This temple of Kalasan is located in Kalibening hamlet, village of Tirtomartani, Kalasan district, Sleman regency. It stands visibly, 20m away, from the Jogjakarta-Solo highway, at the 13th km, surrounded by local dwellings. The location is easily reached by car or public transport. The temple is maintained by the Office of Archeological Services (Kantor Sejarah Peninggalan Suaka Purbakala, or SPSP) of Jogjakarta. A contribution is required upon entrance.

This impressive temple, on account of its size and decorations, is thought by archeologist to be one of masterpieces of its time. Its base is a rectangle of 45m sq wiyh protrusions in the form of Greek crosses. Its roof is an octagonal prism with one large stupa and 52 stupikas around it. Two side chambers are almost completely in ruin, one has literally no ornaments left, and only the last one, to the south, retains its decarations. At the facade you can see the most beautiful Kala motives in the region; the monster heads are a strange mix of animal and luxurious plants. The Kalas, celestial elements, are in opposition with the Makaras, which are aquatic elements. Notice the top of Kala heads surrounded by divine musicians.

Kalasan is constructed from andesites and retains its vajralepa (stucco layering), which was done skillfuly and with great care. There are many niches that once housed statues, many of which are now missing, but we can still admire the large number of bas-relief representing the Dhyanis Buddha as well as the lotus-carrying goddesses. An extraordinary world inhabits the temple: flowers, leaves, musicians carrying their instruments, elephants, lions, and so forth. You can enter the sanctuary that once must have housed a large bronze statue of Buddha.

An inscription discovered nearby make a reference to Buddhist priest asking the Sailendra dynasti, then in power, to build a shrine in honor of the goddess Tara as well as a monastery in 700 Caka year, or 778. It is this year that is retained as the constructing date of the temple, although it might well be that it was renovated many times since. It is interesting to notice that the cult of Tara Bodhisattva coming from India, made its first appearance in South-East Asia here and have been popular in Tibet.

Kalasan was renovated and excavated from 1927 to 1929 by the Dutch archeologist Van Romondt. Don’t leave without making a tour of the fragments around the temple: it gives the detail of the temple’s reliefs.

The locals believe that the guards of the temple are a great serpent and a beautiful woman. But until now these guards have never disturbed the human being that live around the temple. To protect themselves from these creatures, the villagers make offerings of flowers and food, especially for wedding and circumcision ceremonies. Another legend is about the stucco that covers the temple: it is believed to be made of egg whites protecting the temple from the weather.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

The temple is situated in the Sambisari hamlet, village of Purwomartani, Kalasan district, Sleman regency. It is easy to reach either by bus or by car: Take the highway that leads to Solo and turn left (north) at the 10th km. Go straight north on the asphalt road. Motorbike-taxis (ojek) are available at the junction to take you to the site. A ticket box stands at the entrance, where you pay the entrance fee.

This temple was discovered by a villager in 1966, but was not entirely excavated until 1987. It has the peculiarity of standing 6m under ground level, perhaps due to an eruption of Mount Merapi. Today the site is an agreeable place resembling a public park where students, lovers, or mothers go for a walk. The site is composed of a sanctuary and three secondary temples (perwara) facing it. The principal sanctuary faces west and its shape on the ground is a perfect square of 13.65x13.65m, 7m in height. The temple is rare for not having a proper foot; the base was its foot. It is surrounded by niches with Kala heads above tham, all housing the statue of Durga (at the north), Ganesha (at the east), and Agastya (at the west). At each side of the entrance, the empty niches once housed the statue of the guardians Mahakala and Nandiswar, now stolen. In the interior, a yoni (facing north) with ornaments of a naga and its lingga stands intact.

In front of the sanctuary, the secondary temples have lost their roofs, but a pedestal ornamented of a lotus flower is still visible in two of the temples. Notice, at the terrace, the presence of twelve stones in the form of flat mounds around the sanctuary (8 rectangular and 4 round ones) that could be the plinths of wooden pillars.

