Identifikasi bangunan..., 
Anugrah P.F. Alim, 
FIB UI, 2008


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CHAPTER 1 INTRODUCTION
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Identification of the building ..., Anugrah P.F. Alim, FIB UI, 2008

1. 1. Background Megalithic understanding has been frequently mentioned
       by experts as a tradition
which produces large boulders, referring to the etymology of mega
means large, and Lithos means stone (Soejono, 1993: 205). Based on
this it can be raised the megalithic culture in general concerning
heritage- relics of boulders. Megalithic culture by some experts tend
to associated with the worship of ancestors (ancestor worship). Concept
megalithic connote a large stone is often incompatible with the data
found in various regions. Wagner promoted the concept of megalithic
actually not only refers to the large rock, because of the small
stones, and even without even if something can be said monuments
megalithic characterized. This is when the intended on the intent and
purpose of worship of the ancestors (Wagner, 1962; 72 in Prasetyo,
2004: 94). During this study also proves the existence of relationships
closely, even uninterrupted until now among the ceremonies of ancestor
worship, either by using small-sized stones, and by using stone large,
sustained without monument or even at all. Although no monument
altogether, megalithic idea has taken root in supporting community
life, particularly in Indonesia, so without the use of buildings
megalitikpun a ceremony can be considered as a ceremonial megalithic
(Soejono, 1981: 195). Material- cultural material contained in the
megalithic tradition was also experiencing development, so the more
variety, which probably caused also by local environmental influences
(Sukendar, 1982: 83).
       Megalithic heritage plays an important role in the study of
archeology in Indonesia. The tradition includes a long enough period
of time, because the existence This tradition took place from the
Neolithic period around 4,500 years ago until the present (Geldern,
1945 in Prasetyo, 2004: 96-98).





Based on a very long period of continuity, the tradition of megalithic
has undergone a complex development, and shape variations occur, and
kind of legacy. It was not only in Indonesia but also in southeast Asia
even in Asia Pacific (Byung-mo Kim, 1982 in Prasetyo, 2004: 104-105).
The term "megalithic" is not the time or the megalithic megalithic
culture, but is a tradition that evolved from the Neolithic period
until the bronze iron, continued even until now (Soejono 1981:
307). Regions in Indonesia which still shows the existence of this
megalithic tradition (Living Megalithic tradition) among others,
contained in Nias, Toraja, Sumba and Flores. In addition to some
area, in West Java are also found relics of megalithic tradition,
as found in the area of  Pandeglang, Sukabumi, Cianjur, Bogor,
Ciamis, and Brass.  The relics consist of the tomb chest batu1,
statues megalitik2, mortar batu3, menhir4, building a staircase or
punden berundak5, dolmen6 stones, and others. Heritage exciting and
scattered are building terraces on Mount Padang, Cianjur.
        Various areas in West Java, there are findings of a
staircase-building steps which has the characteristics of the relics of
megalithic tradition. One of them is the site Kampung Sindangbarang,
Eurih Sand Village, Taman Sari Sub-district, Bogor southwest.
Distances The village is about 6 km from Bogor Palace. In Kampung
Sindangbarang are found many large rocks. Location of the stones found
in the area quite extensive, and showed the density increased towards
the higher slopes.  Topografisnya state slope of the sloping land,
so the state settlements population follows the slope of the land.

1 Stone coffin burial container is made of stone. The form, among
  others, the stone coffin tomb,
dolmen, sarcophagi, kalamba, waruga, and pandusa (Prasetyo, 2004:112) 2
  Megalithic statues are sculptured in the form of human or animal
associated with trust megalithic (Sukendar 1996: 2-3) 3
  Stone is a stone mortar for pounding grain hollow-bijiian or anything
that needs to be crushed. (Sukendar 1996: 2-3) 4
  Commonly called upright menhir stones, natural stone has been
formed for the purpose of human hands worship or for burial markers
(Sukendar 1996: 2-3) 5
  The building is a kind of relic terraces punden megalithic
tradition which are included in the structure.  Another type of
structure commonly found together with this building is a stone road,
stone walls, children stairs are all commonly found in a single unit
(Soejono 1993: 73-98) 6
  Commonly called a stone table, consisting of a stone that is
sustained by the stones small as a foot (Sukendar 1996: 2-3)

.



According to the residents, building stones are also found in other
districts around Mount Salak, such as in the Cijeruk, Tenjolaya,
Pamijahan, and Cigombong. Many of the findings in the area
Sindangbarang form of buildings staircase-steps or terraces.
       The findings in the form of objects, and buildings within
the site Sindangbarang has similarities with the characteristics of
megalithic heritage. One is staircase building, called by local people
as Sand Karamat.  Building Sand Karamat was inside there are objects
that are similar to relics-the remains of the megalithic tradition.


1 .2. Issues Discussing the problem, of course used a variety of
       data. Target
main archeological sites are still in Sindangbarang.  Data about the
neighborhood, and the data that has similarities with object under
study is also used as supporting data, so it can be done interpretation
in accordance with the intention of the study.
    Disclosure issues in this study uses a number of data form of
written sources claim the experts in the field of archeology, ancient
history, and expert Philology. This is because of the possibility of
verbal speech-related with Sindangbarang site, therefore the study
of the site seems Sindangbarang should also support data from written
sources. Archaeological studies that use written data sources, often
facing all three states as follows:
   1. Archaeological data have antiquity either on site or
       at other places (museums, rescue centers, privately
       owned). Archaeological data can be explained aspects of its
       aspects through written sources philologist's work. This makes
       data archeology has conformity with written information from
       these sources.  The first is very easy for archaeological
       studies, but it rarely happens.
   2. Archaeological data have artefaktual, and well aware arkeolognya
       picture physical data, but for the time being there are no
       sources of support written that can be used to further assess
       the archaeological objects.





3. Archaeology actually challenged to prove some data about
       kemasalaluan mentioned in written sources claim the results
       of the philologist, because the archaeological data can not
       be found, but information from the source adequate written
       (Munandar, 2004: 23-25).  As previously stated, the data will
       artefaktual philology and data
used in the data processing phase, in order to find the fit between the
existing data, and for the ultimate goal of the study, the explanation
of building terraces Sand Karamat who are in Sindangbarang Site.
       Considering there has never been a study of this area, then
the problem discussed is the issue of identification. Seeing the
building staircase circumstances Sand Karamat, patterns, and shapes
of objects in the area of  the building, showing characteristics
similar to the megalithic tradition tingalan culture. The statement
can produce a single research problem, namely: Efforts to identify the
buildings and terraces Sand Karamat objects contained in it is similar
to the terraces punden tingalan megalithic tradition, of course it
The explanation must be given in accordance with existing data.
       The reason the selection of this topic, because building new
terraces were known existence. In terms of building structure, and
the findings therein, shows similarity with the relics of megalithic
tradition.


1. 3. Research Objectives In general, this research aims to examine
       new archaeological data that can be
provide preliminary information for further studies. The study also
exploratory nature, a preliminary study which is expected to provide
clues complete identification of the building staircase Sand Karamat,
as well as objects contained therein.
       Given the findings in the form of embodiment of human culture
(material culture) in any form should be preserved for the sake of
science education, and Indonesian national identity, then the findings
in the entire archaeological Sindangbarang, including Karamat Sand
buildings need to be conducted further research, and depth. This
study also aims to recommend the building of Sand Karamat,




and the whole archaeological Sindangbarang become one of the
Heritage Objects (BCB) Indonesia. That is because there has been no
archaeological Sindangbarang None are listed in BCB Indonesia.


1. 4. The scope of research As already noted, that this study is the
      first study
Sand Karamat staircase to the building which has the purpose of trace
data early. Confine ourselves to the research effort through the
identification of building terraces data collection, both artifacts
and environmental data around the region. Data comparison using
punden-punden terraces in Indonesia especially in Java West, as well
as archaeological scattered Sindangbarang as reference material as
well as comparative data to reveal the existing problems.


1. 5. Sources of data 1. Primary data: Building staircase Sand Karamat
   alleged punden
      staircase, and the findings contained therein, as well as
      building terraces Sindangbarang scattered villages.
   2. Secondary data: Material library on the relics of megalithic
      tradition especially punden terraces. Library materials can be
      books has a main topic of punden staircase, while the thesis,
      and thesis that discuss punden staircase, as a reference,
      and data comparison. Written sources in the works of ancient
      Sundanese Literature as Philology work also used in this
      assessment. Written sources can of ancient texts, oral narrative
      (rhymes), folklore (folk belief local, stories, legends, and
      myths) with regard to site Sindangbarang.





1. 6. Research Methods To answer the problem there, done several
       work steps.
The methods used consist of observation, description, and explanation
(Deetz, 1967: 8)


1. 6. Phase 1 Observations Observation is the stage of data collection,
       or the early stages of a
research. This stage is aimed to collect as much data as possible
data related to the research conducted.
       First attempt at this stage to collect literature data on
relics of megalithic tradition especially punden terraces. The
literature data expected to provide information about the features,
functionality, layout, and punden staircase and forth on the findings
contained therein in Indonesia, especially West Java.
       The second effort is the collection of field data is the
survey location, measurement, mapping of the building with staircase
staircase alleged punden, recording the object- Other objects in the
building including the surrounding environment. At this stage Data
collection building terraces and other findings in the study area
recorded through photographs or shooting, the images (pictorial),
as well as the writings of (verbal) that done in detail.


1. 6. Phase 2 Description In this stage there are two review processes,
       namely the study of building terraces
Sand Karamat as a feature, and the comparative study of building
sand Karamat punden-punden with terraces in the area of  West Java
in particular.


1. 6. 2. I. A review of building terraces Sand Karamat as a feature
       This analysis is a step in the direct observation of its
       main object
namely the observation of the building staircase which is assumed
to Sand Karamat as punden terraces. These observations are aimed at
observing buildings and objects in therein. A review of building sand
Karamat done in chapter 2, review pendeskrisian in detail in the form
of all elements of the building.




1. 6. 2. II. Comparison of Sand Karamat building with terraces
punden other.
       In this phase carried out an analysis of the data has been
collected, according with the main objective, namely the identification
effort. This stage saw the characteristics of buildings, and relics
of megalithic tradition similar to the shape Sand terraces building
Karamat, covering the object contained therein. Then performed a
comparison with the shape of the building terraces.
       Comparison used in this study is a form of building Sand
terraces Karamat compared the findings with similar archaeological
object which has been investigated. Given there has been many reports
that contain complete data, punden-punden and descriptions of the
staircase has been investigated. So most of the analogies in this
study will be conducted based on these reports,
       Given the existence of ancient manuscripts, and rhymes about
ancient kingdom of Sunda deemed to have relationship with Sindangbarang
site, then the data support orally in the form of written sources
concerning the existence of the site Sindangbarang, used also in
this phase.
       Sand building Keletakan Karamat is located in West Java,
making This study first compared the building, with punden staircase,
as well as sources of data coming from West Java. Comparison Sand
Karamat punden building with terraces, as well as connection with a
source writing done in chapter 4. The results of the analysis of all
existing data sources, it is expected get an explanation about the
existence of building terraces Sand Karamat





I.7 explanatory At the final stage of the conclusions drawn from the
       results of data processing. This stage
ending the study, in which the final conclusion that can be answered
problems could have been formulated. In line with the research
objectives, expected results identification of buildings on Sand
Karamat terraces can dikemukan at the end writing this study. Thus, it
can be said that this research is still are in a level of description,
where the final result delivered is the form explanatory descriptions
of the stage.

