Uga Jasinga

"Dina hiji mangsa bakal ngadeg gedong hejo anu bahanna aya di leuwi curug, leuwi sangiang jeung nu sawarehna aya di girang. Ciri ngadegna gedong hejo lamun tilu iwung geus nangtung nu engke katelahna awi tangtu. Didinya bakal ngadeg gedong hejo di tonggoheun leuwi sangiang" * TiKokolot Jasinga*.
Tampilkan postingan dengan label MUSIUM ALAM JASINGA. Tampilkan semua postingan
Tampilkan postingan dengan label MUSIUM ALAM JASINGA. Tampilkan semua postingan

PELATIHAN PEREKAMAN DATA EFIGRAFI ISLAM PADA NISAN KUNO DI JASINGA



 
Berawal dari penelusuran revitalisasi sungai Cidurian program dari Karang Taruna Desa Sipak Jasinga dan Universitas Indonesia, mengadakan survey ke lapangan di sekitar sungai Cidurian terutama di Desa Sipak untuk mengetahui titik-titik areal yang bisa dijadikan destinasi wisata agar memajukan perkembangan wisata dan ekonomi di wilayah tersebut
 
Singkat cerita, ditengah perjalanan tersebut para ahli ini menarik kesimpulan ingin mengadakan Pelatihan Perekaman Epigrafi Islam dan disambut baik oleh komunitas-komunitas pemuda Jasinga terutama Karang Taruna Desa Sipak. Hal tersebut diadakan karena ketertarikannya akan keberadaan prasasti nisan-nisan tua di Jasinga dan perlu perhatian lebih lanjut. 

Yang dimaksudkan dengan prasasti ialah sumber-sumber sejarah dari masa lampau yang tertulis di atas batu atau logam. Sebagian besar dari prasasti-prasasti tersebut dikeluarkan oleh raja-raja yang memerintah di berbagai kepulauan Indonesia sejak abad V. Sejumlah kecil daripadanya merupakan keputusan pengadilan, yang biasa disebut dengan istilah jayapattra. Sebagian dari prasasti-prasasti itu memuat sebuah naskah yang panjang, tetapi ada juga diantaranya yang hanya memuat angka tahun atau nama seseorang pejabat kerajaan (de Casparis, 1952:21-23).

Prasasti-prasasti dari zaman islam yang sebagian besar tertulis pada batu nisan, biasanya berisi keterangan tentang nama orang yang dimakamkan di situ, tanggal kematiannya, dan kutipan ayat-ayat suci Al Qal uran. (Boechari, Epigrafi dan Sejarah Indonesia) 

Menurut Dr. Tubagus Najib dalam materi daringnya pra pelatihan, di Jasinga pada masa Hasanudin, dijadikan sebagai posko dengan tokoh pergerakannya Ki Adung atau mungkin masyarakat Jasinga menyebutnya Ki Andong. Jasinga terbagi menjadi 3 masa peralihan yaitu masa islamisasi, posko dan kebangkitan kembali atau sebagai tempat pasarean (makam-makam sultan yang terdesak) hal ini dibuktikan dengan adanya 11 pesantren pada masa itu beserta makam-makam para tokoh kesultanan di sekitar Jasinga. Dalam daring tersebut juga diisi oleh dosen Arkeologi dari Fakultas Sastra Unversitas Indonesia yaitu Dr. Ninie Susanti. Untuk materi sastra arab pegon diisi oleh Bapak Sebastian.
 
Kegiatan Pelatihan Perekaman Epigrafi Islam ini dilaksanakan pada hari Sabtu, 12 Desember 2020. Lokasi pelatihan di tiga Kelurahan yaitu di Desa Kalong Sawah, Desa Sipak dan Desa Jasinga. Pelatihan diikuti oleh Mahasiswa Universitas Indonesia dari jurusan geografi, arkeologi, sastra arab dan komunitas pemuda masyarakat setempat. Peserta dibagi menjadi tiga kelompok, dan telah disediakan peralatan pendukung seperti roll meter, ember, skala batang, kompas, kapur, sikat dan peralatan menulis.