The temple is surounded by two entourages of white stone. The first, of a dimension of 50x48m, has four doors (the one facing north was discovered closed, without it being known why) and the terrace that it forms is girded by 8 linggas. The second entourage is not entirely unearthed, but we can see the whole of its north face. It is estimated, considering the statuary, that the temple is of the Shivaist Hindu religion and that the construction was in the IXth or Xth century, which makes it a contemporary of the Prambanan, Plaosan, and Sojiwan temples. Finally, don’t miss the very beautiful fragments of statues conserved at the pavilion at the left of the park’s entrance. The temple is until today used as a place of worship for the Hindu of the region.

It is said that a kyai (Muslim priest) appears in thr dreams of a villager named Karyowinangku, saying,”There is stone in your land”. A week afterwards the villager plowed his land and found seven stones. After observation by specialists, these stones was found to be part of the temple, Karyowinangku is of the opinion that the kyai was the spirit of his grandfather.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

This site basically has two different kinds of buildings: the sacred and the profane. According to the Abayagiri Wihara inscription found on the site, dating from the Caka year 714, or 792 A.C., the Boko Palace is a Buddhist monastery built by Tejahpurnapana Panamkarana. The evidence is strengthened by the findings of stupas, gold plates with inscriptions of Buddhist mantra and Bodhisattva statues. Archeologists also believed that the Ratu Boko site was a once a palace belonging to the Anchient Mataram dinasty. It is also mentioned in the epic of Balaputradewa, a Buddhist king of the dinasty, who built a hilltop fortress in an attempt of defense against the attack of Rakai Pikatan.

Although there is a strong indication that the Ratu Boko temple is of Buddhist origin, there is interesting and controversial evidence of Hindu remains in the form of lingga, yoni, Ganesha, and Durga Mahissasuramardini. According to the Pereng inscriptions, of 856 A.C., the complex was a palace of local Hindu ruler called Rakai Walaing Pu Kumbhayani. Thus, the function of the complex is so far undiscovered, and a short visit will only give a glance. We recommended sparing time to visit the following sites.

Alun-alun. One of the ruins is a site called alun-alun (town squre). Following the path leading to the site, you will notice foundations of large white stones at its left. The site has a pair of entrance gates (gapura) of andesite. The first has three doors and the second, behind several stone steps, has five. The alun-alun is composed of two squares, measuring 170x20m each and surrounded by a 1,5m-wide pit. On the stone terraces you can see a group of plinths in neat formation, indicating that there was once a pillared building on top, perhaps a pendopo (reception hall). Not far from the plinths there is a brick-and-cement well built by locals, preserved to indicate that the location of the alun-alun was in the recent past inhabited.

Crematory Temple. On the vast ground, you will see a tall platform, bordered by steps, surrounded by parapets and equipped with a basin of white stones. This construction measures 25x10m at the base and 1.5m in height. It functioned as a crematorium for the dead, as practice in the hindu tradition.

Audience Hall. To visit the ruins of the palace, you have to continue to the right (west), through the Dawung village. The site is constructed of two rectangular esplanades of 20x25m, a meter in height, made of andesite rocks. These are thought to once function as a waiting room before an audience with the king. About 10m to the south lies another door in ruin and half destroyed, which is thought to be part of the entourage of the Ratu Boko palace.

Pendopo. To the south of the paseban, through a bit of a teak forest, we will face a pendopo (audience hall) surrounded by a high rock fence of white and andesite rock with three entrance gates. The 40mx30m rectangle of stone blocks retains the plinths of the pillars of a wooden construction it used to support. A part of its floor has larger rocks, which indicates where the wood pillars once stood. The structure has waterspouts, or jaladwaras, outside its fence. Inside the fence there are two separated rooms: Batur Pendopo (10x10m) and Batur Pringgitan (4x10m), connected by a narrow opening with a downward flight of steps.

Miniatur Temple. At the west of the pendopo fence there is an altar of 10x10m with three little gates at one side. The gates, standing side by side, are not higher than 1m and symbolize the three Hindu goods: Brahma, Shiva, Vishnu. The building is often called the miniature temple and is thought to function as a place of worship.