Identification of the building ..., Anugrah P.F. Alim, FIB UI, 2008



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CHAPTER 2 
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PHYSICAL DESCRIPTION AND BUILDING SAND Karamat NEIGHBOURHOOD 
SITE SINDANGBARANG 

Identification of the building..., Anugrah P.F. Alim, FIB UI, 2008

   In this chapter described the building terraces Sand Karamat as
one how to identify the building as a heritage building tradition
megalithic, namely punden terraces. At this stage of data processing,
process pendeskripsian building terraces are carried out in detail,
with attention to: 1. Data about the site, such as the location of
the administrative state of the building terraces,
   surrounding natural environment (flora), and state residents
   and supporting data such as the traditions that developed in
   Sindangbarang.
2. Building terraces Karamat Sand covers the objects contained in
   building. Pendeskripsian This will expose each porch / steps and
   objects therein.


2. 1. Description of site Location and surroundings sites
       Sindangbarang area is a village belonging to the territory
administrative Eurih Sand Village, Taman Sari Sub-district, Bogor. To
achieve Site Sindangbarang from the train station, can use public
transport towards the Bogor Market, the Market using public transport
route Bogor Bogor- Sindangbarang. Objec topographic slope region of
sloping land. On side of the river flowing east Sindangbarang Ciomas,
whereas on the south side towering Mount Salak in the fifth peak
(2211 m). In the villages also flowing creek called Cipamali moving
towards the river Ciomas. River is considered sacred by the inhabitants
Sindangbarang (Munandar, 2007: 1)
       Flora found in this area are crops for the majority of
importance of food, and crops such as paddy, banana tree, jackfruit
tree, trees rambutan, and coconut trees. While the majority of the
fauna living in the region are chickens, goats, ducks, snakes, buffalo,
and so on.





2. 2. Population state Residents around Sindangbarang livelihood is
       farming, motorcycle taxi drivers, and
making shoes. Islam is a religion in society Sindangbarang Generally,
it is quite visible with its being a mosque in the region.  In addition
to their Muslim communities still have a tradition Sindangbarang before
Islam, the ceremony Serentaun. The ceremony is a form of expression of
respect for the ancestor (ancestral spirits) as an ancestor community,
and the expression of thanks to the creator (Munandar, 2007: 44).
One of the activities in this tradition the ceremony is to collect
seven springs of 9 springs are considered sacred. It shows that there
is a tradition that continues on the water which is seen as being
sacred. The water is then used in ceremonies to express gratitude
to the ancestor of blessings that have been awarded to residents
Sindangbarang, only in The ceremony of the Hindu-Buddhist conception
has been abandoned, and all kinds of prayers carried out by Islamic
religious ordinances, and the only tradition that still maintained
(Munandar, 2007: 27).


2. 3. General description Sindangbarang Site Sindangbarang site
       discovery, beginning with the attention of a prominent
Sindangbarang community named Ahmad Mikami Sumawijaya, in order
display back on Sindangbarang Serentaun ceremony. He along with co-
his colleagues held a tracking and review of the locations where
discovery of the composition of large stones that originally considered
normal by the inhabitants local, and villages scattered across multiple
locations. The quantity of the findings of arrangement of large stones
was increased after Hendra Wijaya, Inouchi (caretaker Bodas Hanjuang
Foundation), and Sumawijaya to review together.
       The review noted the existence of large stone buildings
through keletakan sketch maps. The results of the review turned out to
show the location of the stone- The stone is in a fairly wide area,
and indicate the quantity is more many regions towards the higher
slopes. Research continues as Hendra Inouchi reported, and showed
photographs of the existence of staircase-building steps,




and the findings are similar to the relics of megalithic tradition
in the region Sindangbarang to society "Simpay" (Paguyuan Guar Sunda).
       Based on reports tersebutlah, teachers from the Faculty of
Science Culture University of Indonesia (FIB UI), who are interested
in the study of Sundanese culture Sindangbarang visited in April
2006. Teachers escorted A. FIB UI M Sumawijaya reviewing a small
portion of the location of the stones that are considered public Local
is a relic ancestor (ancestral). Findings witnessed in the region are
buildings and a stone staircase-steps- monoliths are located in several
locations that are relatively close together. It is quite surprising,
as reports of the existence of buildings on the terraces Sindangbarang
no inventory in the archaeological record in western Java (Munandar,
2007: 1-2).
        A review into Sindangbarang by FIB UI faculty in 2006 produce
a concise description of some of the archeological, and add notes
existence of archaeological data in the village. Pendeskripsian
in succinctly made to the building: (1) Springs Jalatunda, (2)
Garden Pond Sri Bagenda, (3) Building terraces Zoroastrianism,
(4) Building terraces Surawisesa, (5) Building terraces Leuweung
Karamat and Saunggalah (6) The Megalithic Hunyur Kadoya.  (7)
Building berundak Rucita.  (8) Building Sand Eurih staircase, (9)
Building berundak Cibangke.  (10) Building Sand berundak Ater.  (11)
Building Sand berundak Karamat.  (12) Stone Petilasan Kancana Surya.
(13) Building stone monolith distorted staircase, as well as the
remains, the remains of other
    located near the site of Stone distorted.





Based on some brief pendeskripsian has been done by the FIB UI
faculty. Building terraces on Sindangbarang has two categories for
whereas, if viewed from the terrace structure, namely:
   1. Building with staircase terrace-porch looks like a hill or
   leaning construction such as cutting the hill on the higher
   land. Among others Zoroastrian building terraces, Surawisesa,
   Eurih Sand, Sand Ater, Munjul, and Sand Karamat.  2. Building with
   staircase terrace-porch is not leaning on land that is more high,
   shaped like zigurat (pyramidal), among others, are building terraces
   Rucita, Leuweung Karamat, and Saunggalah.


       Another thing to note in building terraces in Sindangbarang is
building terraces that are always located near water sources. Almost
all these buildings nearby there is always water, whether in the
form of springs, ditches, rivers small, or even a rather large
river. Perhaps such a conception is the same as conception of the
sacred building in constant need of water for ceremonial purposes. Data
shows a strong relationship between building terraces in Sindangbarang
with water sources nearby (Munandar, 2007: 23).





2. 4. Building terraces Sand karamat Building terraces Sand Karamat
        is one part of the site
archaeological contained in Kampung Sindangbarang. Building terraces
is located in mountainous terrain, which is asrronomis located
at position 06 ? 45'- 06 ? 25 'latitude and 105 ? 38' - 105 ? 10
'East Longitude, and has a height of 391 m from the surface sea. The
existence of a building site Karamat Sand terraces can be seen on the
map Bakosurtanal topography, the region 1209-141 Ciawi sheet edition:
1000-2000. Sand site Karamat was bordered by rice fields are flat
on the east and south, while the western side is quite steep rice
fields. Building terraces Sand Karamat is an open building structure
level that are not protected by a roof and do not have the space, the
higher the level the more backward the location, and has a rectangular
floor plan tiered terraced.
        Building Sand Karamat made by following the form of state
or location follow the state of the soil surface (contour). Limit
each terrace in the form stone walls made with andesite stone, and
soil. Building terraces It consists of 9 terrace or 9 steps that have
respective heights different, on the steep southern side, a stream
flowing from the fountain. Building Sand Karamat oriented toward the
west-east view from the terrace when the bottom- top terrace.
         Building the alleged punden terraces also contain
findings are similar to the remains, the remains of the megalithic
tradition. Finding The structure is similar to the dolmen stone (see
photo 18), and the stone structure in the middle of the terrace (see
foto19), and the monoliths at the top of the terrace that allegedly
as the menhirs (see photo 20). The water sources found below the
terrace of one (see photo 17).





Figure 1. Staircase building plans and slices of Sand Karamat:
a) monolith diamond-shaped, b) tomb, c) the composition of rock
in the middle of the terrace, d) monolith suspected as a dolmen,
e) monolith suspected as menhirs, f) water source, I-IX) terrace.
(Drawn by Irdiansyah, 2008).





According to residents about building sand Karamat was never tilled
as the farmland, in contrast with the surrounding lands are used
as agriculture, and also said the building had happened like that
since yore. The existence of graves at Terrace II, the population
was limited to knowing about that the person buried there was the one
leading from their villages, they know it from their elders-elders,
and forbidden to destroy about the tomb.


2. 5. Descriptions of each terrace buildings Sand Karamat and review
the building as a feature.
       Here is a description of buildings Sand Karamat, where the
first terrace is the lowest. Terrace I have a rectangle shape,
on the terrace shrubs, and weeds still dominate the surrounding
terrace. At the bottom of the terrace I (Not included in the core
of this building), there are sources of water, which is used locals
for irrigating rice fields around the building. Terrace I have the
following size: length: 4.60 m, height: 0.3 m, width: 7.20 m.




Figure 2. Keletakan terrace I, (Drawn by Irdiansyah, 2008) Photo
1. Part of the terrace wall I: (Alim, 2007)





The second terrace: In the second terrace there is a graveyard of
local residents. Cemetery resident This form of arrangement of small
stones. The tomb was facing north-south, not have a rock that serves
as a gravestone, and is made up of chunks of lump- mengelilinggi
small stone. There is also a small monolith on the terrace II. The
stone has a height 29 cm and width 36 cm, the stone is shaped like
a diamond (See photo 23). Terrace II do not have the bush as much as
that seen in the porch I.  Terrace size II: Length: 2.30 m, height:
1.62 m (measured from the terrace one), width: 16.5 m.




Figure 3. Keletakan terrace II (Drawn by Irdiansyah, 2008) Photo
2. Part of the terrace wall II: (Alim, 2008)

The third terrace: a rectangular-shaped, such as terraces, does not
have any object, just steps alone, and thatch. Terrace III has the
size: Length: 2.30 m, height: 1 m (measured from the terrace II),
width: 16.5 m.





Figure 4. Keletakan terrace III (Drawn by Irdiansyah, 2008) Photo
3. Part of the terrace wall III: (Alim, 2008)

Terrace of four: In the fourth terrace with patio before, terrace
III. Terrace IV do not have any object other than weeds. IV terrace
size: Length: 4.40 m, height: 1.90 m (measured from the terrace III),
width: 18.2 m.




Figure 5. Keletakan terrace IV (Drawn by Irdiansyah, 2008) Photo
4. Part of the terrace wall IV: (Alim, 2008)



Terrace of five: Found longitudinal arrangement of stones in the
middle, and his position as V core splitting into 2 parts. The
composition of the rock like that found in the west side of the
building, but the location of the stone structure was not in the
corner of the terrace, but There in the middle of the terrace (see
photo 19). Size terrace V: Length: 4.05 m, height: 1.40 m (Measured
from the terrace IV), width: 21.8 m.




Figure 6. Keletakan terrace V (Drawn by Irdiansyah, 2008) Photo
5. Part of the terrace wall V: (Alim, 2008)

Terrace of six: It is a terrace which has the smallest size when
compared with the other terraces. Terrace VI also do not have any
object other than weeds and shrubs. VI terrace size: Length: 1, 8 m,
height: 1, 53 m (measured from the terrace V), width: 17.53 m.