Peserta mendata nisan-nisan dengan lembar kerja perekaman data seperti nama prasasti, nomer inventaris, tempat asal, tempat disimpan, bahan prasasti, bentuk prasasti, ukuran prasasti, aksara dan bahasa, bagian yang dituliskan, ornamen, jumlah baris, angka tahun, nama yang tercantum dalam prasasti, isi prasasti, keterangan (kaligrafi atau bukan), keadaan prasasti dan gambar atau foto.
 
Dilokasi peserta pelatihan diberikan pengarahan oleh instruktur. Untuk kelompok satu di Muncang Desa Sipak instrukturnya adalah Indra dan Dewi, kelompok dua di Gunung Kulantung Desa Jasinga instrukturnya adalah Sebastian dan Salsa, kelompok 3 di Garisul Desa Kalong Sawah instrukturnya adalah Isa dan Ina. Masing -masing kelompok terdiri dari 3 hgg 15 peserta dan pendamping dari masyarakat.

Bersambung ...





 




NISAN RUMAH TUAKU (Sebuah Puisi)

Aku hanya bisa menatapmu terharu
Setiap kali engkau mengunjungi rumahku
Aku tak mampu menjawab membisu
Setiap kata yang kau ucap, ini nisan siapa?

Aku hanya bisa menitipkan salam selamat datang
Lewat daun-daun kering yang berserakan
Pada burung-burung yang bertengger diatas nisanku
Pada tanah merah yang menghangatkanku
Kusampaikan rasa terima kasihku yang tulus
Lewat angin yang berhembus menerbangkan butiran tanah

lewat gesekan ranting pepohonan dan gemericik air
Terima kasih kalian telah berkunjung kerumah tuaku ini

Dan memberiku sepetak tanah tempatku merebah
Dari lelahnya perjuangan panjang berabad lalu.




Jasinga, 25 January 2009, 12.15

Yana Mevlana (kalakay Jasinga)



MISTERI GUNUNG DANGKA JASINGA

GUNUNG DANGKA OR A PARADISE ON EARTH ; A TALE OF SUPERSTITION
By Jonathan Rigg, Esq.


The native of Sunda or Western Java, like their uninstructed brethren all over the world, are a superstition race ; their superstitions, however, are seldom, if ever, of a savage or gloomy nature, and would be deserving of ridicule, rather than of anger, were it not that we constantly observe the more knowing part of the community avail of this weakness to dupe their fellow-men. In the presence of a stranger and more particularly of an European, the native is especially careful to conceal his moral failings ; he must often feel and indeed I have frequently heard him express his opinions as to the craft of his priest or his augur, but such is the slavish imbecility of his mind, that he dares not manfully defy what habit and antiquity have authorized. No superstition is more prevalent than the respect shown to particular spots, which are supposed to be sacred, and in which wonderful supernatural powers are believed to exist. There is hardly a mountain-top* or remarkable eminence throughout the country that doe not contain its Patapaan or Pamujahan, two words of Hindu origin, the former meaning a place of penance, the latter a place of adoration. These are generally formed of a quantity of rough unhewn river-stones,
__________________________________________________________

*The polynesian tribes, in common with many other people of the world, appear to have all attributed a misterious sacredness to the tops of mountains, as may be seen from the following quotations :

The principal mountains in the three divisions of Ankova are Angavo to the East, Ankaratra to the South, Ambohimlangara to the West, and Andringitra to the North, chiefly distinguished as the scene of legendary tales, recounting the mighty achievement of giants and other monstrous beings, supposed to belong to a fabulous age. The Altars erected by former generations on the summits of these mountains, to the memory of such extraordinary personages, still exist, and are visited by the people as the appropriate places for frayer and sacrifice to the manes of the mighty dead. On the tops of some of these mountains are still existing the vestiges of ancient villages. Ellis History of Madagascar Vol.I . p. 84.