Keputren Pool (Princess' Bath). The most intersting element of the Ratu Boko complex is located at its eastern side, consisting of a group of pool called Keputren (literlly “ladies’ quarters”); some of them still contain water. Some of the pools are cavities dug into the white rocks and lime while others are rectangular pool, sometimes with kala-ornamented gates. You will have a better view stepping onto one of the platforms boerdering them. Fragments of sculputures and bas-reliefs can be found around the pools: elephants, birds, and snakes. Near the bath, stupas are visible; some whole and ithers in ruin. It was here that the Bodhisattva statue, now kept at the Office of Archeologaical Services, was found.

The Lanang and Wadon Caves. To the south of the complex there are two artificial caves called Lanang (male) and Wadon (female). The white-stone Lanang cave, the one situated higher, is larger (about 3m long). The names of these caves come from the discovery of, respectively, a lingga and a yoni inside of them. The caves, until today a place of meditation and contemplation, are eqiupped with a well for washing before prayers. Men will meditate in the Lanang cave and women in the Wadon.

The complex of Ratu (King) Boko site is popularly believed to be royal palace of a king who had the habit of eating human flesh. The habit started in his infancy, when his mother cut herself during cooking. Tasting the blood in the food, he found it so delicious he developed a penchant. As an adult and a king, he sent one soldier every day to find a human prey. If the soldier failed, the king would devour him. The people were terrorized and fled to the neighboring kingdom Pengging, whose king of Pengging tried to find a solution and finally decided to send his son Bandung Bondowoso to fight Boko. After an insight from God and a ferocious battle of ten days, Bandung defeated Ratu Boko.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

This temple overhangs that of Banyunibo, thus you have to follow the same directions: on the Jogjakarta-Solo highway, at the Prambanan intersection, turn right (south) to the direction of Piyungan. After 3km, you will find a signpost indicating the direction of the Banyunibo, Barong, and Ratu Boko temples. Follow the direction to the Cepit hamlet, Bokoharjo village, Prambanan district. The Barong temple is on top of a 200m-high hill.

The site is comprised of two separate terraces. The first terrace is empty, with its sides bordered by stones that are thought to once support a wooden construction. On the second terrace stand the two temples called Barong or “Sari Sosro Gedug”. Uniquely, the two temples are almost identical and both have no entrance. Each side shows similarity in decorative pattern and variations. Each of the temple bodies sits on a base of three steps, and has four niches, one on every side. Every niche, decorated by a makara motif in the form of barong is believed to once house a statue. The temple’s roof is of three ornamented tiers resembling those on the Ijo temple.

Based on the form and types of decorative patterns and the findings of Sri and Laksmi statues, it is believed that this temple is of Hindu origin and was built in the IXth century. These marvelously located temples must have been much revered and were part of a sacred complex of terraces of which they were the crowns.

From afar the Barong temple resembles a twin building because of its similar main temples. There is a serene view of the valley at the south and west of the temple, with blocks of yellow and green rice fields. To the southwest, the dark, tiny Banyunibo temple is visible.

At 50m to the north of the Barong temple lies the Dawangsari site, which is an array of andesite stones sprawled at the plane of the hill. The blocks of rocks are poor in motifs and decorations. It is thought that the site was part of a destroyed stupa. The Dawangsari site seems to be Buddhist, although situated near the Hindu temple of Barong.

The temle is called Barong because of the Barong head ornament on the entrance gate of the complex. According to the locals, remnants of accessories and decorative objects, incuding an inscription on gold plate, were found in the main temples at the beginning of the restoration.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

The Watugudig site is located 2km to the south of the Prambanan, at the Watugudig hamlet, village of Bokoharjo, Prambanan district. To reach it, turn right (south) at the Prambanan junction on the Jogjakarta-Solo highway, going to the direction of Piyungan for 2km. At the foot of the hill of Ratu Boko there is a litte road turning right with signpost indicating the site. The location is 50m from the road.