Figure 7. Keletakan terrace VI (Drawn by Irdiansyah, 2008) Photo
6. Part of the terrace wall VI: (Alim, 2008)

Terrace seven: It is a terrace that has the most objects in the
terrace has three findings, namely the stone structure located in the
middle as seen on the terrace V. VII terrace wall of the structure is
made of natural stone and revealed more clearly the composition of
the rock compared with wall arrangements on the terraces below. The
finding follows next is a monolith that is sustained by some small
stones under it, and it looks flat side (see photo 30), form or
profiles and the placement of a monolith that resembles a dolmen,
because the structure stone monoliths of the upper part looks flat,
and the bottom stone is supported by many of the stones are smaller
than the stone monolith them. Small stones in addition to shore up
also serves as the legs of stone monolith that. Form of the rock
resembles a stone table. Monolith on the terrace VII has a direction
toward the east-west. The monolith size, height 35 cm, width 110
cm, length 128 cm. Terrace VII size: Length: 2, 92 m, height: 1.2 m
(measured from Terrace VI), width: 20, 2 m.




Figure 8. Keletakan terrace VII (Drawn by Irdiansyah, 2008) Photo
7. Part of the terrace wall VII: (Alim, 2008)

Terrace eight: Walls terrace shows a similar structure with a terrace
VII, which is made from an array of natural stone, still looks very
neat and clear once the composition of the stone (see photo 22) when
compared with the arrangements wall on the terrace below. VIII terrace
also has a composition of stone position in the middle of the terrace,
which looks similar to the terrace and patio V VII. Size terrace VIII:
Length: 3.08 m, height: 1.6 m (measured from terrace VII), width:
26.7 m.




Figure 9. Keletakan terrace VIII (Drawn by Irdiansyah, 2008).
Photo 8. Part of the terrace wall VIII: (Alim, 2008)



Terrace nine: It is the last terrace. Terrace IX has a wall structure
with terrace VII, VIII and terrace. In IX terrace there is a huge
monolith, measuring height 1.89 m, length 2 m, width 1.2 m (see photo
20). The monolith have a southeast direction toward the direction of
the location of Mount Salak located. The location of the monoliths
located in the middle of the terrace. IX terrace also has a Jackfruit
tree, right next to big monolith. IX terrace size: Length: 3, 3 m,
height: 1, 3 m (measured from terrace VIII), width: 16 m.




 Figure 10. Keletakan terrace IX (Drawn by Irdiansyah, 2008) Photo
 9. Part of the terrace wall IX: (Alim, 2008)





Figure 11. Sand wedge Karamat sketch buildings: (Irdiansyah, 2007)


       The stones are used as a wall of each building has a wide
terrace sizes, ie from the smallest size of 9 cm, 20 cm, the largest
up to 60 cm. Building in the western and eastern parts are surrounded
by a stone structure whose size differing impressed as a barrier
or fence. Orentasi terrace on the building Sand Karamat is linear
(parallel), but if the direction toward the building seen from
the terrace top, the building overlooking the Sand karamat Mount
Salak. Mountain in south-east of the building Sand Karamat. Gunung
Salak is also the peak Kampung Sindangbarang highest in the
region. Manufacturing techniques shown in buildings with regard to
the dominant use of stone as the base material. Case given that many
sources of rock Sindangbarang area. The stones are stacked one above
the other




without using glue or lock, so that the weight of the rock itself
and the pattern of binding are interconnected, by guaranteeing
the robustness of the structure. Basic ingredients used in the
manufacture of building terraces show the existence of Sand Karamat
strong relationship with the state of the location and surrounding
natural environment.


2. 6. The findings in the vicinity of buildings Sand Karamat There
       is a stone monolith shaped like a seat in the 300 meters
       northeast direction
Sand terraces of buildings Karamat. Locals call it the 'Stone
Chair'. High stone size in the "chair" is 50 cm, while length of
the stone from the side back to front is 73 cm. The monolith facing
west. Based on its location, it does not seem to show monolith building
an association with Sand Karamat, if the stone seats separated from
the 've moved or not.




(Alim, 2007, 2008) Photo 10 and Photo 11. Stone seats in the 
northeast of the building Sand Karamat





There is also a monolith on the edge of the trail, such as menhir yang
fall. Location monolith in the west of stone seats, and in the north
of the building Sand Karamat.  Located relatively close to the stone
seat. Monolith has a direction toward the northeast, and the size,
thickness 80 cm, length 98 cm, whereas if height measured from the
ground is 45 cm.




                                           (Alim, 2008) Photo
12. Monolith on the edge of the trail in the north of the building
Sand Karamat

2. 7. Building Sand Karamat staircase in village community life
Sindangbarang today.
       Based on the previous description, it is said that the building
is still Karamat Sand sacred by local people. Pengeramatan is not
let him just anyone to enter the building, or damaging building. Rule
applies not only to outsiders, but also applies on local communities
Sindangbarang Village. Knowledge surrounding communities about building
sand Karamat was merely that the building is creation of their fathers,
and they must protect. Some other community said the building had
stood since the first time they occupy the village Eurih sand. The
statement was obtained for a business interview in some Sindangbarang
Village community. Sand building seems Karamat regarded as a result
of the remains of their ancestors as well as the legacy of ancestors




those that must be guarded and preserved. The staircase-building
steps yang Villages are scattered in Sindangbarang they regarded
as the hallmark of cultural society that worships spirits of their
former ancestors.


2. 7. 1. The role of building terraces in the communities of Sand
Karamat Village Sindangbarang.
       The existence of Sand Karamat building plays an important
role in Sindangbarang village community. This was evident in the
way people treat the building with staircase is widespread in the
village. They interpret it as the former building of the existence
of their ancestors. Neither that occur in buildings Sand Karamat,
the building is considered sacred by local communities. None of
the people who dared to which transferred or destructive objects
in the building, especially with stealing large stones used as a
terrace wall, this statement is obtained from the testimony person
"caretaker" of the building named Mr. Karamat Sand-old Pepen 61
years. Pengeramatan increasingly seen clearly when looking around the
building was cultivated as a rice field, while building sand Karamat
not totally worked as a rice field. Pepen also said he never saw genie
wild boar in the building. It is said to him that the genie is exactly
what maintain the building. Apart from the folklore of the building,
the Sand Karamat sure that the building is very sacred by its local
community, and without regulations tertulispun, adhere not to damage
the surrounding community, even the surrounding community also helped
preserve the integrity of the building.


2. 7. 2. Role in building terraces Karamat Sand Ceremony Serentaun
       According Djatisunda (2007 :1-2), Serentaun is a manifestation
       of the expression
thank God Sang Hyang Tunggal held at the end of each year, and
before the new year, so that the life of life of its people to
grow prosperous.  It glorifies the ceremony Patanjala or the god
of fertility, and Dewi Sri or Pohaci Sanghyang Asri is a goddess of
fertility. Deities are a divinity of the religion Sunda wiwitan. The
existence of the worship of goddess




fertility in the past Sundanese people, seems to have similarities with
worship of the goddess of fertility on the stage of prehistoric farming
communities planting. Perhaps the resemblance was due to the community
as well as past Sunda Sindangbarang society past and until today which
is a community argraris (farmers). As has been said in chapter 1,
the majority of livelihoods Sindangbarang population are farmers.
       Intake water to 7 of 9 springs in the village Sindangbarang
considered sacred, and sacred ceremonies arrangement is one in
Serentaun.  One source of holy water used is archaeological Jalatunda
springs. Case It shows the relationship between archaeological in
Sindangbarang with Serentaun ceremony. The purpose of taking this
water is that water is is a representation of the energy source power
ancestor which is divided into 7 eyes water. Next the water that has
been obtained must be combined into one entity so that all ancestor
joined forces to make a whole. Making process, and water merger is
completed, then the composition of the next ceremony is the sprinkling
of water.  Hopefully, through sprinkling of water from the springs
7 can be combined bring the blessings of the ancestor. Springs are
used in ceremonies Serentaun is entirely within the village of Sand
Eurih, its fountains, among others, can be seen in the following
table: Table. 1. Seven water source in the Sand Village Eurih used for
ceremonies Serentaun No. A small time sources of water springs 1. River
Cipamali  2. Jalatunda  3. Cikubung  4. Cieming  5. Cilipah 
6. Ciputri  7. Cieja 
       The reason why there are only a small time, while there are
6 springs used, probably due to the spring 6 is exactly what is
considered to represent



strength ancestor, while the small time Cipamali used as a source
holy water in the village of Sand Eurih society. The spring is right
in Sand down the terrace I Karamat first building is one of the seven
sacred spring Serentaun used in ceremonies. Why nowadays no longer in
use, in karenakan venue for the ceremony location is quite far from
the location Sand building water source Karamat. Perhaps it is also
caused when the fixed using a water source, takes longer, and less
effective for ceremonial purposes by the water source is never used as
a selection of several other water sources in Kampung Sindangbarang,
making the water sources in Sand building Karamat quite special in
the local community.


2. 8. Sand Karamat final state in the process of building research Site
       last observation carried Sand Karamat in April 2008, conditions
wall of a terrace can still be seen clearly, it's just a lot
of vegetation around such as moss, and shrub cover found in the
building. On stone walls are still intact are also visible lichens
(moss-colored white, and usually live in the surface rocks). Overall,
although many suffered physical damage to buildings, building terraces
Sand Karamat still still show the same patterns with the remains of
staircase punden megalithic tradition.


Identification of the building ..., Anugrah P.F. Alim, FIB UI, 2008



===============================================================
CHAPTER 3 
===============================================================
COMPARISON WITH BUILDING SAND Karamat BUILDING concept of megalithic 

Identification of the building ..., Anugrah P.F. Alim, FIB UI, 2008

       In this chapter, first outlined the concept of understanding
and megalithic.  Understanding and the concept is issued by the
archaeologists, or experts, particularly expert megalithic. The next
step is to find similarities between Sand terraces building Karamat
with the concept, and understanding that has megalithic acknowledged
the truth. Where have in common, the next chapter of buildings terraces
were compared with megalithic sites have been found, and have been
studied, for the purpose of identifying the building as the remnants
of tradition megalithic.


3. 1. Megalithic Tradition Megalithic period including the period of
       history that does not leave a written message,
therefore consistent with the objectives of Archaeology
for merenskonstruksi behavior the past, as well as cultural
merenskonstruksi (Binford, 1978: 80) is required a study of buildings
from this period.
       Based on various references to the megalith, megaliths found
in Indonesia, Southeast Asia, East Asia and the Pacific there are
equations of the form and Megalit function. Equations is shown in
several relics Among other megalithic menhirs (upright-stone), kalamba
(stone-vat), megalithic statues (Megalithic statue), the graves of
stone (stone tomb), carvings of human straddle and others.
       The equation does not seem to occur because of the same ideas
that appears just at each different place, but the equation have
a certain background. The experts, among others, linguists, Kern,
archaeologist Heine von Geldern, as well as other archaeologists,
admitted that in ancient times there has been migration of people
who have a habit of erecting megalithic buildings.  Distribution of
the nation has brought knowledge, and the habit of erecting stones
great to meet their needs in the cult of ancestors (ancestor



worship) (Geldern, 1945 in Prasetyo, 2004: 95). Based on existing
data, in Among previous researchers, has successfully entered into the
classification of form or function these relics. The classification
is taken from several megalithic buildings in Indonesia. Note also the
form, function, or the belief in the same site megalithic different.
       Indonesian archipelago is a chain of clusters suitable for
maintaining continuity of prehistoric life, because the location of the
islands that widespread. The meeting between two different cultures,
meeting of cultures with the local culture of immigrants, it seems
uneven and shows the process that do not show a progression. Even in
some places has not changed at all, and still be in a state of living
prehistory. This can be seen in several regions in Irian Jaya, and
Nusa Southeast, while elsewhere there are some areas that have a life
prehistoric ongoing simultaneously with the characteristics of the most
recent period.  Similarly happens to megalithic tradition that emerged
after the tradition of farming- planting began to spread and expand.
       Megalithic tradition constantly influencing each cultural
pattern that goes to Indonesia. For example seemingly on, forms of
menhirs, stone mortar, stone dakon terraces and stone structure is
still a lot shown on the tombs of Islam and Christians, as found in
South Sulawesi, Flores, and areas other. One example in the Islamic
cemetery headstone that resembles the form of menhirs at 1.5 m or
more in the island of Goods Lompo, and Soppeng (Sulawesi South). As
in Islam there is the tomb of Central Flores together with stone
Similar dolmen which may serve as pelinggih (Soejono, 1993: 307).
       One very simple life in close relationship with megalithic
tradition, and has been researched with archaeological and
anthropological depth is the island of Nias. Megalithic tradition
in Nias is still quite strong and very affect the island's culture,
traditions affect their religious activity, and their lifestyle. Nias
Island is considered as a place with a tradition of megalithic
are quite advanced, because in addition to that tradition is still
developing until now, the tradition is still embraced, and walked
along with their native culture.




