Tayub is a itinerant entertainment troupe. Soegio Pranoto, a tayub practitioner from Nganjuk defines tayub as ditaTA ben guYUB (regulated to create togetherness), a philosophy attached in tayub as social dance.  The basic value is same interest to appreciate skill, soul, and art talent, and also the skil of gamelan players and dancers. This similarities created harmony of tayub in a form of a dance with foot beat and movement as the sound of kendang, wave of arms as the rhyme of gambang and the move of head on every sound of gong. Though in its development, ‘social’ (dance) is also defined in a general form of silaturahmi or keeping good social life

Pagerjuang is located in Klaten, Central Java, Indonesia and it  is popular for its pottery. Jugs, urns, bowl, water vessels can be found lining on the streets.The women style is very unique here. Their sarong folded across outstretched legs. One foot attached to a pulley driving the wheels, and then the spinning clay mound on teak wood where they pull various shapes of pottery, wheel rests at 45 degres angle to the ground.

This kind of method is known as angled spin (putaran miring), and known by women in Pagerjuang since 14th century, according to locals. In general women is Java wear sarongs. that this angled pottery wheel was developed as it is more polite than having wheel between a woman’s legs and they feel that the wheel with that angle  creates harmony.

Women in Pagerjuang usually start to create pots since they were young girls. The most difficult part of pottery is to center the clay on the angle. According to locals, Pagerjuang clay has been harvested for 700 years. A huge pot was brought here by Sunan Pandanaran. There is no history record about this history but locals said that when Sunan Pandanaran arrived, local people have made pottery. This pottery skill is handed down from mother to daughter and the angled spin potters’ skill are now being enhanced. Younger generation have course at ceramics foundation in Malang to learn how to make more artistic pottery shapes. In the older time, people only made Kendi, water pot, or urns.

The maximum clay to throw up is 30 cm and any larger and the weight of the angled clay causes collapse. Only women here that make pottery as in its history. The angled wheel was designed for women wearing sarongs. No one knows when this potter’s wheel was designed, local people think that probably this was since the 14th century.

In 2006, when quake hit, 80 % of the pottery was collapsed and Australia and Japan govt came for reconstruction project for Pagerjuang Pottery.

Bratang flower market is traditional market in Surabaya located at Jalan Bratang, nearby Kebun Bibit, a green park. Next to this market located Bird Market. In the beginning there were only few shops here, and since 1990s the market evolved. This market is well managed, clean and suitable for flowers shoppers. Parking area is spacious enough. Often students of elementary & junior high or visit this flower market to learn about plants and flowers. Foreign and domestic visitors visit Bratang flower market as one of Surabaya city tour spot.

Slightly, this flower market looks like only few shops from the street, but actually, the market covers 2400m2, more than 200 shops. So to see more flower collections, visitors can walk on the isle. This market opens 24 hours a day but few shops closes at 6 pm. On weekend, this flower market is visited by flowers lovers.

Bratang flower market has complete collections, beside flowers, you can find pots, vase, garden decoration, herb plants, orchid, garland, fertilizer and anything to do with garden and flower.

Bratang Flower Market Exclusive Photos

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Rajegwesi beach is located in Sukamade National Park, a gateway to the national park. The beach is colored by wooden boats owned by local fishermen. The boat is motor boat, and usually catch fishes on the sea nearby the beach. But as the location is at the southern sea of Java which has big swell, sometimes fishermen do not go for work due to weather and swell.

Administratively Rajegwesi is located Desa Sarongan, Kecamatan Pesanggaran, Banyuwangi, Jawa Timur, Indonesia. From Banyuwangi is about 65 KM, and can be reached in 3.5 hours. On the way there, passing Sungai Lembu Plantation. Cacao, coconut, and rubber grow green on left and right side. Plantation workers collecting rubber can be seen along the way, which they carry with bicycle or on foot to nearby factory.

Rajegwesi means fence made of iron. Local people said that there were iron fence at the beach area, but after the advent of Japanese in 1942, the iron fence was gone.