Watugudig is a group of umpak or pole sitting with variuos dimensions, the largest being 80cm in diameter. This group of umpaks is made of andesite rocks, scaterred on an area of about 200m sq. The form of umpak is like a Javanese gong, with a protruding part in the middle. There are about 40 umpaks, and it is thought that there are still many others burried.
From the spreading of the umpaks, it is likely that the place was a pendopo (hall) with wooden pillar and roof, which are now vanished. Fro the similarty of pattern on the umpaks found in near locations, these are believed to date from the VIIIth-IXth century, at the epoch of the Ratu Boko palace.

Watugudig means “wound stones”, reffering to the stones’ abscess-resembling appearance. The locals believe that they are the ruins of a resting place for the King Boko of the nearby palace.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

From Jogjakarta, take the highway that goes to Solo, then turn rigt (to the south) at the Prambanan intersction to the direction of Piyungan. After three kilometers you will find a signpost indicating the temples of Banyunibo, Barong, and Ratu Boko. Take the left (east) turn anf follow the directions to the Cepit hamlet, Bokoharjo village. The temple stands in the middle of rice fields, 150m to the hills. It is accessible by most kinds of public transport, especially the bus, from Jogjakarta: get off at the Prambanan intersection and take a minibus to the direction of Piyungan until the Barong intersection; you can walk remaining 1.5km or take a motorbike-taxi (ojek). A fee is collected upon entrance.

From after the Banyunibo temple resembles a small dark building among puzzle pieces of rice fields. Light in dimensions (15.3x14.25m at the base, 15.3m in height), the temple is harmonious in form. There is a watersout (jaladwra) on each corner of the temple. The north, east, and south sides of the temple’s main sanctuary have niches that must have housed statues, which have never been found. The outside walls are decorated with Buddhist notifs representing the Dhyanis Budha (Ratnasambhava, Amoghasiddhi, and Vairochana). Six secondary temples in the form of stupas, not yet reconstructed, stand to the east and the south of the main temple.

From the style of its statues and its architecture, this temple is believed to date from the IXth century and is of the Buddhist origin although found near Hindu fragments. 100m from the temple, on the plateau, villagers find walls of white stone across which they make openings. Half of the houses in the village seenm to be built on archeological remains.

Like all others sacred places, Banyunibo is often used as a place of meditation and contemplation. The name of Banyunibo means ‘dripping water’. It is said that once there was a river carrying gold that ran from the top of the hill. The keeper of the temple, Bapak Kardi, told that many of the village’s elder had heard that the river running from the Boko hill and crosses the Banyunibo hill carried gold. Mediums have often ‘seen’ an immense mass of gold under the temple.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

This temple is located in the Candi Sari hamlet, village of Tirtomartani, Kalasan district. It is very easy to reach this passionate site, whether or not you have a vehicle. It is exactly on the 15th km of the jogjakarta-Solo highway, at the left (north) side of the road in front of a restaurant (Ayam Goreng), just after a telecommunication office. The temple is 50m from the street. A fee is collected at the entrance.

The restoration of this temple, taking place in the 1929-1930, succeeded to bring back its splendor. Situated near Candi Kalasan and also of Buddhist origin, it is agreed to be of the same age (between the VIIIth and IXth century). Its architecture, however, is completely different. Rectangular in base (17.3x30m), the 17m-tall edifice of andesite is constituted of three cells divided i two tiers by what used to be a wooden plank (the spot of the beams are still visible). The presence of the upper tiers and tracers of use indicated that the temple was a place abode. It is often presented as a Buddhist monastery that is part of a larger complex. The base of the building, as well as the doors, has disappeared, and the roof, although damaged, retains three stupas and numerous niches decorated with kala-makara.

Windows are built around the temple, with the exeption of the west side because of the Buddha and Bodhisattva statues (unfortunately gone, but the footings remain) that must have stood on the three cells. The temple is decorated with talent: there are 36 large figures (12 on the west and 8 on the other three sides) represented in relief on the exterior walls, still covered with stucco (vajralepa), but some of the figures are difficult to recognize: half-gods, Naga kings, masculine and feminine divinities following the Tribangga rules, some of which are reminiscent of Tara, the bodhisattva consecrated at Kalasan. Notice the Kinara-Kinari (bird-angles) near the windows and the elephant friezes at each side of the door, also the two guardian statues of Dwarpala and Gupala at the entry.