Continuing the tradition of megalithic remains widely available in
other places in Indonesia, especially visible in the Nusa Tenggara
Islands (Timor, Flores, Sumbawa, Sumba and others). That tradition
still continues with real, and can be distinguished of the core
traditions of community life. Examples such as Tanah Toraja, and Batak
lands. Megalithic tradition there developed in conjunction with local
motifs, and the tradition was continued until the present. Continuing
the tradition of the sometimes evident once the nature megalitiknya
role and influence in some aspects of community life supporters. That
kind of thing still needs to assessed, and the need to require a
deeper research, because the field allows us to see the spread of
megalithic culture, and the influence- Another influence that has
given new twist in the life of the community. Tradition megalithic
but grow along with the local culture, the tradition still numerous
and widespread in the Indonesian Archipelago.
       Worship of ancestors spirits to achieve the welfare of
individuals in a society, can be found again in almost all of
Indonesia. Cult can be complex or abstract form Places are still
continuing megalithic tradition in a simple form, where tradition is
almost gone by the presence of other cultural influences in public
life, still the concept of megalitiknya not completely lost, even
walking along with the influence other cultures within that society.
       In addition to what has been stated above, there are
still many issues about the traditions megalithic which should be
investigated, considering the number of things that we do not know
with sure. One use of the term megalithic. Many people assume that
megalithic tradition of producing only large rocks, even though the
most important thing It is the concept of culture, namely the cult of
the ancestors (Animism). Adoration of the megalithic tradition in the
concept did not require great monuments, the monument is quite small,
as long as the purpose of worship of ancestors successfully achieved
for religious needs. It is also dikemukan by Wagner, he said that the
megalith that is always interpreted as a "boulder", in some places will
bring misconceptions. Objects smaller stones, and other materials such
as wood must also be included in the classification when the megalith




objects were clearly used for a sacred purpose, namely the worship
of spirits grandmother ancestors (Wagner, 1962: 72 in Prasetyo, 2004:
94). Manifestation of the idea megalith seems to have been so pervasive
in all facets of life throughout their supporters period, particularly
in Indonesia, so that the ceremony is complete without any people can
be considered to perform the ceremony megalithic. Examples such as
the sacrificial buffalo and head-hunting, where the implementation
of the ceremony without monuments without any monuments or large
they are still considered to continue the tradition of megalithic, it
because in life megalithic community, the buffalo has a sacred value,
and possession of buffalo determine one's social status. (Soejono,
1993: 207-208).


3. 2. Comparison with the concept of building sand megalithic Karamat.
       As in the previous, in addition to the embrace of tradition,
       tradition
megalithic often develop following the development of local culture.
Examples can be seen on the construction of temples are the steps in
the staircase high place, and its construction follows the concept
punden terraces.  Sample images from the development punden staircase
leading to the form of temple:




       Type (A) Type (B) Type (C) Figure 12. Sources: (Indonesian
         Heritage: 2002, vol: VI, p.: 35)





Building form of the megalithic tradition from the prehistoric period
(Type A) have changed from prehistoric times to the Hindu-Buddhist
period (type B, and type C). Although the shape of the building
changed, the objective stance remains changed, ie for the purposes
of worship. It looks similar to the Arca Domas punden are thought to
have come from the prehistoric period (type A), and is still a sacred
area Bedouin today. The site has a flat rock placed around cluster
(weeks to enter the porch steps I), whereas the second terrace of the
building there is a monolith that overlooks the terrace wall. As for
the third terrace there is a stone upright, and on the top terrace of
the building there is a field of stone rectangular flat. Arca Domas
site is still used for Bedouins worship of ancestors, it shows the
expanse of time long, still the original purpose of the building has
not changed his stance.
       There is also the site of building terraces in Central Java,
the site Ratu Baka yang follow the concept of building megalithic
(type B). The building has a door to into the cluster that was built
in the highlands, and is divided into three terraces. Site has an
entrance to the top with the remains of a swimming pool, as well as
having wooden roof support poles. The site is a shrine Ratu Baka-rise
respectively. The building's staircase-building steps are similar to
prehistoric punden staircase, just have a lot of extras. Ratu Baka
building a site early classic.
       Further development can be seen on the site Sukuh temple,
which lies dilereng Lawu mountain, Central Java (type C). The temple
is included in the classical period late (mid-15th century). The
temple's architecture consists of three steps or three terraces.
In the step III there is an inscription on a statue of Garuda, and
buildings that shaped such a short pyramid.
       If the three types of development compared with the shape of
building terraces Sand Karamat physical building, the building has a
resemblance to the Sand Karamat type (A), it is because the buildings
Sand Karamat has no room or roof, and consists of steps-steps that
is composed of rock and soil.





Developments punden staircase is also said to follow the changing
times similar by Quaritch Wales, he said that the new building in
places Such high Sukuh is one level further development of the growth
of Hindu-Javanese culture itself, and belong to the cultural patterns
typical that originates at the Megalithic (Wales 1958: 92 in Soejono,
1993:209). Wales also said the stone staircase arrangement as found
in Lebaksibedug, Arca Domas, Mount Dangkeles, Argapura, Sukuh, Ceto,
Mount Kekep, and Mount Butak, is essentially a place of worship
for the tribal chiefs, and develop into place of worship spirits
of people who have died or others that are considered contributed
to the community (Soejono, 1993: 210). Traditions associated with
establishment of megalithic building, now partly ruined, and there
are still progress. Confidence in the strength of spirit ancestors
who lived in later periods, adjusted to the changing times. It was
seen by the existence of prehistoric relics alongside Hindu heritage,
and then from the Islamic period.
         In addition to showing that the cult of the ancestors,
traditions megalithic culture also showed the large stones arranged
regularly according to a certain pattern, ie like those found on
hilltops with east-west orientation, or facing the mountains. East-west
orientation is a concept that was paralleled by the journey of the sun
symbolizes life and death. Confidence in the forces of nature highly
influential master of life, evidenced by the menhirs, stone steps,
statues, stone mortar, dolmen, and a few stones arranged in such a
way ceremonies for the benefit of megalithic tradition (Sukendar,
1982:84). A similar seen also in sands Karamat building in which
there are objects profile has a similarity with dolmen and menhirs.
         Supporting community cultural belief is that the megalithic
tradition forces of nature and the spirits of ancestors who have died
will be obtained through stances such objects, and through the stones
were also spirits grandmother fathers are expected to provide welfare
to those who are still alive, to fertility in the soil for planting,
and livestock




(Soejono, 1993: 222). If it is associated with the presence of objects
within the Sand building Karamat, allowing the purpose of constructing
the edifice of Sand Karamat first as an offering to the ancestors, with
the hope stance can increase the fertility of the surrounding soil. It
seems aligned with the majority of people now-eyed Sindangbarang
search as a farmer. Sure it can be in touch if indeed the preceding
Sand the building as well as community argraris Karamat.
       Until now the objects of megalithic remains a large question
mark or a past that has not been solved completely. Some experts
menggangap megalithic complex spread across the world in a movement
spread characterized by religious, others view it as a characteristic
of a level of civilization that has been steady, while others ignore
the presence of megalithic complex this as a real entity, but has
its own cultural meaning (Soejono, 1981:230). Perhaps it is caused
by the diversity of objects of tradition megalithic, the megalithic
tradition can be extended to the continent of Asia and Europe with
characteristics, each is different, and as you know, this tradition is
a tradition stemming from prehistoric times to the present that have
a very long stretch of time, but still the tradition survive until now.


3. 3. Megalithic tradition in the land of Sunda, West Java.  Based on
       the findings of cultural objects from prehistoric times,
can be ascertained that the land area of ​​the Sunda existing
human life, long before people who live in the place known writings
(the history). It means the Sunda lands in prehistoric times has
been inhabited by human groups who left traces of their civilized
life. They form and leaving the culture, despite how simple. Culture
can be seen the megalithic complex of buildings spread out evenly in
the soil Sunda, particularly in the highlands, and mountains located
on the middle, and southern.





Megalithic buildings in the land of Sunda have some variation of
building form, and some of which lasted through until the time of
history, there was even a influence until the present. Because it's
tradition of megalithic relics prehistoric cultures are very meaningful
in the context of Sundanese culture Overall (Ekadjati, 2005: 22-38).
       Another thing that attracted the attention of the West
Java region is the discovery cultural objects of prehistory and
history of objects in the same location, as in Ciampea (Bogor) and
Leles (Garut). This indicates that the location of settlements made
continuously since the time prehistory to enter a period of history. A
similar situation exists on the site Ciampea, in addition to found
cultural objects such as bronze axes, tools made of iron, and jewelry
from beads that come from the prehistoric perundagian, also obtained
cultural objects from the history of the kingdom Tarumanegara. Even in
Valley sites Leles found cultural objects originating from the three
traditions, namely prehistoric tradition (megalithic buildings), the
history of the period of the Hindu tradition (temple), and tradition
Islamic history (grave). The second found artifacts from two different
times indicate the existence of cultural fusion material in public
life against the background of the local cult of ancestors, and has
a close relationship with the welfare of the world (Asmar, 1970: 218;
1975: 21 - 23).
       Based on the findings in the form of rocks and stones dakon
footprints found the site Ciangsana, Sukaresmi Village, Kampung
Sindangbarang, showing existence of two characteristic findings
derived from different times in one site. Rock dakon in such site has
features typical of prehistoric times, while the stone foot stone
has a resemblance to the findings of footprints in the history of
the site Ciampea, the site is suspected as a relic of the Kingdom
of the century Tarumanegara 4th century AD. It seems that the two
findings that have the characteristics of the different in one site
also occurred in the archaeological Sindangbarang.
       Unisex megalithic buildings arranged in an east-west system
symbolizes the journey of human life. East is where the sunrise
symbolizes the birth. West is a place that symbolizes the sun sets




