The mythology of Indonesia is very diverse. The Indonesian people consist of hundreds of ethnic groups, each with their own myths and legends that explain the origin of their people, the tales of their ancestors and the demons or deities in their belief systems. Many Indonesian mythologies have syncreticed with foreign mythologies such as Hindu, Islamic, or Christian biblical mythology.
Foreign influences
Some native Indonesian ethnic groups that were isolated from the rest of the world until recent centuries have their own native myths and gods. These native mythologies are relatively free from foreign influences, such as Pamonas, Torajans, Nias, Bataks, Dayaks, Moluccans, and Papuans. By contrast, Javanese, Balinese, and Sundanese were influenced by Hindu-Buddhist Indian mythology as early as the 1st century CE. Hindu gods, legends and epics such as Ramayana and Mahabharata were adopted and adapted into a uniquely local form.
Many Hindu-Buddhist mythical beings have a role in Sundanese, Javanese, and Balinese mythology, including of Hindu gods and heroes, devatas, asuras, apsaras (known as hapsari or bidadari), kinnaras, etc., while native gods of nature such as Semar, Dewi Sri, and Nyai Roro Kidul are either given identified as their Hindu counterpart or incorporated into a Java-Bali Hindu pantheon unknown in India. For example, native rice goddess Dewi Sri is identified with Lakshmi the shakti of Vishnu, and Semar and his sons the Punakawans are incorporated into the epic of Mahabharata in Javanese , as the clown servants of the Pandawas. Several names refer to gods, such as dewa (devas), dewi (devi), dewata (devatas), and in native traditions usually referred to as Batara (male god) and Batari (female goddess). These names are similar to the native Philippines mythology of Bathala and Diwata.
After the coming of Islam to the Indonesian archipelago, Islamic mythology especially those dealing with spiritual beings, such as devils, demons, jinns and angels entered Indonesian mythology. In Sumatra, Malay, Aceh, and Minangkabau mythology was almost entirely supplanted by Islamic mythology. However, belief in local spirits such as the forest guardian, the ghost of water or haunted places still exists, often associated with a jinn or the tormented soul of a deceased human.
Creation myth
Creation myths explain the creation of the universe and the world and its lands. They often explain the story of their ancestors. Most native Indonesian ethnic groups, especially those not influenced by other traditions, explain the origin of the universe, gods and deities, as well as their ancestors.
Ancient people in Java and Bali believed in an unseen spiritual entity that has supernatural powers identified as Hyangs. This spirit can be either divine or ancestral. The reverence for this spiritual entity can be found in Sunda Wiwitan, Kejawen, and Balinese Hinduism.
According to the myth of some ethnic groups in Sulawesi, the earth sat upon the back of gigantic babirusa. An earthquake happened when the boar felt itchy and rubbed its back against a gigantic palm tree. This myth has its counterpart, in the Hindu myth of Varaha, the third avatar of Vishnu as a gigantic boar that carried the world upon his back.
Dayak
The Dayak indigenous religion, Kaharingan, is a form of animism. The Dayak arose from middle-earth out of a cosmic battle at the beginning of time between a primal couple, a male and female bird/dragon (serpent). Representations of this primal couple are among the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder. The body parts became the present universe stage by stage. This primal sacrificial creation of the universe is re-experienced and ultimately harmoniously brought together in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and cooperation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc.The best study of a traditional Dayak religion is that of Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963).
The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight, are central to Dayak religion. They bring together the various realms of Heaven (Upper-world), earth and Under-world, for example healing the sick by retrieving their souls while they journey to the Upper-world land of the dead, accompanying and protecting the soul of the dead, presiding over annual renewal and agricultural regeneration festivals, etc.The most detailed study of the shamanistic ritual at funerals is by Waldemar Stöhr, Der Totenkult der Ngadju Dajak in Süd-Borneo. Mythen zum Totenkult und die Texte zum Tantolak Matei (Den Haag: Martinus Nijhoff, 1966). Death rituals are most elaborate when a noble (kamang) dies.Nancy Dowling, "Javanization of Indian Art", Indonesia, volume 54 (1992). On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.
