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The Black Tiger Myth, A Story of Bali Royalty From The Gelgel Kingdom
I Made Mardika is a postgraduate lecturer in public administration at Warmadewa University, where Ni Putu Dinda Kalpika Putri and Ni Luh Sephia Adnyani Putri are postgraduate students.
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F
rom a cultural perspective, myths are folk tales that are valued in society as a source of knowledge and belief. Myths are therefore more than just fictional stories; rather, they are messages or maps of meaning.
For example, the tiger was believed to be the sacred king of the forest and thought to have supernatural powers by ancient peoples. The tiger in myths are often associated with kings who serve as guardians or the identity of a community.
Gunung Salak Temple in Bogor, West Java, is believed to be a relic of King Prabu Siliwangi. The local people believe the site is guarded by supernatural creatures that take the forms of white tigers and black tigers.
Likewise, Dalem Tugu Temple in Bali is connected with the myth of the black tiger. Furthermore, the mystical story of the black tiger from the Gelgel Kingdom during the reign of Sri Semara Kepakisan, also known as Dalem Ketut Ngulesir, provides clues about the wise leadership of Balinese kings, whose power extended to Blambangan in East Java.
The myth of the black tiger reveals the noble values of local wisdoms in terms of a just leadership, public appointments, identity and social structure, religious and spiritual practices as well as policies to maintain the security and comfort of coastal regions.
Behind myths are hidden messages and maps of meaning that need to be revealed.
Synopsis: Black tiger myth
It is said that during the reign of Dalem Sri Smara Kepakisan, whose palace was in Gelgel, the king received a report from the ruler of Blambangan about a ferocious black tiger that often preyed on the people there. The king ordered Arya Kebon Tubuh to kill the black tiger, giving him a blowgun with a "Guguh Tiger" dart.
Arya Kebon Tubuh immediately left for Blambangan with a select group of soldiers. After arriving in the middle of Blambangan Forest, Arya Kebon Tubuh was confronted by a black tiger. A terrible battle ensued, and seizing an opportune moment, Arya Kebon Tubuh was able to use the blowgun the king had given him and shoot the dart into the black tiger's stomach, which killed it. Arya Kebon Tubuh and his soldiers returned to Dalem in Gelgel, presenting the skin of the black tiger as proof that he had successfully completed his mission.
The king was very happy to receive Arya Kebon Tubuh, who had succeeded in defeating Blambangan’s enemy, which had taken the form of a black tiger. Dalem then conferred the Aji Purana award to Arya Kebon Tubuh and his descendants.
Black tiger myth and cultural heritage
The black tiger myth features three protagonists: the king as the ruler of government, I Gusti Kebon Tubuh as a member of the royal elite who served as supreme governor, and the people, including the people of Blambangan.
This myth is closely tied to a number of cultural heritage sites in Gelgel, including Dalem Tugu Temple. Until now, this has been the central temple for the descendants of Arya Kebon Tubuh, also whose father is known as Arya Kuta Waringin.
In addition, there are the remains of the Raja Purana inscription, which is kept with a keropak, a lontar leaf manuscript shaped like a black tiger. The Raja Purana was a gift from the king to the people of Kebon Tubuh, who were given special privileges and were tasked with maintaining and managing the kingdom's sacred parahyangan (abode of the gods, namely Dalem Tugu Temple.
It is also written in the inscription that the descendants of Arya Kebon Tubuh have the right to use a bier in the shape of a black tiger in cremation ceremonies. This right has been passed down from generation to generation and has become part of the identity of the Arya Kebon Tubuh clan in performing Ngaben (cremation ceremony).
Forms of public policy
The black tiger myth contains at least four forms of public policy. A semiotic study of the black tiger myth uncovers policies related to social structure, politics (appointing public officials), religion and spirituality as well as public security.
In terms of social structure, it confirms the existence of social stratification consisting of the ruler (king), an elite group of nobles (royal officials) such as Arya Kebon Tubuh as governor, and communities of ordinary people that extended to Blambangan.
Policies related to politics are seen in the appointment of royal officials, in this case Maha Patih Kebon Tubuh. The selection and appointment of royal officials is not only based on blood ties, but also through a suitability test. The test for Arya Kebon Tubuh was to complete his task of killing the black tiger that was preying upon the people of Blambangan. If these tests and tasks are completed well, the appointed governor has proven that they have the expertise and abilities necessary to fill their position.
In addition, there are dimensions of reward and punishment. After successfully carrying out this difficult task, the king granted Arya Kebon Tubuh special social and political privileges, including being entrusted with the management and maintenance of the Royal Parahyangan of Dalem Tugu Temple. Until now, there is a close relationship between the people who support this temple and Semarapura Klungkung Palace, which succeeded the Gelgel Kingdom.
The myth also suggests the religious and spiritual policies of the king. He paid great attention to religious and spiritual aspects, especially in the provision of a temple as a sacred place to worship ancestors and gods. Dalem Tugu Temple
Apart from functioning as a pledge from Bali’s first king based in Gelgel Sri Semara Kepakisan of his faith in Arya's determination, Dalem Tugu Temple also functions as pura kawitan (holy site of ancestor worship). The king was very concerned about the sustainability of this sacred structure and granted Arya Kebon Tubuh and his descendants the responsibility for its management. This phenomenon is in line with the view of Wanner (1995), that the power of the Balinese king combines both visible and invisible powers as well as physical and supernatural powers.
Policies no less important to the rulers of that time regarded the security and comfort of their people. Even though he was far from the center of his kingdom, the king noticed the discomfort of his subjects along the coast of Blambangan Forest due to the actions of the black tiger (wild animals). For the sake of their safety and security, the king tasked Arya Kebon Tubuh with killing the cause of disaster for his people in a remote area. Here, we see the king's seriousness in upholding a policy to maintain public order and security throughout his Kingdom, including the mythical realm.
The black tiger myth also contains a number of notes that need to be taken into account. First, myths should no longer be considered just stories about superstition, but as social texts full of meaning. Viewed critically, they are maps of meaning full of cultural wisdom and noble values. Second, myths are contextually often related to cultural heritage. Between myth and cultural heritage is a relationship that is mutually content and mutually reinforcing.
The myth of the black tiger is closely related to the cultural heritage of Dalem Tugu Temple as the Pura Kawitan of the Arya Kebon Tubuh (Arya Kutawaringin) community, its tradition of using a crematory bier in the shape of a black tiger and its inheritance of a lontar manuscript in the shape of a black tiger. Third, the myth of the black tiger also reflects a model of spiritual leadership.
This means that spiritual leadership is classically rooted in the Balinese royal heritage, and is not an imported culture. The model of spiritual leadership is indicated by the four forms of public policy issued by the Balinese king as regards social structure, politics, religion and spirituality as well as public security.
Considering the strategic role of myths, we are obliged to maintain and preserve the myths that exist and are believed by people in various regions of Indonesia, as part of the nation's identity and individuality.