death (Sukendar, 1982:84). Through ritual ceremony performed in the
complex traditions megalithic expected to appear supernatural energies
emitted by the nature and the spirits ancestors are considered to
provide the strength and welfare of children grandchildren, as well
as fit-planting fertility, animal husbandry, as well as safety in
the search for values ​​of the new life (Asmar, 1970: 216). The
concept of East-West orientation or West- East from the megalithic
tradition was apparently also used by the public Ancient Sundanese, as
many megalithic buildings in West Java that has the orientation Thus,
for example Pangguyangan sites located in Sukabumi. Punden berundak
is oriented east-west. It is also seen on the terraces punden Lebak
Sibeduk which has an east-west orientation, those sites Hululingga,
Brass, who has an east-west orientation.
       In addition to the orientation direction of the wind, punden
terraces megalithic tradition also orientation has a front-rear
direction toward building terraces, and most direction toward building
terraces, especially in West Java, overlooking the mountains highest,
as seen on terraces punden mountain sites Padang, Cianjur, that has
a direction toward the mountain. Site Arca Domas in Rangkasbitung,
also has a direction toward the mountain. Based on the orientation
of buildings Sand Karamat the Western-east, and overlooks the Salak
mountain when seen from the southeast terrace top, to say the building
also has a similar concept, the concept symbolizes the journey of
the sun.
       The entry of various religions in an area, often trust of
ancestral remains are not lost, but mixed with religious elements-
religious messages. It can thus be seen against the beliefs of
grandmother ancestor shared by Bedouins, their worship center is
located at Arca Domas site. They menggangap that first derived by God
to the ground Sundanese live in the area, and the people who occupy
land Sunda now is a direct descendant of that first person, nor may
the all people living on earth today. Bedouins believed that the
Bedouins are the central regions of the world or the earth's core,
that's where the beginning anyway creation of the universe, and the
place was first derived human





later became the ancestor of the Bedouin and other inhabitants of
the earth (Permana, 2006: 164).
        The reason why the lift Bedouins as an example of comparison,
besides due to the community in the Land of Sunda, West Java, also
Bedouin culture because people who are still maintain the original
culture Sundanese or maybe still retain Sundanese people of ancient
cultures to the present. As for other than because maintain, Bedouins
also have a similar concept of trust with the concept of megalithic
tradition, namely the cult of the ancestors.  Apparently it is in
harmony with the faith community around Sindangbarang still perform
a ceremony to thank to the ancestors (Serentaun), and the existence
of Sand Karamat building which when equated founding purpose with
the aim of the staircase punden megalithic animist traditions.
        This makes the site perundagian in West Java is different
from the site perundagian with other regions in Indonesia, is located
in the core development public confidence in the ancient Sunda Land
that is not inclined towards problem burial. In the Land of Sunda,
particularly in the hinterland, the tendency headed towards the worship
of ancestors. The argument is strengthened by not the graveyard in
the findings of megalithic sites in West Java, for example in the
site Gunung Padang, Pangguyangan sites, or sites Sibedug Lebak. It is
certainly very different from the megalithic sites in the island of
Sumatra, for example Pasemah site, which is generally the site burial
ground. That difference may be a continuation of the earlier megalithic
tradition which ultimately influence continued until the period then,
even in certain cases its influence is still visible today.
        Looking at these descriptions, it is seen that the megalithic
tradition of highly affect the pattern of Indonesia in particular
aspects of community life, in terms of pattern everyday life until the
terms of religion. Megalithic tradition also spread almost thoroughly
in the Indonesian archipelago showing the variety of shapes and
different complexion.





3. 4. Sand Karamat equality concept with the concept of building
terraces punden in West Java site
       Megalithic culture are not only continuing the tradition,
but tradition the building also helped spread almost all over the
Indonesian archipelago. Building known and named punden megalithic
staircase, due to its staircase steps. The shape of the building may
vary. Architecture of the building can stand alone or can be a unity
of a group of buildings, but of course the main purpose and objectives
of the establishment of the buildings did not escape from background
worship ancestors, and hope prosperity for those who still alive,
and perfection for the dead.
       Punden or staircase building is a building that allegedly
originated from the time prehistory that continued until the
present. The building is kind of relics of megalithic tradition
included in the structure. Other structures which usually found along
with the building is a stone path and stairs in one unity. Objects
that are derived from a similar tradition is also commonly found
in a whole building. Establishment and worship of these buildings
expected to provide happiness and prosperity to those who live.
(Sukendar, 1982: 84-85).
       Punden berdenah terraces usually rectangular and arranged
terraced.  There are pyramid-shaped construction, as for the
mengikuiti slope land, and the higher the level the more backward it
is. Establishment existing buildings that follow the forms of state
locations, and there followed a state soil surface (contour). Boundary
between the terrace or walls perterasnya made with andesite rock and
soil materials. The top or upper terrace steps of punden terraces
are usually regarded as the most sacred places or sacred. Punden
terraces have various types of forms, depending on the period when
This building was established. Urian is enough to show similarities
with Sand Karamat architecture of the building.





The shape of the staircase is a changing landscape punden-land, or the
steps that cut the neck of the hill, like a giant staircase. The main
ingredient soil, stone material aides. Buildings like this are found
in Java West. Some examples of buildings with staircase has been found
and has been studied in West Java, is seen in the following table.


Table 2. Site punden terraces in West Java


No Site Location Form Number terrace floor plan 1. Gunung Padang
Cianjur 5-7 storey terrace stairs * 2. Valley Duhur Cianjur 5-story
porch stairs * 3. Sand Ciranjang Cianjur 5 storey terrace lined terrace
** 4. Mattresses hill Cianjur five-story porch stairs * 5. Hululingga
Brass 3 terraces pyramid 6. Lulumpang Garut 13 terrace sand pyramids
7. Tanjung Pasir Garut 9 storey semi-circular terrace 8. Hanging
Sand Garut 12-story porch stairs * 9. Sand Luhur Garut 11-story porch
stairs * 10. Sand Astaria Garut 15-story porch stairs * 11. Central
Sand Garut 15-story porch stairs * 12. Sand Kolecer Garut 15-story
triangular terrace 13. Sand Kairapayung Garut 11-story semi-circular
terrace 14. Cangkuang Garut 3 storey semi-circular terrace 15. Arca
Domas Rangkasbitung 13-story semi-circular terrace 16. Lebak Sibedug
pyramid terrace Rangkasbitung 11 17. Kosala Rangkasbitung five-story
semi-circular terrace 18. Pangguyangan Sukabumi seven-story porch
stairs * 19. Tampomas I Sumedang 7 terrace pyramids 20. Tampomas II
Sumedang 3 storey terrace stairs * * Page storey terrace, ** Page
width terrace every level.  Sources: (Abdullah, 2000; Sukendar 1985)



Punden terraces in West Java in general will have a sketch of such
steps, namely the more backward the higher terrace. A similar situation
exists also Sand terraces on the building plan karamat, the building
has a floor plan as stairs, follow the slope of the land, and the more
backward the higher terrace. The number of building terraces terraces
terraces Sand Karamat is 9. In general number punden terrace staircase
at odd numbered from West Java, only a few buildings terraces in West
Java which dates to an even number of his porch. Matrix or punden
standing terraces in West Java, consists of two kinds, namely the
flat and slope (Sukendar, 1986: 60-61). Sand building Karamat matrix
is ​​where oblique
         Punden terraces in West Java seems to choose the highest
mountain in the region surrounding the direction and orientation
toward the building, in that mountain must be at punden rear staircase,
while keletakan natural environments such as rice, fields, and woods,
it did not show the presence of a particular pattern. Often in punden
site was located in an agricultural area, and surrounding forest,
apparently environmental factors in the form of farmland, and forests
did not affect the pattern placement direction toward the site, as
evidenced by lying mostly in the around the site, in front, beside,
and behind the site. (Sukendar, 1985:9-10). Case similar happened to
the building keletakan Sand Karamat above paddy fields.
         Based on previous examples, it seems punden terraces in
Java West also follow the concept of megalithic tradition mostly,
it looks in the direction and orientation toward building terraces
in West Java, many of whom had direction toward and orientation
similar to the concept of megalithic. The concept was seen also on
building terraces Sand Karamat. Direction and orientation toward a
punden terraces deserves to be taken into account as the study of
megalithic tradition of research, because the basic concept of the
direction toward it also describes the cult of ancestors.





Illustrates the direction facing the mountain that the mountain
is regarded as residence or dwelling place of the spirits of their
ancestors, while the orientation East-West describes a journey of their
ancestors live (Asmar, 1975b: 35). The reason why punden terraces in
West Java have a similar concept with the concept of the remains of
megalithic tradition punden terraces, probably due ancient Sundanese
community trust has similarities with the concept of animism derived
from the megalithic tradition, when people's confidence before the
ancient Sunda Islam, Christianity, Hinduism and Buddhism have not
entered their territory.
       Other interesting things from building sand Karamat was the
same building not worked as a rice field by the locals. Genesis is
different once the land surrounding the building was used as the
population rice fields of interest, whereas under the porch I have
Karamat Sand building a spring, and in the building at second terrace
of an old cemetery, which seems sacred by the locals.
       Besides having the cemetery, the building has a composition
Karamat Sand stone medium-sized structured around the building, which
looks like a fence of stone. In the step VII there is a monolith that
is supported by several small stones below it, and the top side of
the monolith that looks flat. Small stones in addition to as well as
shore up the legs of the monolith. Profile of the monoliths on the
terrace VII Karamat Sand building resembles the cultural traditions
of megalithic dolmen Dolmen itself has a characteristic, namely stone
structure consisting of a stone width supported by several other stone
fruit that resembles the shape of the table. Dolmen serves as a place
to hold events in conjunction with worship ancestral spirits. The word
itself comes from the dolmen Britons language (French north), "dol"
which means the table, and "men" meaning stone. (Soejono, 1981: 315).
Dolmen can serve also as a burial, it thus looks at the excavation
by De-hand the difficulty Mrawan (East Java), the excavation work
found human teeth, and beads in various sizes made of stone, glass,
and terracotta total of 79 pieces, as well as gold in the form of
a ring (possibly as stock tomb) (Heekeren, 1958; in Soejono, 1993:
215). Discovery monolith shaped like a dolmen on the Sand Karamat,
can not be much discussed over function, because it is necessary to
study deeper, ie excavation, to know the purpose of its construction.
         On the terrace of buildings Sand IX Karamat, there is
a monolith that stands upright and large. The monolith has a
southeast direction toward the direction of the location of Mount
Salak located. The location of the monoliths was in the middle of
the terrace. Keletakan, facing direction, and profiles monolith has a
resemblance to the "menhirs" which comes from megalithic tradition. The
word "menhir" itself comes from the Briton with the origin of the word
"Men" meaning stone and "hir" which means standing, so it literally
means menhir standing stones (Soejono, 1981:321). Similarities monolith
with a porch IX Sand Karamat menhir on well with the frequency found
menhirs placed on the terrace The top sites punden. This is probably
due to the higher levels a terrace, the terrace is also holy, and
therefore sacred objects are usually placed on the top terrace. Menhir
itself can serve as a marker of the shrine, statue megalithic, as
repellent reinforcements, until it can function as a menhir stones
warnings in relation to worship ancestral spirits (Kosasih, 1986:
30). Based various expert opinions megalithic there is one point,
namely that the menhir was a megalithic elements built by supporters
to meet the needs of that has to do with certain ceremonies.





The other interesting thing about the archaeological Sindangbarang,
namely the archaeological sources of water, for example the
archaeological Wells Jalatunda the form of springs, and the
archaeological park in the form of Sri Bagenda small times.  Some
building terraces in the village area was also found water source
nearby. This can be seen in the table below.