Batak
The Batak creation myth has many versions. Large collections of Batak tales were recorded by European scholars in their own languages (mostly Dutch) beginning in the mid-19th century.Stohr, W. & Zoeta Jadider, P. (1965) "Die Religionen Indonesiens." Die Religionen der Menschheit, vol. 5:1, Stuttgart.
At the beginning of time there was only the sky with a great sea beneath it. In the sky lived the gods and the sea was the home of a mighty underworld dragon Naga Padoha. In some versions of the tale he guarded a vast celestial treasure hoard, from which gems and diamonds were scattered to the heavens by his breath to become the first stars. The earth did not yet exist and human beings, too, were as yet unknown. At the beginning of creation stands the god Mula Jadi Na Bolon. His origin remains uncertain. A rough translation of the name is the "beginning of becoming". Everything that exists can be traced to him. Mula Jadi lives in the upper world, which is usually divided into seven levels. His three sons, Batara Guru, Mangalabulan and Soripada were born from eggs laid by a hen fertilized by Mula Jadi. Two swallows act as messengers and helpers to Mula Jadi in his act of creation. Their functions vary in the different versions. Mula Jadi begets three daughters whom he gives as wives for his three sons. Mankind is the result of the union of the three couples. Besides the three sons of Mula Jadi another god, Asiasi, has only unclear place and function. There is some evidence that Asiasi can be seen as the balance and unity of the trinity of gods.
The ruler of the underworld, i. e. the primeval sea, is the serpent-dragon Naga Padoha. He too existed before the beginning and seems to be the opponent of Mula Jadi. As ruler of the underworld Naga Padoha also has an important function in the creation of the earth.
All these six gods play a minor role in ritual. They do not receive sacrificial offerings from the faithful and no places of sacrifice are built for them. They are merely called on in prayers for help and assistance.Leertouwer, L. (1977) Het beeld van de ziel bij drie Sumatraanse volken. Doctoral dissertation in Theology. Groningen, p. 177.
The origin of the Earth and of mankind is connected mainly with the daughter of Batara Guru, Sideak Parujar, who is the actual creator of the Earth. She flees from her intended husband, the lizard-shaped son of Mangalabulan, and lets herself down on a spun thread from the sky to the middle world, which at that time was a watery waste. She refuses to go back, but feels very unhappy. Out of compassion Mula Jadi sends his granddaughter a handful of earth so that she can find somewhere to live. Sideak Parudjar was ordered to spread out this earth and thus the Earth became broad and long. But the goddess was not able to enjoy her rest for long. The Earth had been spread out on the head of Naga Padoha, the dragon of the underworld who lived in the water. He groaned under the weight and attempted to get rid of it by rolling around. The Earth was softened by water and was almost destroyed. With the help of Mula Jadi and by her own cunning Sideak Parudjar was able to overcome the dragon. She thrust a sword into the body of Naga Padoha up to the hilt and laid him in an iron block. Whenever Naga Padoha twists in its fetters an earthquake occurs.
After the lizard-shaped son of Mangalabulan, the husband the gods intended for her, had taken another name and another form, Sideak Parujar marries him. She becomes the mother of twins of opposite sexes. When the two have grown up their divine parents return to the upper world, leaving the couple behind on the Earth. Mankind is the result of their incestuous union.
The couple settle on Pusuk Buhit, a volcano on the western shore of Lake Toba, and found the village of Si Anjur Mulamula. The mythological ancestor of the Batak, Si Raja Batak is one of their grandchildren.
Toraja
Torajans indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator.This Toraja myth was directly translated from the history of Toraja at the official Tana Toraja website toraja.go.id, retrieved on 2007-05-18. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld.cf. Kis-Jovak et al. (1988), Ch. 2, Hetty Nooy-Palm, The World of Toraja, pp. 12–18. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
Asmat
The mythology of Fumeripits explain the origin of Asmat people, on the Southern coast of Papua. The myth explains that Fumeripits was the first man in Asmat lands. Fumeripits' canoe sank in the sea and his body was stranded on Asmat coast. He was revived by magical bird. Feeling lonely he carved numerous wooden figures, and when he created tifa drum and played it, these wooden figures magically became alive as the ancestors of Asmat people.
Sunda