It is said that temple, or the sanctuary to be exact, was inhabited by two women, Nyai Copati and Nyai Nyowati, who guard it against human and natural destruction. Visitors from places like Jogjakarta, Solo, Boyolali bring offerings of flowers and incenses for the two guardians.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

The complex is located to the east of Prambanan, in the Plaosan hamlet, village of Bugisan, Prambanan district, Klaten. To visit it you have to take the Jogjakarta-Solo highway, passing in front of the Prambanan temples, turn left (north), follow the road for for 2km. Take the right turn after a signpost indicating the temples, pass in front of the SPSP office and you will arrive at an intersection. Continue straight ahead and after 300m you will reach Plaosan Lor. You will be required to pay a contribution to enter. Plaosan Kidul is at the other side of the road, several meters to the south.

The Plaosan complex, 400x270m large, is constituted of a principal group and two sub-complexes at the north and the south. The first, Plaosan Lor, has two square courtyards, each containing a temple in a form similar to Candi Sari. Secondary temples and stupas, 58 of each, arranged in three tiers forming a rectangular complex, surround these courtyards. A specimen of each was reconstructed in 1941 and the two doors in 1945 and 1948. The second sub-complex, Plaosan Kidul, has one temple, 69 stupas and 18 secondary temples.

Plaosan like Prambanan and Sewu, makes an enormous complex of which we can, unfortunately, only approximate the function. Plaosan seems to have been a creation of a princess in the Sailendra dynasti, of Buddhist confession, who was married to a king of the Mataram dynasti, a Shivaist. The temple is thus the result of the pious cooperation and dates from the middle of the IXth century. An entourage has recently been discovered and you can see a fragment below, at the left side of the road about 20m away.

The two temples of the Plaosan Lor are oriented to the west and the doors that open to the ric fields are guarded by two large statues of Dwarpala that has always been sacred by the local villagers. The structure of the two sanctuaries is similar to that of the Sari temple; it has three chambers, each containing a statue on a plinth and we can observe the traces of an upward flight of stairs. By entering the first 9the one on the south side you will reach the central chamber whose altar is composed of two stone statues (boddhisattvas) surrounding an empty plinth, on which probably stood a Buddha in metal (bronze or silver).

At each side of this chamber, doors lead to other chambers containing representations of Dhyanis Buddha, Buddhist divinity of the Mahayana that has the task of saving all living creatures. The two statues are in lower level than of the center and has the right leg bent, delicately posed on a lotus, giving the impression of symbolizing the accessibilty of the bodhisattvas to its disciples. You will notice the extraordinary richness of the statue’s details, sitting on a lotus bed with other flowers jutting out from it, the number of gems representations of donators, priests, and pilgrims. A pasage enables a circumnavigation of the temple and you will see bas-reliefs representing bodhisattvas.

We reach the second temple, similar in form and motif, by a door in the entourage (at the north). Unfortunately, the statues of the second temple are in worse condition. Plaosan is made of andesite stones, while its enclosure and secondary temples are of white stones. Don’t miss the recently reconstructed stone terrace surrounded by secondary temples. The terrace is the base of third temple that undoubtedly was built of wood (the presence of pillar plinths). Numerous examples of the Javanese statuary art are present: Buddha, bodhisattvas, indo-Buddhist divinities, and so forth. Plaosan Kidul, discovered in 1941, stands in a state of ruins on the south side of the road and is undoubtedly an integral part of the complex.

Continuing to the north, you will see a series of modern buildings that are the Office of Archeological Services. The vast assemble of stones and statues are visible behind the railings belong to the complex, but also to other temples in the region.