Table 3. Sindangbarang archaeological link to the source water.
No small time Antiquities Sindangbarang springs

1. Building terraces Sand Karamat √ 2. Building terraces Zoroastrian
√ √ 3. Building terraces Surawisesa √ 4. Building terraces
Rucita √ 5. Building Sand Eurih staircase, √ 6. Building
terraces Leuweng Kebon Cede √ 7. Building terraces Hunyur Kadoya
√ 8. Bangunanberundak HunyurCibangke √ 9. Bale megalithic Kambang
√ Sources: (Munandar, 2007: 8-18)


       The situation also occurred at several other sites in the area
of ​​western Java, for example at the bottom of the staircase
punden Mount Padang, Cianjur, also obtained springs (wells) are
always remove the old water (Sukendar, 1985: 86). Neither with what is
found in megalithic sites of Kuta village, Sukabumi, near with river
flow Cicatih named Stone Jolang site. The site is located at small
hilltop flanked by a river and Cileur Cisaat (Azis and Bintarti,
1986:82). Brass in the region, there are groups of menhirs Village
Ragawacana large, dakon stones, or flat stones on top of a small
hill, and at the bottom of the hill are the megalithic buildings are
a natural pool called Mudhole majesties (Kosasih, 1986:35).





According to information before the ceremony Serentaun AM Sumawijaya
Sindangbarang held, then kokolot overtime (religious leader who led
the ceremony) takes water from seven different springs in the area
and surrounding Sindangbarang. The water is then used for ceremonial
purposes. (Munandar, 2007:27). Ceremony Serentaun found not only
in Sindangbarang alone, but can be found also in Cengkuk Village
community, the Village Margalaksana, in Sukabumi district. In Village
there is a building megalithic monument sites Gede. Artefacts found
the site is also quite diverse, from rock types such as menhir,
dakon stone, obsidian, pickaxe square, a stone mortar, and ceramic.
       Based on the information about the local community site that
Gede Monument Serentaun ceremonies and have artifacts of megalithic
tradition, it it seems to sync with your Sindangbarang who also
perform the ceremony and had findings similar to megalithic tradition.
       Comparative analysis between building sand Karamat with terraces
punden done in the next chapter. Analysis of the data the next chapter
in greater detail than the chapter this. The analysis also uses the
concept of megalithic already presented in this chapter, and used
as the main reference in the analysis phase comparison. Comparison
undertaken to identify the purpose of building terraces to Sand
Karamat issued an explanation.




===============================================================
CHAPTER 4 
===============================================================
COMPARISON WITH BUILDING SAND Karamat Berundak punden EXISTENCE 
AND REVIEW SOURCES THROUGH archaeological SINDANGBARANG WRITTEN

Identification of the building ..., Anugrah P.F. Alim, FIB UI, 2008

4. 1. A review of the Building Sand Karamat as archaeological features
       This analysis is a step in the direct observation of its
       main object
namely the observation of the building staircase Sand Karamat alleged
punden terraces. These observations are aimed at observing the building
as a result relics of past societies. Observations are made to: Forms,
plan, keletakan, size, building materials and building orientation.
       Analysis of features, the process is not only the building
phase are undergo a process of analysis, but the findings in the
building should also analyzed. The aim is to determine whether
the relationship building with the findings contained therein (the
association). Keletakan findings, size, direction toward the findings
and plan of the building should also be used as data that can support
the research. The process of this kind of research using the objects
as research data (artefaktual).
       Given the things that would be observed above ground level
on a landscape, then the things that are geographical, such as land
slope (contour) and the condition of the surrounding environment
(flora and fauna) includes a source of water in general must be
known. Environmental conditions are used as study data, because
of origins of the building and finding in it is the result of the
natural surroundings.  Information about the trail made to the
building, expected to also known from the state data surrounding
natural environment.
       Concerning the existence of a building very close relationship
with the community creator, and because its creator is a former
community, residential Now living near the building can also be used
as an object research. Perhaps the study of the surrounding society is
not artefaktual, but not regardless of one archaeological purposes,
namely reskonstruksi cultural history, and reskonstruksi behavior,
then all data that can be supported if



research, should be used. A review of building sand Karamat has
described in Chapter 2.


4. 2. Comparison with punden Karamat Sand building terraces.  Based on
       the main objectives, namely the identification effort, the
       description of
Sand building Karamat has been done in chapter 2 compared with tingalan
similar. In this case the building terraces Sand Karamat compared
with punden terraces of megalithic tradition. Comparison using the
full report about the descriptions of the punden-punden staircase has
been investigated, and therefore some great analogy in this study was
conducted based on these reports.  Comparison of Sand Karamat building
with terraces punden attention to form, style, size-punden punden
others in order to find similarities and differences. Not forgotten
at this stage, building terraces located in the region archaeological
Sindangbarang is also assessed through written sources that related,
and the results of that analysis are expected to get an answer of
research problems.
       Sand terraces due to the location of buildings in West Java
Karamat, then the first first attempt to compare the building with
punden in Java West. The reason why the building's staircase compared
with megalithic buildings Other or punden staircase, because it is
caused by:
       One characteristic punden staircase is constructed by following
the shape state location, and facing toward the higher ground which is
considered as shrine. It thus looks at the construction site of Mount
Padang follow the slope of land. There is also the site Arca Domas,
Cibalai (West Java) if viewed from the top terrace, overlooking the
buildings of Mount Salak. Two things are Sand building also owned by
Karamat, a building when seen in the direction southeast from the top
terrace overlooking Mount Salak, as well as the development follow
the slope of the land. The reason why the direction toward Mount
Salak made, may be due to the mountain is the highest mountain of
the mountains surroundings. Gunung Salak is like the parent of the
surrounding mountains, and the mountain was in the midst of great
mountains, namely Mt Pangrango and




Mount Gede on the east side, and on its west side is Mount Kendeng
and Mist Mountain (Munandar: 2007: 43).
      Building Sand karamat when seen from the first terrace, the
building has direction east-west orientation. Similar orientation
are owned by punden Pangguyangan, and punden Sibedug Lebak. And
punden Hululingga
      Punden staircase can be a building that is open and not protected
by roof. Building terraces Sand Karamat also has no roof, and is open
building. Such a characteristic seen also in punden Gunung Padang,
punden Pangguyangan, Hululingga, Tanjung Pasir, and Lebak Sibedug.


Building sketch Sand Karamat: Plan punden Hululingga:




Figure 13. Comparison of plan B. Karamat sand with punden Hululingga




                 Identification of the building ..., Anugrah P.F. Alim,
FIB UI, 2008 Structure of stone, with a rectangular floor plan,
and ordered terraced, is one of the characteristics of punden
terraces. The structure is shown in punden Gunung Padang, punden
Hululingga, as well as punden Lebak Sibedug Demikianpula those that
occur in building structures Sand Karamat.
       Often there is a stone structure around punden, the structure
of the stone like a fence surrounding a punden. Stone fence can be
seen punden berudak on Mount Padang. The building also has a staircase
Sand Karamat fence surrounding the stone structure of the building.


Building sketch Sand Karamat: Plan punden Mount Padang: Figure
14. Comparison of plan B. Sand Mountain punden Karamat with Padang





Establishment punden generally located on the plateau, both in the
hills, mountains, or other high areas. It thus based on more areas
higher is considered sacred by the society to the present. Building
terraces Sand karamat is also built on the plateau. So many traits seen
in punden terraces in Indonesia, and especially seen in punden-punden
in West Java.
       Punden can be a two-story porches or more, and in general
number of terraces or steps of building terraces in odd numbered
from West Java, only Few buildings of his porch framed staircase even
(Sukendar, 1985: 85).  Similarly, which occurred in a building that
has a staircase Sand Karamat 9 terrace. Number of Sand Karamat terrace
building have in common with the number of terraces at Tanjung Pasir
punden which also has nine terraces.


Building sketch Karamat Sand: Sand Cape punden Plan:




Figure 15. Comparison of plan B. Sand Sand Tanjung Karamat with punden





The material generally consists of the mound punden made terraced
level, and edges reinforced with clay reinforced by the arrangement
of stones.  In some punden large terraces, usually at the edge of
each terrace is equipped with piles of stone fences, for example,
can be viewed on the site of Mount Padang, and Hululingga sites, and
sites Pangguyangan, as well as on site Onje Village, District Mrebet,
Purbalingga, Central Java. Building terraces Sand Karamat also has
a stone structure at each edge of the terrace which was formed from
fragments of stones mixed with soil naturally.




                      (A) (b) Photo 13. The composition of stone
B. Sand Karamat (a) Photo 14. Onje punden stone structure, (Alim,
2007) Purbalingga, Central Java (b)
                                                     (Museum collection
                                                     Purbalingga, 2005)

       The existence of sacred objects on a punden or in a single unit
also is one of the characteristics of punden terraces. Upright stone
(menhir), flat rock, stone dakon, dolmen, and the altar persajian
are objects that are often found in punden. On the terrace there
is a monolith II Sand Karamat small rectangular, and like a diamond
shape. Monolith was as high as 29 cm and 36 cm wide. Still in terrace
II, there is also a cemetery that is located not far from monolithic ,
the local community say the person buried was a former leading people
of the village. Graves of prominent people in the site punden



terraces are also contained in the Site Old Continent Keling,
Pasemah. Graves trusted as a tomb for those who have set up sites
in the region , and the graves of people who once in power, nor be
the object of pilgrimage (Kusumawati, 1996: 40-41). It seems that
they honor him with no damage tombs, probably the same reason for the
existence of graves, building terraces Sand Karamat is not cultivated
at all by the locals. Under the direction toward Karamat Sand tomb
in the north building, south, probably the tomb tomb Muslims, but of
course it was not enough to explain about the buried, because his
tomb do not have the number of years, even the grave only the form
of a small stone structure shaped berderetan rectangular less uniform.
        Something similar can be seen on the site punden Hululingga,
which has mounds tomb stone that looks like someone on the porch III,
rocky outcrop was also sacred by the locals. Also found in the tomb
where punden Hamlet on the site comparison, Village Karangjambu,
Purbalingga, Central Java.  Hamlet punden appeal has three levels of
terraces, and there are seven graves at Terrace I.  These tombs has
a north-south orientation (Atmosudiro, 1980:99-100).
        Its being a tomb in punden staircase, showing one of the
functions of a staircase punden, namely as a place of worship
spirits of ancestors or as a place of burial. This is supported by
the stationing of some experts, one of them, namely punden terraces
usually contain objects or megaliths tomb figures and someone who
is considered sacred, and serves as a place ceremonies in connection
ancestor worship ancestral spirits (Soejono, 1993: 327 - 328).
        In buildings Sand Karamat, found monolith similar to the
profile dolmen, which is on the terrace VII. Shape or profile, or the
placement of the monolith resembles a dolmen, because the structure of
the stone is a monolith which part it looks flat, and at the bottom of
the monolith is supported by many of the stones smaller than on the
monolith. Small stones in addition to supporting also serves as the
legs of the monolith. Monolith has a direction toward east-west, and
shape the stone resembles a stone table. Monolith was sized, high 35