The beach has white sand though it is not that wide, swimming is fun to do here, sure when the wave is friendly. This beach is popular for locals people of Banyuwangi to enjoy weekend and for foreigners this beach is a rest area on the way to Sukamade, Turtle Beach. Here there is a small stall selling basic needs including coffee and other drink where visitors can sit and take short break before continue the trip to Sumamade or Green Bay.On weekdays and non holiday, the beach is very quiet.

Someone who visited Sukamade, said that she was very impressed by locals who were so polite to visitors. They smile and wave. And children will wave when they see visitors. Event the 4X4 driver nod, smile and said hi en route when passing the local people.

There is no accommodation hotel available here, but is visitors are interested to stay overnight, they can rent room at local people house. Rajegwesi is recently developed community based tourism to increase its tourism.

Not far from the beach area there is an endemic flower of Raflesia, and Japanese cave used by Japanese in the WW II.

Exclusive Photos of Rajegwesi Beach

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Tenggerese dukun has distinctive function and role than dukun from other community outside Tenggerese, such as Javanese, Madurese and Osing. Outside Tengger, dukun is person considered of having supernatural power to heal patients or to make people sick. Dukun that can heal sick people is called as dhukun cilik. While dukun Tengger is a chosen one as custom leader and as religion leader. Dukun Tengger has authority and duties to lead meditation, religious ceremony, custom ritual, and as an ulema or priest. In Tenggerese community, Tenggerese dukun is called as dhukun gedhe. In executing his call, dukun is assisted by legen, dhandhan and tiyang sepuh.

Until today, though they convert Hindu Dharma, Tenggerese dukun still maintains tradition in worshipping god that resides in Mt Bromo, a sacred ceremony handed down by their ancestors. For western experts, this tradition is called as animism, tradition to worship invisible entities (in Javanese = sing mbau rekso) and people that are superficially influenced by Hinduism in pre modern period (Pegeaud). But this opinion was denied by Nancy J Smith Hefner who stated that the sacred ritual of Tenggerese dukun has strong Hindu impression.

Tenggerese Ritual is not that complex as Javanese one. Tengger Hinduism was built by system that are agreed by the community and arranged officially by dukun or other people know ritual protocols. Dukun inherit  ritual equipments and mantra from their predecessors. Incumbent dukun were from direct descendant from previous dukun or nephew of from father or mother side. Dukun is eligible if he has the following qualities:
1.Having extensive knowledge about Tenggerese tradition especially oral traditions
2.The community should agree to promote him as dukun by a discussion forum and
3.Approved and appointed by related government service.

Tenggerese dukun is appointed through test (mulunen) and witnessed by community from villages in Tengger region on Kasada ceremony held in Poten, The Sea of Sand (caldera), on foot of Mt Bromo. Dukun position is higher than modin in Java-Islam, but lower than pedanda in Bali-Hindu (Widyaprakosa). Dukun inauguration in Kasada ceremony is initiated by long process that should be through by dukun candidates. They should learn and memorize archaic and complex text of Tenggerese mantra.

Tenggerese believe that ancestors spirits reside among them and do not leave this world. The spirits can be invited after certain mantera is read and this mantera is only known by dukun. So dukun in the bridge between common people to ancestor spirits and gods. Therefore dukun can bridge people wishes for protection and save from disaster.

Dukun is an active heir of history of the origin and tradition of Tenggerese, and also treat Tenggerese mantra or japa mantra as  precious and sacred assets. Tenggerese dukun daily activities are filled with rituals, reading mantra  for love, safety, well being, and prosperity to Hong Pukulun, gods, and spirits that guards villages called as dhanyang.

In their activities, dukun read mantra according to the purpose of the rituals. Though Tenggerese dukun admit as part of Javanese society, mantra read by dukun are different than that of Javanese. Mantra read by Tenggerese dukun only have two function: to yield something and to ask for protection, for individual, family, or Tenggerese community. While Javanese dukun mantra usually have 4 functions : to yield something (productive), to protect someone or community (protective), to hurt or kill rival or someone hated (destructive), and to tell fortunes in the future (Koentjaraningrat).