Due to the presence of the courtyards, the local villagers believe that the rulers of the kingdom used the place as an area of cocklfighting. Until today they often hear the cries of the fighting cocks as well as the noise of the audience.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

The Parangtritis and Parangkusumo beaches are about 27km tp the south of Jogjakarta. These beaches are very close to one another but the first is much better known and more often visited. Geographically these beaches are but the border with the Indian ocean, but for the Javanese people they have a significantly more important role. Like Merapi, these beaches have a major symbolic and mistic role. The ocean, Kraton, Merapi from in fact a perfect line, from the south to the north, which undoubtedly ,marked the spirit of the men who inhabit the place.

The Parangtritis beach is very easily accessible by all kinds of transport from the city. To reach the littoral composing the described site3s you will jave to pay a contribution.

To discover Parangkusumo, go for 1km after the booths and turn right (south); a sign will announce the beach. From the main road youn can reach the beach on motorbike or on foot. In the immediate surroundings you can also see the Sentono and Pemancingan hills.

Parangkusumo is located to the west of Parangtritis. It is a beaches of black sand and dunes that change with the wind. This site is one of three sacred places in the region with the Kraton and Mount Merapi. For ceremonies on the first of the Javanese month Suro (the Javanese New Year) and quite regularly during the year, offerings from the Kraton fore Nyi Roro Kidul, Queen of the South Seas, are made here. Off holidays, it is common to see people meditating on the beach to ask a favor or simply to pay homage to the one living in the waves, Nyi Roro Kidul.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).

The ruins of the Ambarketawang palace can be reached by the road that leads from Jogjakarta to Wates. At the 5th kilometer, or at the intersection after the Restaurant “Mbok Berek”, turn left (south) and follow the road for about 500m. A signpost to the ruoins stands 50m from it. The location can be reached by public transport up to the intersectiion and the rest can be covered on foot. Administratively the site is in the village of Ambarketawang, Gamping district, Sleman regency.

The ruins of the palace Of the Prince Mangkubumi—better known under the name Hamengku Buwono I (1749-1792)—dates from the XVIIIth century. What remains of the palace are a pendopo (reception hall) of 9x6m, 5m in height, oriented to the west, and walls at the south west sides, at some places reaching 2.5m high. The location, charmingly nestled in the middle of the plantation and coconut trees, is so shaded that the walls are covered with moss. Nearby, 50m from the pendopo, inside a house, we can see a piece of thick wall, supposedly a remnant of the palace’s stables.

A little further, 180m to the west of the pendopo, there are other ruins of walls and barriers, now an integral part of the house of a villager. The wall were used by the guards (demang) of the palace and the place is until now called Kademangan. According to reseachers, the remains of the palace of Hamengku Buwono I are not limited to the three ruins but spread throughout the village of Ambarketawang.

The palace is also mentioned in the Giyanti Treaty (1755) when the Mataram kingdom was divided in two: Kasunanan (Solo) and Kasultanan (Jogjakarta). Although the two families of the Mataram fought the same enemy, the Dutch, their internal quarrels were stronger. Ambarketawang was thus the first palace of the branch to be constructed by Hamengku Buwono I, after he left Kartosuro. Finally, 50m at the east of the pavilion, we can see an old well, 1.5 in diameter and 2m deep.

The well is believed to posess a particular virtue. It is said that, in the 1970s, many disabled persons went there to be healed. The first case was that of invalid villagers who asked to be taken to the well to tkae a bath. He was accompanied by a number of people wanting to wash at the same time. Great was their surprise at seeing the invalid not only walking but also running as if possessed. The same thing happened to a becak driver who was paralyzed after an accident. After washing himself with the water he regained his ability to walk.

Before this miracles, the inhabitants of the village witnessed one night a blinding light descending from the sky towards the well. During the Javanese month of Sapar, the villagers hold a cewremony called Bekakak, which consists of sacrificing a made-of-food wedding couple. The couple represents the devotion to the King, referring to the servants of the palace who remained loyal to Hamengku Buwono I to death.

Source: Situs-Situs Marjinal Jogja (Sanctuaires Retrouvés/ Sites Out of Sight) - M. Rizky Sasono, Jean-Pascal Elbaz, Agung 'Leak' Kurniawan (Enrique indonesia, Yogyakarta: 1997).