cm, width 110 cm, length 128 cm. Such profiles were seen also on site
Weigh, Subdistrict Cilimus, Kuningan, West Java, which has refuted
monoliths with stones smaller (Kosasih, 1986:27-28).
       Resemble stone dolmen construction is also seen on the
site Gerngenge, Village Dagan, Hamlet Pamujan, District Bobotsari,
Purbalingga, Central Java.  Gerngenge dolmen stones at the site have
the same direction toward the monolith dolmen-shaped terrace VII at
Sand Karamat, the east-west direction.
       Direction toward the East-West monolith, is estimated to have
close ties to the the direction of sunrise and sunset. Dolmen that has
a direction toward the East-West regarded as a cultural liaison with
the megalithic cult of the sun, because the sun is considered as the
source of life. Toward such a direction can be seen also on-dolmen
dolmen in Pasemah. There is also a similar incident at the dolmen
in the site Two branches, and Stone shield, Sumber Jaya subdistrict,
North Lampung District, South Sumatra Province (Hoop, 1932: 135-138).
       Type in the western part of Indonesia dolmen stones construction
is not done (Sukendar, 1982: 84-85). The same type owned monoliths in
the terrace VII Sand Karamat, the profile is not visible presence of
the former work, only the placement of stone large over small stones,
and a flat top surface of the stone has a resemblance the dolmen.
       On the topmost terrace or patio IX Karamat Sand building,
there is a monolith large. Monolith was as high as 1.89 m, length 2
m, width 1.2 m, and has towards the southeast direction toward the
location of Mount Salak located. The location of the monoliths that
are in middle of the terrace. It appeared to be similar to the concept
of object keletakan sacred that is generally placed on the highest
terrace surface. Such incidents can also be seen on the Site Arca Domas
(Cibalai, West Java) by location monoliths set on the terrace at the
top, and when seen from the terrace at the top, Punden Arca Domas
also facing towards Mount Salak. The laying of the sacred objects
in The top terrace is also visible on the site Pangguyangan. In it
there is a stone punden upright on both ends of the east and west.
       Similarity keletakan sacred objects on the terrace can
diksaksikan also on site Cape sand that has shaped monoliths like a
frog on the porch VIII. Monolith




similar to the figure of the animal is unique, because it is not found
in punden-punden other West Java. Purity level increases towards the
terrace more height, expressed also by Pleyte, that the meaning of
levels that led to over the background of trust, where is the place
where the highest ancestral spirits dwell. (Pleyte, 1909 in Sukendar,
1986: 63-64), while the shape of the building with staircase pattern
of stratified, it seems symbolizes the stages that must be passed
by the ancestral spirits to achieve The highest and holiest place,
it is observed from the presence in the form of menhirs, or dolmen,
tombs, and so on in the top terrace of a punden. (Soejono, 1993: 328).
        The presence of water just below the terrace I buildings Sand
Karamat, Showed a similarity with the concept of sacred buildings
in the Hindu- Buddhism was founded near the sacred body of water. In
Hinduism, holy water These are known as the Amrita (the sacred water
of immortality), the water that is then used as a means of religious
rites, whether it is to wash sins, ask for blessings, safety and
welfare. One arrangement ceremony Serentaun yang using the seven
sacred spring Eurih Sand Village, apparently warned by 7 ocean
of Hindu-Buddhist teachings. Maybe in a Hindu ceremony conception
Serentaun- Buddhanya abandoned and only the traditions are still
maintained, but all kinds of prayer still being done by ordinances
of Islam (Munandar, 2007: 27).  Proximity of water sources with the
shrine is also seen in prehistoric sites, namely the site Glempang
Hamlet, Village Dagan, District Bobotsari, Purbalingga, Central Java
(Atmosudiro, 1980: 105).
        Other interesting things about the source of water is the
water not sand Karamat never dry, even the water source has never
subsided, even though the dry season prolonged, so from then until
now it remains a source of water used for everyday needs of local
communities. Such information is obtained through interviews with
the building caretaker named Mr. Karamat Sand Pepen.





Based on previous descriptions are building terraces Sand Karamat
have seen a lot of similarities with the building of the megalithic
tradition that is "Punden berundak". Mainly due to having many
similarities with the site Padang mountain, and the site Hululingga,
when seen in terms of pembangunanya yang follow the form of state
locations (contour).
    The shape and arrangement of terraces punden in West Java showed
that there equation, but when viewed in terms of building structure
can be known of the two punden types namely: First: Building
with staircase staircase made the steps to follow the shape state
locations. Undakannya boundary walls made of stone. For example: the
mountain site Padang, Tanjung Pasir, and Hululingga site.  Second:
Building with staircase is made by arranging rocks into the soil
stratified growing up vanishingly small. Generally shaped pyramidal
with a rectangular plan. For example Pangguyangan sites and sites
Sibedug Lebak.
    If the building Sand Karamat observed through common features,
building Sand Karamat, including the type of the first.


4. 3. Discussion of the findings about the building of Sand Karamat
    The discovery of the stone chair which was situated a bit far
    from the building Sand
Karamat (see photo 10 and photo 11), making the study of building sand
Karamat more interesting, even the local community was mengeramatkan
stone seat.  Interviews with local residents who called Mr. Appay
aged 57 years, to clarify the statement that indeed the stone was
considered sacred, he also said that although the land will be built
next to the house, but still rocks is not moved or removed. Even
people who build houses great respect for the rock nearby, and plans
to put a fence around the stone.
    The presence of stone seats can disaksakikan also in places
such as in Nias, megalitk site Terjan (Krangan District, District
Apex). In the site found about 20 pieces of stone seats (Sukendar,
1986:61). Stone seats were also found





the sites on the terrace punden Pangguyangan IV. Similarly shaped
stones found like a throne in the STEPS site on the top terrace of
the building.
   Not just near Sand Karamat who was a stone chair, on the west
side Surawisesa staircase building stone were also found. The stone
is located in the middle fields, and a length sekirar 5.6 cm, and
height 3 m. Stone also chairs sacred by the locals, and it seems
unlikely that the stone Surawisesa associated with building terraces,
due to its location rather far apart. Stone chair which was situated
a bit far from the building Sand Karamat has two basins that may be
made intentionally, not naturally, as well as there are scratches
on the side of the elongated seat senderan (Munandar, 2007: 24).
Building terraces Surawisesa is also included in the archaeological
area Sindangbarang.
   Interests of the founding stone seats may be intended for
ceremony. The corresponding argument is said by one of the megalithic
experts, the chair stones found around the building apparently close
relation to the worship the ancestors, and functioned as the seat
for spirits, and The stone is associated with the ceremonies. As for
Perry also said the function of stones shaped like a chair serves
as a place to make offerings, and temporary seating for the gods
who descended to the earth to meet the devotees (Perry, 1918: 32 in
Sukendar, 1986: 62-63).
   The discovery well in the north of the building Sand Karamat,
a stone monolith shaped like a menhir which in the resting position
(see photo 12 and photo 24).  Locals mengeramatkan stone, like a stone
seat. Monolith shaped like a fallen menhir is also used as data for
support the building of Sand Karamat as tingalan megalithic tradition.
   Distribution of megalithic archeological findings at the feet of
the mountain are found in West Java. One example, which as seen in
the spread of megalithic sites, located at the foot of Mount Ciremai,
Regency Brass (Kosasih, 1986:27-28). Something similar happened also
in archaeological keletakan Sindangbarang at the foot of Mount Salak.





4. 4. Comparison of building sand in the rice fields Karamat with
sengkedan around Kampung Sindangbarang
    Building terraces Sand Karamat when seen at a glance, the form
of development sengkedan similar to, perhaps it is caused by many
weeds, the weeds, and a large tree that covers the surface of the
building, which makes it difficult to observe. It is encouraged to
review again by comparing the building with sengkedan Sand Karamat.
Comparisons are:
   Building Sand Karamat has a width of each terrace is too broad when
functioned as the drainage water to the bottom, consequently the water
is not down but finally pooled in the middle of the terrace. Therefore,
it is difficult, and ineffective if Sand building used as a sengkedan
Karamat, even large buildings perteras is broader than the surrounding
Sand Village sengkedan Eurih.
   Building Sand Karamat uncultivated as a rice field, while steps
surrounding the building worked as a rice field. As for building Sand
Karamat on terrace II there is a tomb consisting of a small stone
structure, and VII on the terrace there is a monolith similar to the
dolmen, as well as on existing terraces IX monolith similar to the form
of menhirs. The existence of the tomb, and the monolith that is what
be a strong reason that the building is not a sengkedan Sand Karamat.
   Water sources under the porch I Building Sand Karamat, when
seen from it is clearly visible in terms of building sand Karamat
is not used as irrigating rice fields, because if properly used
as irrigation, should flow from springs water is located on top of
buildings Sand Karamat, while the location of water source located
at the bottom. There's no way people who worked on the rice field
berkesulitan taking water from the top of the building to irrigate
their fields, if there are sources of water beneath it.
   Sand building Keletakan Karamat quite far apart from the settlement
local. If indeed the purpose of building construction as a means
prevent landslides, the area around the building is supposed to be
there Karamat Sand a settlement or housing, but in fact does not exist.





Photo 15. Building Sand Karamat Photo 16. Rice fields around the
village (Alim, 2007) Sindangbarang (collection: Sudirman, 2007)

       The abundance of rocks in Kampung Sindangbarang, making
the rocks as a source of major raw materials of nature for the
development of archaeological megalithic in the region, it shows the
past Sindangbarang really exploit the potential of the surrounding
nature. It is very visible from several archaeological Sindangbarang
witnessed in the village, which entirely made from raw stones. The
selection of raw materials from natural sources other have not seen
in the region Sindangbarang, material selection is not due shortages
of raw materials other natural resources Sindangbarang previous
society, but community may not require a magnificent building for the
benefit religious, the most important concept is therefore channeled
pemujaanya community that inhabit the area just use the potential of
its natural course. Nor is there possibility at the time of building
archaeological establishment, the building does not appear as now,
there may be some parts of the building that has been lost Damage or
damaged until now not yet known, because it has not found supporting
evidence, and considering the archaeological buildings Sindangbarang
not yet carried out excavations.





The characteristics of a terraced stone wall rising to the rear is
still characterize the most important identifier to distinguish the
types of terraces punden other ancient buildings.
   Sand building assessment Karamat not stop here, the existence The
building also will be linked with the written sources that concerned,
in order to achieve full explanation of the building.