The Dayaks believe in a supreme being whome they call sometimes Dewa and sometimes Nyabatta. They believe that Nyabatta is to be found on the tops of mountains, and for this reason every tribe of Dayaks has some mountain top dedicated to their Godhead.-Tijdschrift voor Ned. Indie 4 jaargang 2 Deel. West-kust van Borneo in 1832 p.9.

They 9the inhabitants of the Society Islands) had a kind of heaven, which they called Miru. The heaven most familiar, especially in the Leeward Islands, is Rohutu noanoa, sweet scented Rohutu. This was situated near Tamahani unauna, glorious Tamahani, the resort of departed spirits, a celebrated mountain on the north-west side of Raiatea. The perfumed Rohutu, though invisible but to spirits, was somewhere between the former Settlement and the district of Tipaehapa on the north side of Raiatea. It was described as a beautiful place, quite an Elysium, where the air was remarkably salubrious, plants and shrubs abundant, highly odoriferous, and in perpetual bloom.-Ellis Polynesian Researches Vol. I p. 397.

The natives of Hawaii have numerous fabulous tales relative to Mounakes, which is capped with snow, being the abode of the Gods and none ever approach its summit. The missionaries who have visited the top, could not persuade the natives, whom they enganged as guides up the sides of the mountain, to go near te summit. Ellis Polynesian Research Vol. IV p.404.

Page 119

Which it must have cost some trouble and labour to carry up, or of the common trachyte blocks, when such have been afforded by the neigbouring slopes. These stone are generally disposed as if covering some grave and are called a Balai ; yet the general opinion seems to be that they have not been places of interment. The word Balai has so strong a resemblance to, if not identity with the Malai of the Tonga islands, and the Marae of Tahiti and of many other islands of the Pacific, where it implies a temple of the gods or place for religious observances, that we naturally come to the conclusion that they have a common origin, and that the name being preserved on Java, with almost the same import, shows that formerly there also the observance of the pacific islands once prevailed. However this may be the natives of the present day all assert that these Balais are traces of their former religion, which in times immediatelly preceding the introduction of Mahometanism, was derived from the continent of India, and to enquiries regarding their origin, invariably reply that they are Sasakala Alam Buda vestiges of Bhudist times, in which general term they no doubt confound all that preceded mahometanism, as the Sunda mountaineers were very likely no better converts to Bhudism or Siwaism, than many of them still are to the tenets of the prophet of Arabia. It is thought that the wonderful people of former days, by penance and fastings, so far ingratiated themselves with the gods, as to receive supranatural powers, (kasakten) so as to be able to roam the skies, dive into the earth, and walk upon the sea, as if on terrafirma. All those who at the general conversion to islamism in our 15th century, refused to conform to the new faith, and who to have died, but thought invisible, to be still inhabiting these places. The Balais are the spots where these people assumes their impalpable forms, (Ngahiang) and remain evident to the present day, as well to prove the superior might of the ancient people, the omnipotence of antiquity, as out of kindness towards the human race, to point out the spots where the divinity is most likely to lend a willing ear to the troubled devotee. Other of these Balais are consecrated as being the places of the transfiguration of certain great progenitors (Luluhur) of the different tribes of the country ; thus in different parts we hear of the people being descended from this or that Luluhur whose Tangtu or fixed and favorite abode is on some neighbouring summit, and where you are told some mysterious vestige are to be found, whice are known by the name of Kabuyutan.* About Buitenzorg, a number of the people say
_________________________________________________________
*The Bu of these word appears to be its root or crude form, and is again found in the Tabu of the South Sea Islands, of such well known import, and which is very closely represented by the Buyut of Sundanese, which implies a prohibition or ancient injunction upon some families and people to refrain from particular food or abstain from certain acts of ordinary life. These Laluhurs assumed various forms.


