Deutsche Redensarten

Weise, Oskar; Richter, Albert

Bibliographische Daten

Monographie

Strukturtyp:: Monographie

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-713807

URN:: urn:nbn:de:kobv:11-713807

Persistenter Identifier:: BV047487360

Titel:: Deutsche Redensarten

Untertitel:: sprachlich und kulturgeschichtlich erläutert

Autor:: Richter, Albert

Herausgeber:: Weise, Oskar

Erscheinungsort:: Leipzig

Verlag:: Friedrich Brandstetter

Erscheinungsjahr:: 1910

Beschreibung:: Sozial- und Kulturanthropologie#Kunst und Wissen; Literatur und Sprachen#Deutsche Sprache und Literatur

Signatur:: 2023 SA 5954'3'

Lizenz:: Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

Sammlung:: Allgemeiner Bestand

Wissensgebiet:: Sozial- und Kulturanthropologie > Kunst und Wissen; Literatur und Sprachen > Deutsche Sprache und Literatur

Kapitel

Strukturtyp:: Kapitel

Titel:: 3. Zum Angebinde schenken

Sammlung:: Allgemeiner Bestand

PART I: KERTHALANGU (KESIMAN): THE FIRST KINGDOM OF THE COLONISTS FROM EAST JAVA ters of police' — settled in Kerthalangu. As Babad Wangayah reports, there were people already living there with whom Arya Pinatih co-existed. The actual building of the Pura Dalem Kesiman was accomplished — supposedly following a Javanese- Hinduistic 'model' — even if the grounds and the step pyramid correspond to an autochthonous type of sanctuary (cf. p.93) and replaced the setting up of a stone (lingga?). As 1s reported in an oral tradition, the stone was removed by the kin group Bendesa Mas, who had been companions of Batu Wireng, and carried to their own settlement, Pendam (today a banjar of Kesiman called Abian Nangka). The sanctuary Pura Manik Aji in Abian Nangka, where the /ingga 1s preserved, bears testimony to this. The festival of the P. Dalem Kesiman and the ritual of Pengre- bongan were set for the date Sugian Jawa, which is dedicated to the arrival of the groups from Java." A further socio-political upheaval is obvious from the sequence describing the fight with the dukuh. This is not only a fight between relatives-in-law but also a claim to ritual superiority by the Pinatih. As is well known, to this day the direct descendants of the Pinatih have their own religious leader (rsi). In former times, the latter probably had political power as well. With all the historically documented kings of Bali where we know anything at all about the type of rule, the king cooper- ated with one or several Brahmana priests, whereby he claimed more political power and the priest religious power. But the king was always also a god-like figure. The head of the Arya Pinatih seems to have united both aspects in himself; to this day the pedanda rsi, apart from his religious obligations, also functions as the venerated leader of one of the main lineages of the clan. At the time of Arya Pinatih, this leader was raja in a comprehensive sense.” We know little about what or who the dukuh were; ” today, the term 1s seldom used for living people. According to the traditions, it seems to refer to local sacred leaders, maybe 'chiefs', who ruled over a community. The Pinatih king tried to deprive the traditional religious leader of his power and to expose him publicly, which is expressed in the wager about complete moksa. The Pinatih king lost the power struggle — and thereby also lost his religious superiority, Which he indirectly included in the wager. He not only lost face, but we could also According to Friederich (1877:81), Sugian Jawa was the New Year's Day of the immigrants from Java not belonging to a caste. He holds that Galungan is the New Year's Day of the actual Balinese. Regarding Sugian Jawa. cf. p.60 Hooykaas (1964a:239-241) describes an encounter with the Rsi Pinatih. As with dukuh and sengguhu, he discusses this priest against the background of Hinduism — above all, Brahma- nism — giving the impression that these are imitations of Hindu priests by non-caste kin groups. Hooykaas does not even discuss roots other than those of 'Hinduism'. As the example of the Pinatih shows, there was always political power connected with this sacred office. Therefore Hooykaas” remark "the Resi Pinatih is not so very interesting from a theological point of view. and sociologically he seems rather insignificant" (1964a:240) does not apply at all. As becomes evident from the various reports, different names are given to specific dukuh. 65

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Volltext: Traces of gods and men

Monographie

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