As an oral product, Tenggerese mantra has  been handed down for centuries. The openness of Tenggerese dukun to the ones concern about Tenggerese mantra from outside Tenggerese community yielded rewriting of the mantra by people outside the community. The recording through different time and different writer and from different active heirs causing change. But dukun do not make a fuss about the differences.

Nowadays, there is an official school for Tenggerese dukun. There are currently about 40 dukun and they can speak bahasa Indonesia well. Usually in Kasada only 28 dukun attend. They are located in villages of Tengger such as Probolinggo, Lumajang, Pasuruan and Malang Regency. Tenggerese community live on those regencies named after the regency : Malang Tenggerese, Pasuruan Tenggerese, Probolinggo Tenggerese, and Lumajang Tenggerese. They have two big events, Kasada and Karo ritual annualy, that involved all Tenggerese. Dukun also lead the following ritual:
1. Unan Unan Ritual
This ritual is held every 5 years. The purpose of this was to cleanthe village from sporits and purify spirits so they can return to nirvana. Unan unan derives from tuna means loss, means that this ritual could complete missing things within 5 years. In this event, Tenggerese slaughter bull to be sacrificed.

2. Entas entas Ritual
This ritual was held to purify spirit of dead people on the 1000th day after he or she died, so the spirit can enter heaven. This ritual costs much as bulls should be slaughtered. Bull meat is used as meals and as sacrificial offering. The richer the ritual holder, the more luxurious the ritual is.

3. Puja Mubeng Ritual
This ritual is held on the 9th month of Tenggerese calendar or Panglong Kesanga, on the 9th day after full moon. Everu Tenggerese people, young and old, walk around the village with dukun and playing ketipung. This ritual is held to avoid disater. The parade starts on the eastern border of the village and the proceed to other borders and ends at Dukun’s house. Villagers prepared foods for this event voluntarily.

4. Birth Ritual
This ritual has sequences.
When baby was in mother’s womb, the family holds sesayut ceremony. This ceremony is held for the health and well being of the baby. After the baby born, sekul brokohan ceremony is held. Baby’s placenta which is called as batur or friend then kept in a coconut skin and put in sanggar (hall). In the day 7 or 8 when baby born , a ritual of cuplak puser is held, when baby’s belly button is dry. This ritual purpose is to remove all dirt from baby for health sake. When the baby was given a name, family make a small ceremony by making jenang abang and jenang putih (red and white porridge). This ritual was also for baby’s health purpose. After beaby’s age is 40 days, kerik ritual is held. This ritual uses reed leave so later baby could talk well. After baby reachs 44 days age, among among ritual is then held so baby could be free from evil spirits, so baby should be protected by mantra when the baby can turn his/her body.

5. Tugel Kuncung or Tugel Gombak Ritual
This ritual is held when baby is 4 years old. The front hair of the baby is cut for safe sake.

6. Marriage Ritual
Marriage day is dicided by DUkun according to Tenggerese calculation. Dukun day calculation based on saptawara and pancawara of the bride and groom, beside also fortune of clothing (sandang), pangan ( meals) and illness (lara), and dearth (pati). Wedding day should avoid lara and pati. If it is held on lara and pati, ngeparas ritual should be held by proving offering and sacrifice that is blessed by dukun’s mantra. For couple who married in lara and paty day should hold ngeparas ritual annualy. The peak of Marriage ritual is Walagara ritual, or wedding procession led by dukun. IN Walagara ritual, dukun brings a cup of water poured in a prasen and stirred by young coconut leave (janur) or banana leaf and then blessed with mantra. Later the bride put her forefinger in water and rub earthen fireplace, door, and hands of guests, for asking bless.