That they are descended from a cloven rock* on the Gunung Salak, known as Beulah Batu, others are descended from Rangga Gading famous in native song for his exploits in thieving; none was ever readier than he to walk off with a lot of buffalos or cheat at a fight of game-cocks. At Jasinga we have the descendants of Pangawinan or the Spear-bearers, the original inhabitants of the land, who were expelled by the ancestors of the present mass of the population, who immigrated from the river Chimandiri, that falls into Palabuan Ratu on the south coast. Others come of the Heulang Rawing, the jagged falcon or the Panggang Kalong, the roasted bat.

Page 120

Though, with the exception of the small tribe of Badui in south Bantam, all the inhabitants of Sunda have been long converted to Mahometanism, they are still pagans in their hearts, at least the mountaineers. Whenever the native gets into any extraordinary difficulty, it is not to no God but God and Mahomet the apostle of God that he addresses himself, but provided with a bit of gum benjamin, on the night preceding the 15th day of the moon, he repairs to some mountain Patapaan and there, after offering incense and praying for assistance, spends the night. He fancies that he is tempted by all sorts of horrible beasts and ghosts, all of which disregarding and withstanding, his sincerity of mind having been thus put to the test, at last the ages and hoary spirit of the place appears, asks the suppliant what may be he wish, pronounces an answer and instantly vanishes; the devotee must instantly descend from the mountain and act upon the oracle he has received. The fancy of the native always outstrips his cooler reason, and hence his narration must always be received with scepticism, though it may be clear that he can have no intention of exactly telling a lie ; how easily they are deceived or rather deceive themselves may be learnt from the following anecdote which is likely enough to be true : - A petty chief of Dramaga near Buitenzorg, of the rank of Ngabihi, having gone to the top of the Gunung Salak to consult the Gods, found that he was about to be intrudes upon by some other devotee, and by way of securing a monopoly of the devinities, fell upon the following device to get rid of his brother suppliant. Retiring behind some trees, he watched the devotee burning his incense and whilst in the midst of his prayer, availing of a propitious dimness of the moon, walked up to him and in a measured voice said  my grand child, what troubles have brought thee here! The poor fellow explained that he was sadly in debt, that he had no means of extricating himself and had therefor approached the awful presence of the God of advice. Return
______________________________________________________
*The tradition most generally received in the Windward Islands, ascribed the origin of the world and all that adorn or inhabit it, to the procreative power of Taaroa, who is said to have embraced a rock, the imagined foundation of all things, which afterwards brought forth the earth and sea. --- Ellis Polynesian Researches Vol. I p. 324.

Page 121

Immediately  said the Ngabihi –  to the low lands, cultivate there with care a large garden, for it is mother earth that is destined to help thee, and thy debts will be paid ; leave this and dare not to cast a glance behind. Grateful for the speedy answer, the devotee muttered a few words of thanks and sneaked away from the spot, leaving the Ngabihi, the oracle to him self. The poor man, how ever, followed out the injunction he had received, set about his garden in earnest and soon cleared his debts. Thus out of deceit and evil, good occasionally flows, though under aperverted impression.

The mountain top appears, in all ages and in all countries to have commanded the reverence of mankind ; here the first ray of the morning sun is arrested, and here the lingering  glam of departing day is enshrined ; it is here that, elevated in majestic silence above the turmoils of a struggling world, an uninstructed mind would first be struck with the immensity of nature, and question itself for a cause.