4. 5. Sindangbarang archaeological assessment through written sources
Sunda ancient.
        To get a full explanation of an object, or buildings of the
past, can not be through direct interviews to the community founder,
because it has gone. Then the assessment objects from the past can be
through written sources are interconnected. The problem Sand building
identification Karamat included in the Sunda region, then the source
written relating to the history of ancient Sundanese, are needed
in this stage (Munandar, 2007: 55). Written sources may be texts,
folklore, legend, myth, or verbal narration (rhyme).
        Review of Kingdom of Sunda regions is also very important, then
by examining the Kingdom of Sunda and its relics in it, maybe it can
be known whether the building has a relationship with staircase Sand
Karamat with the Kingdom of Sunda (classical period). The first step in
the assessment of building sand Karamat through written sources are the
first to find written sources Sindangbarang related areas. Hopefully,
through written sources, archaeological Sindangbarang get concrete
so that an adequate explanation produce an answer.
        In the tradition soendalandshistorie sources presented the
names of regions included into the territory of the Kingdom of Sunda,
which bans Cirebon, Cirebon Girang, Sindangbarang, Suka Pura, roe
Lamotan, Galuh, Astuna Ban, Tajeknasing, Sumedanglarang, Ujang Mubara,
Ajong Kidul, Kamuning Ivory, Pancakaki, Cape Singguru, Kalapa, Banten
Girang, pulasari, and Ujung Kulon. Some local names Other known after
the Sunda kingdom collapsed (Suka Pura, Sumedang bans)




(Hageman, 1876 in Ekadjati, 2005: 140-141). Sindangbarang name is
mentioned a source of Sundanese tradition, so it is certainly possible
archaeological Sindangbarang have a relationship with the Kingdom of
Sunda ..
       Sundanese ancient written sources tell about switching center
Sunda Kingdom government which was originally in Kawali (Ciamis),
then move to Pakwan Pajajaran (Bogor). It happened during the reign of
Sri Baduga Overlord / Queen Jaya gods (1428-1521 AD). Pakwan Pajajaran
is the name funeral where the kings of Sunda, which finally been won
by the Islamic army from Bantam in the year 1679 AD, whereas in the
14th century AD Sundanese kings still exist fixed dwell in Kedaton
Surawisesa in Ciamis (Munandar, 2007: 28). While the meaning of the
word itself is Pakwan Pajajaran: (pa + + kuwu an = where the rule:
Pajajaran = building which stood in a row) that if can be interpreted
berartikan "that lined the palace" (Munandar, 2007:31).
       Proximity keletakan Kampung Sindangbarang with the City of
Bogor, strengthen the possibility that there is a close relationship
between the central power of government Kingdom of Sunda in Bogor,
with archaeological presence in Sindangbarang.  The possibility was
based on allegations of Bogor City as a place of establishment Panca
Prasadha, which has the meaning of 5 buildings that lined the palace
(Munandar, 2007: 34-35).
       In the description Parahyangan story, told the king of the
Kingdom of Sunda named Rakeyan Darmasiksa or Jayabhupati (considered
the incarnation wisnu) build shrines in the vicinity of their authority
over instruction and teaching The Wiku (religious leaders) (Munandar,
2007: 35). Based on the government Jayabhupati believed to be Panca
Prasadha (Bogor), may archeological in Sindangbarang is one of the
sacred buildings which he founded, and its construction follows the
concept punden berundak. Or likely archaeological buildings contained
in Sindangbarang possible comes from a time long ago (prehistoric),
and then reused by Jayabhupati, and functioned as a sacred building,
in accordance with its original function. Of it shows the relationship
between the concept of megalithic animist religious tradition with
the old Sunda religious ancestor worship.




Possible archaeological Sindangbarang is the result of building Sunda
kingdom grew, when viewing the contents of the Bogor Sipadaweruh
Pantun waterfall.  The poem tells the holy steps Darmasiksa founded in
Overtime Garden, and then he was a King Wisnubarata. The one poem that
tells the story again about Overtime Garden, which is Pantun Dedeg
War Jaya Pati, who also came from Bogor. Contents Pantun told many
people that go meditated on the steps-steps Overtime holy Garden. Name
Overtime Park is the old name of the region Sindangbarang (Munandar,
2007: 60-61). The story rhymes, very similar to what occur at the site
Pangguyangan, punden staircase has called "dither Earth "on the eve of
the visitors Kliwon used to invoke something like asked to come mate,
and a remedy for the disease (Soejono, 1993:225).
         According to a person named Anis Sundanese cultural
Djatisunda, there Pantun Bogor some that tell about the Kingdom of
Sunda in Pakuan Pajajaran many set up a shrine, one of which is a
description in Pantun Gede Curug tells Sipada Weruh. The description
says one of its sacred buildings Balay called Pamunjungan, building
a staircase-steps, not an enclosed building that has booths as
appropriate temples.  The building is a place for initiating Hyang
Agung.
         In the Kingdom of Sunda unisex sacred building that is not
a building holy kingdom, the building is called Balay Pamujan. Balay
Pamujan form punden staircase patio-terrace with a stone structure
strengthened, and the soil so flat (Djatisunda, 2008:10 in Munandar,
2008: 10-11).
         Based on written sources that have been described, there
was no written sources that tell the concrete and specific about
the existence archaeological in Sindangbarang. Written sources are
generally only told about kronikal of the Kingdom of Sunda, which
includes religious conception, and sacred buildings only. It's probably
not because there are no written sources tell, but the written sources
tell directly about undiscovered archaeological Sindangbarang.





According Munandar (2007: 54), building on the staircase just
punden made from blocks of natural stone for retaining each terrace
demonstrate the simplicity for the sake of worship. It shows the
concept of ancient Sundanese religion that is not too concerned
with the grandeur of buildings sacred. That concept may be the cause
of building the Kingdom of the results of Sunda is not as grand as
the Hindu-Buddhist temple. The statement was certainly in tune with
Sindangbarang state archaeological and architectural buildings that
Karamat Sand is an open structure and has no space.
       Descriptions in this chapter show buildings have Karamat Sand
various similarities with punden terraces. Resemblance can be seen
from In terms of architecture, as well as the founding concept of
the building. Therefore the assessment towards building sand Karamat
focused his research in terms of features building. The main comparison
used is by comparing with the architecture of punden staircase has been
investigated, while the written sources was used as the data supporting
the assessment. Expected in the next chapter can lead to an explanation
based on the results of data analysis in chapter This, so the presence
of buildings can be put forward Sand Karamat scientifically.




                 Identification of the building ..., Anugrah P.F. Alim,
                 FIB UI, 2008




===============================================================
CHAPTER 5 CONCLUSION: 
===============================================================
Karamat berundak punden SAND IN TRADITION AND CULTURE SOCIETY
SINDANGBARANG

                 Identification of the building ..., Anugrah P.F. Alim,
                 FIB UI, 2008
                 
5.1. Sand terraces punden Karamat as archaeological features. In effort
       to get the identification of buildings in Kampung Pasir Karamat
Sindangbarang. Has done and his review on the descriptions of the
principal previous discussion, the results of which will be described
in the cover as a conclusion. Discussion about building sand Karamat
aims to obtain clues whether the building terraces is building
megalithic tradition that has a specific pattern in its establishment.
       A discussion of the building to generate five conclusions. The
first conclusion is that the building Sand Karamat is one of the
buildings of the megalithic tradition punden form terraces. Megalithic
tradition is meant here not derived from prehistoric and historical
period. Conclusion This was disclosed on the basis of the profile
features of the building itself.  Kampung Sindangbararang rich source
rocks, it can witnessed in the new building shows punden a strong link
with the use of large stones as the base material main building. This
argument is also supported by the building which shows considerable
similarity with terraces punden megalithic tradition of culture
results. Resemblance can be seen from In terms of architecture,
keletakan, the concept of the building, nor of the object found in
the building.
       Discussion of Sand terraces punden Karamat also strengthen
the possibility of building a building was erected as sacred, or is a
building for religious interests. Statement This was disclosed because
the building has a trait of the building ancient scriptures, that is
the source of water just below the terrace I punden them. It also
supports the relationship between the presence of punden staircase
with a water source nearby. The presence of water also in line with
the concept of sacred buildings which are often found have a water
source nearby, and the water




  used for religious activities (seen in the building in prehistoric
and historical sites). Argumentation as a building supported also by
the sacred objects that have similarities adannya with the interests
of religious artifacts, ie objects whose profile similar to the dolmen
and menhirs, and stone seats near the building them. The existence
of a tomb in the building was also used as the data supporting the
argument punden Sand Karamat shrine.
       The third conclusion is that people Sindangbarang previous
the staircase-building steps seem to invoke the spirit of ancestors
or animism. These conclusions were obtained with Sindangbarang
witnessed some communities it is still perform a ceremony to thank
to the ancestor or spirit ancestors. It allows the public earlier
Sindangbarang conduct manifestation of ancestor worship in a way
building a staircase-steps, one of which was the establishment Sand
building Karamat.
       Judging from the treatment community about the building such,
it can be said punden Sand Karamat is a building that sacred by the
local communities until today. Pengeramatan is probably caused by
background establishment punden Sand Karamat, who believed society
was founded by the ancestors of Sindangbarang. It pengeramatan was
also supported by its being sources of water just below the terrace
I punden Sand Karamat considered as one of the sources of strength
ancestor. Both of these Sand punden Karamat made quite special in
the community Sindangbarang.
       Final conclusion in this study raises a statements about the
Village Sindangbarang, it seems used as a shelter constantly from
the past until now. The statement was obtained on discovery some
archaeological from two different times in one site.  Findings that
could reinforce the statement is the existence of objects stone
footprints similar to the findings of the history of type, and stone
dakon identical with the prehistoric period, two findings are in one
site, the site Ciangsana, Sukaresmi Village. Sites that Ciangsana own
territory is quite close to the site Sindangbarang. If the existence
of the site was connected with the building of Sand




  Karamat buildings that have characteristics of the prehistoric
period, does not seem too wrong for the region assume Sindangbarang
is the site occupancy of two different times.
       Research on Sand Karamat did not issue a building an answer
to the period, or at the time when the building established. This
is due to research is a research early stage. Getting information
about the origin, or epidemic rate requires further research, namely
excavation and dating. Actually, in order to get an explanation of the
period findings can be through written sources related. Many sources
writing that tells about the state of West Java region of ancient,
chronology of the ancient kingdom of Sunda Sunda to the ancient
religious concept. But written sources mentioning details about Sand
punden Karamat has not been found, nor a concrete written sources tell
Sindangbarang in any archaeological site has not been found. Then
of the research was very careful not to issue a statement on what
era buildings Sand Karamat was established. Research It focuses on
the concept artefaktual. As earlier, that this study is an early
stage, then the results research is the explanation of a business
identification building.


5. 2. Sand punden relationship with the community Sindangbarang
       Karamat.  To get a more in-depth explanation of archaeological
Sindangbarang, including Karamat Sand punden research is required
Further, the feasibility study to research a more depth (excavation
activities). Excavation activities conducted to get scientific answers
about the existence of archeological them. Based on the destructive
nature of excavation activities, because it is very important before
the activity takes place, preferably people briefed in advance
about the importance of activities excavation. That explanation is
also to prevent misunderstandings over destruction carried out by
these activities, and to the community can cooperatively with local
activities that take place.





  In the explanation it is said that the excavation activity can
reveal about the origins of their ancestors, and how its importance
as a source of new knowledge. Activity excavations to be so important
to punden Sand Karamat in archaeological Sindangbarang, considering
the local communities still interpret different ancestral heritage
as a legacy kepurbakalaanya relating to the annual ceremony which
they always do, namely Serentaun Gurubumi (Munandar, 2008:18).
       Post-excavation activities, he hoped archeological
Sindangbarang can be input in the list of Cultural Heritage
Objects (BCB), so archaeological Sindangbarang can be preserved,
more sustained, and not broken up missing. It is unfortunate if
Sindangbarang special archaeological, and information contained in
it just disappeared. Preservation of archaeological Sindangbarang
should be immediately implemented, considering that most areas will
be Sindangbarang Kampung housing that could threaten the existence of
archeological. Archaeological is very important, because the existence
of archeological Sindangbarang concerning the identity of the people
of West Java in particular.
       With its registered kepurbakalaannya sites in BCB, then
archeological will be more attention from the public local,
and society, so as to attract traffic Sindangbarang village area
travel. The existence of tourist visits make Sindangbarang Village
community can introduce false a form of ceremonial privileges to the
community Serentaun wide. Ceremonial Serentaun be guaranteed attract
foreign tourists and local, with the arrival of tourists, community
prosperity Local Sindangbarang expected to increase.


                 Identification of the building ..., Anugrah P.F. Alim,
                 FIB UI, 2008