7. Death Ritual
This is usually held in cooperation action. Neighbors give anything needed for the burial. The spontaneity donation can be money, rice, kaffan, sugar, or thers. After the dead was cleaned or showered, then dukun splash holy water to the body. Before the burial dug, dukun pour blessed water.The dead buried facing Mt Bromo, and evening the dead’s family make a ritual selametan. The dead person then is made an effigy from flower and leaves, called as petra or bespa.

8. Barikan Ritual
Is held after earth quake, disaster, eclipse or other events influencing Tenggerese. If those occur and give bad sign, Tenggerese will make ritual 5 or7 days after they happened. If those occur and give good sign Barikan ritual is held to thank God. Barikan is attended by Tenggerese and led by village leader and dukun. The ritual cost is borne by all villagers.

9. Liliwet Ritual
This ritual’s purpose is for family prosperity and held on every household. This ritual dukun gives mantra every parts of the house such as kitchen, door, tamping, sigiran, and 4 direction of yard. Usuallu before liliwet ritual held, Tenggerese do not start farming.

Mbah Marijan was born in 1927, in Kinahrejo, Umbulharjo, Cangkringan, Sleman, Yogyakarta. He married to Ponirah, and they have 10 children, 5 of them died, 11 grandchildren and 6 great grand cgildren. Mbah Marijan’s children alive are Panut Utomo (50), Sutrisno (45), Lestari (40), Sulastri (36), and Widodo (30).

In 1970 Mbah Marijan was promoted as abdi dalem of Keraton Kasultanan Yogyakarta and Sri Sultan Hamengkubuwono IX gave him a new name : Mas Penewu Suraksohargo I. Mbah Marijan was promoted as Mantri, assisted his father who was the guardian of Mt Merapi. When he was an assistant of guardian, he often led labuhan ritual on Mt Merapi summit. After his father died, on March 3rd 1982, Mbah Marijan was promoted as the guardian of Mt Merapi. As abdi dalem of Mt Merapi of Keraton Yogyakarta, Mbah Marijan showed high loyalty balues. Though Mt Merapi was erupting, he did not want to be evacuated.

In 2006, Sri Sultan Hamengkubuwono X asked Mbah Marijan to evacuate. Mbah Marijan was firm with his decision to stay in Merapi Area though Merapi showed its massive activity. He even did ritual there. Many believed the 2006 eruption could not get worse because he had stayed there. At that time, he had led a procession of about 100 people, circling nearby villages three times, covering a distance of 54 kilometers in silence. Residents also made offerings like apem (rice flour cakes) to appease angry spirits on the mountain.And Merapi, took 2 lives (only). In 2010 Merapi showed its powerful activity again, he refused to move. He died on 27 October 2010, in his house, by the hot cloud of Mt Merapi. He was found in sujud, kneeling position with his  face on the floor praying, covered with debris from collapsing walls and trees in one of the rooms in his house, which was badly damaged by the hot spew.

People remember him as humble and humorous person. Once when President Yudhoyono would visit Merapi, on that day Mbah Marijan went to the top of Merapi to do his duty as he had thing to do. When a messenger from Ministry of Environment asked him to go with him to Jakarta for an award giving to him. Mbah Marijan smiled at that time and said

“Well, I am an old man. I am not able to go too far,to Jakarta. But if i am awarded, it will be easier if the award is brought here, won’t it? So I don’t have to travel to Jakarta, as in Jakarta I will only receive an award you would give me. Isn’t it easier?”

Or when he was invited by Germany Govt to see the opening of World Cup 2006. He said “ I don’t want to go. I am just a common person, I do not know anything. I wear flip flop, my flip flop will be lost (in the crowd)” . That invitation was delivered by a German journalist as asked by Munich Mayor and accommodation, all documents would be provided by the govt. But the journalist could not meet him as Mbah Marijan was heading to Mt Merapi summit with hoe on his shoulder. But meeting him or not, Mbah Marijan would not leave Mt Merapi for World Cup.

Javanese rooms design is influenced by cultural factors. The agrarian culture is one of factors which influenced considerably in directing room function.