But it is time to come to the more immediate object of this paper, to which the foregoing has been inserted as a necessary explanatory preface. In the course of the month of January last, whilst in familiar chat with some of the remotest inhabitants of Jasinga of the villages of Chisusu and Gunung Kembang, i was astonished to hear that at a place called Gunung Dangka, on the confines of our south-western boundary, and on the banks of the Chiberang, was a sacred place, considered by the people of the adjoining Bantam district of Sajira, as the paradise they were destined occupy after death. That i should have lived ten long years at Jasinga without ever hearing a syllable about so strange an idea of a people with whom i was well acquainted, and who live so hard by, appeared as improbable as the story itself was agregious. The village of Buluhen is the last on the Chiberang towards its source, and i knew tha the people almost venerated certain parts of the stream, but that the rust of former superstition was wearing away in consequence of more frequent communication with other peaople, and their becoming thus shamed out of their infidel persuasions. Above Buluhen is a part of the river named Panglahsaan where yearly offerings of laksa or rice vermicelli are made, and where till within a few years past no horse had been allowed to enter ; great woes to the country having been predicted in case this spell should be broken. The Demang Jaga Sura, then chief of the district at Sajira, little addicted to bitants, and rode his horse up to the spot. Above the Panglaksaan no fish might be taken, many words in daily use might not be pronounced, and at one part, neither boat nor raft was allowed to pass along the river, but with great trouble being hauled up on the high bank was then dragged past the consecrated pool, to be again launched further down.

Page 122

To be continue ...

GEOLOGY OF JASINGA BY JONATHAN RIGG

Sketch
Of the
GEOLOGY OF JASINGA


The report, that Mr. Horner had, early in 1836, discovered Granite in the rivers Chimadur and Chiara, on the south coast of bantam, suggested the idea, that the rock might also exist among the defiles of the mountains, south of Jasinga, not withstanding that the Gunung Kendeng intervenes and rises to the height of at least 5000 feet above the sea.

A rather doubtful and partially decomposed speciment, picked up in Desember in the Chiberrum, at the western base of the gunung gede, helped to strengthen this opinion and a profusion of boulders, observed in the month of February following in the Chimanganteung, which flows along the southern side of the same mountain, seemed to confirm the fact.

It was however the 16th of July before the weather and other circumstances admitted of any regular search for the situs of the granite.

It had been previously observed, that the blocks, from which all former specimens had been struck, decreasein size in proportion to their distance from the gede. It was therefore determine to commence a search from the Kampong Chisusu, at the S.W. corner of that mountain, and to trace the river Chimangeunteung upward to the mouth of the Chiserua, the larges rill, that pours down from the precipitous sides of the gede.

The Chimangeunteung rises at the S.E. foot of the gede, where it is mountain locked on all sides, except the deep and narrow defile, through which it winds its way, between the southern base of the gede and Gunung Limbung, an inferior range due south.

Proceeding upward, the Chirempag is the first streamlet worth mentioning, that is met with, coming from the gede. From Chisusu to this stream the bed of the river is formed mostly of a black schistose rock, which in the first instance dips towards the gede, or appears sometimes to stand on end (as at the small cascade of masigit) and latterly dips from or rises towards it. This rock contain a small portion of lime, as it slightly  effervesces with nitric-acid. At the spot , whre this change of inclination takes place, a stratum of above 12 feet thick of a white, soft, earthly rock protrudes itself between the black schist and occupies both sides of the river; the two rocks are merely in simple contact, without any adhering or welding. On this part of the river no other rock appear in situ; but the bed is strewed with a profusion of blocks of trachytes, of sedementary rocks,of conglomerates, of immense masses of scoriae, of many ton weight; some of which stand 12 or 15 feet high and contain in their crevices aggregations of rock crystal and of plenty of granite. Of the last stone the larges block observed was an oblong slab of about 10 feet long, 5 feet broad and 2 feet thick. It was among this that a cube of 2 feet of granite was found, cut through in the middle by a seam of very compact trachyte, about 8 inches. Thick, so that the granite on it side was entirely separated; still the whole adhered most perfectly and form one solid block. This streaks cross both stones in the same continuous and uninterrupted line, as it were lines of fracture, that had gaped and closed to again; as the rock now shows no disposition to break in that direction.

From Chisusu to the mouth of the Chirempag is about a mile in a straigh line, and from this to the Chiserua a little les than ½ mile. On passing the Chirempag, all trace of the granite was immediately lost, and every attention failed to discover a single bit of it, which led to the supposition, taht its course must be down that stream; as it is  nowhere visible on the sides of the Limbung , along which a small road winds and which had previously been examined.

