor of the Kanekes people. Other bataras ruled various locations in Sunda lands and became the ancestors of human beings. Sundanese
folklore also explains the origin of certain things and places. The myth of
Sangkuriang explains the origin of
Tangkuban Perahu volcano, and the collective memory of an ancient lake in
Bandung. The epic tale of
Ciung Wanara explains the relationship between Sundanese and Javanese people as the tale of two contesting brothers.
Javanese The
Javanese beliefs of
Tantu Pagelaran explains the origin of
Java island. Batara Guru (
Shiva) ordered the gods
Brahma and
Vishnu to fill Java island with human beings. However at that time Java island was floating freely on the ocean. 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.
Vishnu transformed into a giant
turtle and carried the Meru upon his back, while the god
Brahma transformed into a giant
naga serpent and wrapped his body around the mountain and giant turtle's back, so the Meru mountain could be transported safely. The mountain fragments scattered upon Java created the
volcanoes and mountainous regions spanned from west to east. The main part of the Meru mountain attached to the eastern part of Java. Later the gods cut off a small tip to make Mount Pawitra (
Mount Penanggungan,) while the main part of Meru mountain became
Semeru volcano, the abode of Lord
Shiva. The myth of
Aji Saka tells the story about the coming of civilization to Java, brought by the legendary first king of Java Aji Saka, and the story of
Javanese script. Soon after the gods created and nailed the island of Java, the island became habitable. However the first race to rule the island were the
denawa (giant demon) that repressed all creatures and ate humans. The first kingdom in Java was Medang Kamulan, and the king was the Giant King Dewata Cengkar, the cruel King of the country who ate the flesh of his own people. One day a young wise man by the name of Aji Saka come to fight Dewata Cengkar. Aji Saka came from Bumi Majeti. Some sources hold that his origin was Jambudwipa (
India) from Shaka (
Scythian) origin, explaining his name. One day he told his two servants Dora and Sembodo that he was going to Java. He told them that while he was away, both of them were to guard his heirloom (Pusoko). After arriving in Java, Aji Saka moved inland to the kingdom of Medang Kamulan. In a battle, Aji Saka pushed Dewata Cengkar into the South Sea. Dewata Cengkar did not die, instead becoming a Bajul Putih (White Crocodile). Aji Saka became a ruler of Medang Kamulan. Meanwhile, a woman of the village of Dadapan, found an egg. She put the egg in her Lumbung (Rice Barn). After a certain period the egg vanished, replaced by a snake. The villagers wanted to kill the snake, but the snake said, "I'm the son of Aji Saka, bring me to him". 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). In the palace Jaka Linglung greedily ate the domestic pets of the palace. He was punished by the King, expelling him to live in the Jungle of Pesanga. He was tightly roped until he could not move his head. He was instructed only to eat things which fall into his mouth. One day, a group of nine village boys were playing around in that Jungle. Suddenly it was raining heavily. They found shelter in a cave. Only eight boys went inside, while the ninth, suffering from skin disease had to stay out. All of a sudden, the cave fell apart, and the eight boys vanished. Only the one who stayed outside was safe. The cave was actually the mouth of Jaka Linglung. After ruling the Medang Kamulan kingdom, Aji Saka sent a messenger to inform his faithful servants to bring the pusoko to him. Dora came to Sembodo and told him that Aji Saka ask them to bring the pusoko to Java. Sembodo refused, since he clearly remembered Aji Saka's order: no one except Aji Saka himself was allowed to take the pusoko. Dora and Sembodo distrusted each other, and suspected that the other tried to steal the pusoko. They fought to death. 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. Aji Saka composed a poem to them that later become the origin of hanacaraka
Javanese script. The Javanese alphabet itself forms a poem, and a perfect
pangram, of which the line-by-line translation is as follows.:
Minangkabau Minangkabau culture is heavily influenced by Islamic faith. As a result,
Islamic mythology can be found in Minangkabau culture. However
Minangkabau people have their own legend about the origin of their tribe's name. The name
Minangkabau is thought to be a
portmanteau of
minang ("victorious") and
kabau ("buffalo"). Minangkabau royalties can be traced to Matriarch
Bundo Kanduang.
Malay Malay also heavily influenced by Islamic culture. As a result,
Islamic mythology shaped the myth among Malay people. The
Malay Annals (Sulalatus Salatin) describe some of these myths and often mention Islamic and Middle East references. According to Malay legends the ancestor of Malay king was
Sang Sapurba a demigod descendant of Iskandar Dzulkarnain, a Middle Eastern legendary-historical figure usually associated with
Alexander the Great. 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. ==Deities==