Agriculture activities are activities which passed long process for thousands and even hundred of years in human history. The glorious day of agrarian community begins when food gathering period replaced with its role in Industrial revolution, when human quit gathering food as they found better way to live by cultivating farms and tame animals.

Agrarian community and settling culture have close relation, as on that period human start to farm and quit living in nomaden life. There was a settle necessity, to build a house and this evolved as simple settlement. This was the reason why agrarian culture influenced in rooms design in traditional house, one of them is Javanese house.

For Javanese society, farming is not only an occupation but also the soul of life itself. Javanese belief before the arrival of Islam was influenced by agriculture activity, so was the chambers in their houses. Dewi Sri legend owns a special chamber in the house, the middle chamber. This chamber is used to fulfil the need for ritual related to farming and Dewi Sri.

The middle chamber or senthong tengah was separated with partition, located on the rear part of the house and a room with one door to enter and exit, sometimes is not completed with door but only put with curtain. There are 3 senthong or chamber in Javanese house. Javanese house always faces south, and the 3 chambers lining up called as  senthong kulon, senthong wetan and sethong timur.

In Omah, book written by Revianto Budi Santosa, Javanese house rooms from Yogyakarta was described in detail. Sethong Kulon or western chamber is used to store crops, Senthong Wetan eastern chamber to store farming tools . And Senthong Tengah is empty and there is only one bed to story precious belongings and not used for any activities.

Senthong Tengah is considered as the best place in the house and treated as sacred place where Dewi Sri visits. This room has mystical nuance, silence and separated from worldly activity of human. In this chamber, periodically the house owner do ritual to ancestor spirits which is personified as Dewi Sri. Offering is put here to honor the protector of paddy so paddy crop will be harvested in good amount and gives prosperity to the family.

Middle chamber in Javanese house has big role as the bridge between house, farms, and protector spirits . But as time goes by, this chamber loses is losing its role. The advent of modern religion to Java is one of its reasons, as monotheists do not recognize offering rituals and the like.

Perkembangan selanjutnya menunjukkan senthong adalah yang paling pertama “hilang” fungsinya. Revianto memberi contoh pada salah satu rumah yang ia amati, karena alasan finansial keluarga maka senthong tengah adalah ruang yang terpaksa disewakan. Hal ini mereka lakukan karena senthong tengah dianggap tidak lagi memiliki fungsi penting. Pada rumah yang lain, fungsi senthong tengah menjadi tempat menyimpan benda-benda peninggalan yang sudah tidak terpakai tapi harus dilestarikan. Ruang ini kini hanya menjadi nostalgia kebudayaan yang pernah jaya di masa lalu.

Dewi Sri is a symbolic character in Javanese society as the result of animism and Hinduism assimilation. Javanese farmers believe that Dewi Sri deeply and reflected in how they treat paddy. Dewi Sri symbolizes house, farm, stability and prosperity.

In Javanese legend, Dewi Sri was cursed by her father as sawah snake. She then traveled and always left message to everyone to give offering in petanen (middle chamber) so their need will be fulfilled. That is why senthong tengah was considered as sacred and in this chamber usually is hung dragon snake picture which symbolizes prosperity. Long time ago, when there was a sawah snake entered a house, the house owner considered it as a sign of a good crop. So farmer would treat the snake well and even gave it offerings.

Raden Putra was the king of Jenggala Kingdom. He had a very kind-hearted queen and a very beautiful concubine. Though the concubine was pretty, she had jealousy nature especially jealous to the queen. She planned bad thing for the queen. She felt that she was supposed to be the queen, so she tried to get rid of the queen.

The concubine held a conspiracy with palace doctor. She pretended to be very ill. The doctor then was called. Doctor told the king that the concubine was poisoned through her drink, and who poisoned her was the queen. King was very angry and he ordered his prime minister to exile the queen to forest.

Prime minister brought the pregnant queen to forest. But the wise prime minister did not kill her. Seemed he knew insidious plan of the concubine. Prime Minister said ” Her Highness, Please do not worry, i would report that i have killed you’ . To manipulate the king, he applied his sword with rabbit blood that he caught. King trusted his Prime Minister report.

After few months lived in forest, the queen had a baby boy and she named him Cinde Laras. Cindelaras grew up as smart and handsome young boy. He made friends with animals in the forest. Oneday when he was playing in the forest, an eagle dropped an egg. He thought ‘ Hmmm that eagle was very kind to give him an egg’. Cindelaras kept the egg and three weeks later, the egg cracked open. It was a baby rooster. Cindelaras took care of the rooster until it grew up to be a handsome and powerful rooster. And unlike other rooster, Cindelaras crowed “Kukuruyuk, My master is Cencelaras, his house is in forest, its roof is made of coconut leave, his father is Raden Putra’

Cindelaras was amazed by its crow and soon showed this to his mother. And the queen told him the story of her life. Hearing that, Cindelaras intended to tell the crime did by the concubine. Queen let Cindelaras went to palace accompanied by his rooster. On the way there were people gathering for rooster fight. Cindelaras was called by the men and dared him for his rooster to fight. Cindelaras agreed.  Cindelaras’s rooster won on every fight. And it was invincible.

Cindelaras’ rooster became popular. Raden Putra, the king, heard about this and ordered his man to invited Cindelaras. Cindelaras came to palace. He was very polite. The king said to himself ‘ This young boy is very polite, intelligent and handsome, he seems to be more than just a common boy’. Cindelarass rooster were fought with king’s rooster. If Cindelaras’s rooster lost, he would be headed and if the opposite, king would give half of his wealth to Cindelaras.

Cindelaras’ rooster won and king accepted his loss. The king asked him who he was. Cindelaras whispered to his rooster and the rooster crowed  “Kukuruyuk, My master is Cencelaras, his house is in forest, its roof is made of coconut leave, his father is Raden Putra’. King was surprised and askedfor confirmation from Cindelaras. Cindelaras explained about who he was. At the same time prime minister came and told the king what really hapened at the forest years ago. The King regret his decision in the past and he hugged his son. Cindelaras and queen were asked to live in palace. The evil concubine was then exiled for her crime to forest. Cindelaras succeeded his father and ruled wisely.

According to Babad Tanah Jawi, a chronicle, Ki Ageng Mangir or Raden Jaka balud or Ki Ageng Megatsari was the son of King Brawijaya V or King Kertabumi, king of Majapahit in the 14th certury.

In the collapse of Majapahit Empire, King Brawijaya’s descents preferred to travel westward and settle in fertile regions, the former of Old Mataram Kingdom. In Babad Tanah Jawi, Raden Megatsari was interested in coconut trees at Progo river bank. That area was also home of many animals.People followed Ki Ageng Mangir and settled at Mangir village and live happily as farmer and making coconut sugar.

After Ki Ageng Mangir I died, the village was led by Ki Ageng Mangir II or Raden Wonoboyo. He was the leader, guru and whom to ask for the village people. Even, Ki Ageng Mangir influence reached villages in the vicinity. Ki Ageng Mangir led his village with cooperation action (gotong royong) and Islam belief. Ki Ageng was also democratic leader, and independent and he was not influenced by other community.
When Pajang supremacy replaced to Mataram in 1589, Mangir was in peaceful situation and Ki Ageng  mangir I died and succeeded by his son, Ki Ageng Mangir Wonoboyo III or Ki Ageng Mangir IV. Ki Ageng Mangir IV was still young and he was single, interested in arts and culture. He was proud of having Kiai Barukuping or Kiai Baruklinting spear.

Senopati Ing Ngalaga Ing Mataram after promoted as Sultan of pajang did not want to stay in Pajang palace and he used title panembahan Senopati instead. Panembahan means leader, teacher of society. He guided society with culture. Panembahan Senopati heard that Mangir which was located not far from Mataram did not want to be the subordinate of Mataram.
Ki Ageng Mangir reasons for his resistance was religious faith, he did not want to worship human or other creatures of God as like in the following song verse :Pan Allah kang andarbeni bumi, aku suwita ing Allahutangala, ora ngawula senopati, jer pada titahing Pangeran (Isn’t in God who owns the world, i am servat of God , not Senopati as we are both God’s creature)

Ki Ageng Mangir wanted to defense his ancestor’s land, who opened the forest without asking anyone’s assistance, and why should he surrender this to other someone? Ki Ageng Mangir, felt that he had authority over Mangir, and that he was on the right side and felt stronger than Senopati.

The Younf Ki Ageng Magir disobedience  was known by Panembahan Senopati and his adviser, Ki Juru Martani and other followers. Panembahan Senopati tried to look for the best way out for this to conquer Mangir. Panembahan Senopati had an experience with his father, Ki Ageng Pemanahan, Ki Penjawi, Ki Juru Martani who finished the rebellion of Arya Penangsang, adipati Jipang Panolan. But that kind of method would not be applied to Mangir, Panembahan Senopati said. Mangir will be treated in more human and cultured way.

Putri Pembayun was the beloved daughter of Panembahan Senopati, she voluntarily became a messenger to conquer Ki Ageng Mangir Wonoboyo. Mataram knew that Ki Ageng Mangir and his ancestors were relatives of Majapahit. This story spread since Ki Ageng Pemanahan and Sunan Kalijaga were still alive. So the relation was broken due to distance and firrefernt beliefs. Therefore, this matter should be finished with peaceful way. Mataram men undercover as troupe. The troupe  constituted of prominent Mataram men. Adipati Martalaya under covered  as Dalang (puppeteer) Sandiguna led this secret mission  assisted by Ki Jayasupanta , Ki Sandisasmita and Ki Suradipa as gamelan players. Retna Pembayun played as waranggana or singer and as daughter of Ki Dalang and accompanied by Nyai Adirasa.

The troupe carried gamelan, wayang and numerous gamelan players. And finally they arrived in Mangir.    Ki Ageng Mangir accepted their visit as this village was having celebration after harvest time. The wayang show was held, and the single Ki Ageng Mangir was attracted to the singer who sat behind the Dalang. The troupe then entertained by various menus in Ki Ageng house. The house was quiet as the owner was single man. And later Ki Ageng mangir who fell in love with the singer proposed her and they both married. By the marriage, actually that Mangir was already part of Mataram Palace.

Ki Mangir did not know that his wife was Pembayun, the princess of Mataram. He did not want to obey Mataram, but he had been son in law of Mataram. Ki Ageng Mangir was really in a crossroad. He loved his wife very much, but to attend to Mataram would be a disgrace to Mangir and his ancestor who had built Mangir, and his ancestor message to keep the independent of Mangir bothered him.

Nyai Ageng Manir, or Retno Pembayun kept asking her husband to meet her father. Ki Ageng Mangir thought why princess of Mataram agreed to marry him? Finally he agreed to meet his father in law in Mataram. mangir pride should be with him, his spear, Kiai barukuping. He should be there as a knight, as equal as in Mangir there is no more casta or paying obeisance. Mataram has prepared ceremony to welcome them. Ki Ageng and Nyai Ageng Mangir who was pregnant, were followed by relatives. They headed to the palace of Mataram (currently Kotagede). At the palace, everything had been set,  Ki Ageng Mangir’s followers and relatives were set to rest and entertained in dining room.

Ki Ageng Mangir was asked to disarmed, including his spear should be left. He took position to sungkem, kneel and respect in front of Panembahan Senopati as his father in law (Javanese tradition). The room was silence. When Ki Ageng Mangir touched the ground to sungkem, suddenly Panembahan Senopati attacked him for politic revenge.Ki Ageng Mangir died, while Pembanyun cried seeing that.

Probably Pembayun loved Ki Ageng Mangir, She probably did not know her father’s plan. And probably she was the victim of power ambition.