Continuing up the Chimangeunteung, the volcanic rocks are found in situ and present a variety of position in their dip and beds; the river has in some places worn its way into them to the depth of several feet; whilst at others, where the texture is more compact, it is still forced to cascade over their rugged surfaces. The black schist and white earthy rock, mentioned in the early part of this account, again suddenly appear, standing together nearly on their ends between the Trachyte beds, with which they almost form a right angle, as if they had stood in their present upright position before the volcanic matter had been poured out againts them ; they are respectively of the thickness of 10 and 6 feet.

The bed of the Chiserua is cut out of the former black schist; as also a more decided lime-stone, which is however quite black. This rill is a mere ravine, worn out of the slope of the gede and presents little interest and no variety ; the granite certainlydoes not exist here ; the water dissapears sooner than most mountain streams and about half way up the gede a wall of perpendicular and impassable rocks rises up to the heiht of 30 feet. Crossing the mountain ridge at this elevation and proceeding Westwards, the Chirempag is met with at about  800 feet above, where it falls into the Chimangeunteung and 1000 feet below the summit of the gede. This is very interesting little stream ; the rocks standing out boldly in all directions, of which the principal are sedementary. At the highest point reached these rocks seem to have undergone a general decay in situ and though they present to the eye every appearance of a solid mass, the hammer, instead of knocking off a fragrament, sinks into a stiff yellow clay. Lower down, where here and there the volcanic rock thrust them-selves out to day, all sympton of decomposition again desappears ; as if the contact had imparted a durability, which the others do not posses. In one place a vein of trachyte is observed inserted in a mass of sedementary rock, in the same manner as that of the Granite above mentioned; in this case however the igneous rock has imparted a darker color and greater hardness to its immediate neighboorhood, than what is presented by the same rock, at a little distance, in another spot, what appears to be a fine and close grained Granite, it seen ; but as the igneous rocks and particularly the syenitic are known to assume accasionally the appearance of one another, according to the condition, under which they are produced, the position seems rather to favor the idea of its being merely a variety of thachyte. The sedementary rocks are sometimes seem horizontal, then again perpendicular, or inclined at some angle to the horizon ; as if the volcanic matter from below had so disposed them, after breaking up their original continuous crust. The Chirempag next falls into into a wide chasm of the rocks and, after running about 400 feet under ground, again flows out further down. Below this, the ordinary boulders or syenitic Granite again made their appearance for the first time in this stream; they were blocks of about 4 feet square and lying more than 100 feet above the bed of the Chimangeunteung.

The original situs of the Granite has thus not been discovered ; wherever that spot may be, yet it cannot be far distant. The blocks of all the Granites met with do not bear evidence of having been much rolled, certainly not more than the other igneous rocks, with which they are associated. The fact of the boulders increasing, both in number and size, as we approach the Chirempag, as also their totalabsence above its mouth, seems to point out that ravine with its mountain torrent as the path, along which its fragments have been conveyed. The head of the Chibereum, in which the first speciment was discovered, is only separated by a narrow ridge from that of the Chirempag, and though the former river contains very few of these stones, yet the fact helps to confirm the where about of the Granite; as neither the Chikeam, which flows from the North of the Gede, nor the Chidurian, which sweeps round its Eastern base, countains a single vestige of this stone. The Granite inside may be higher up the Chirempag than what has been examine; it may be concealed by the earth and dense forests; of the fragments, which we now behold, may have been thrown down at the period of the paroxysmal explosion of the Gunung Gede, which has evidently been much bulkier at a former period and which now only the ruins remain.

During the period, that the Gunung Gede of Jasinga was an active volcano, it appears probable, that the sea washed at least its base, if it did not entirely cover it. The volcanic liquid seems mostly to have flowed towards the South and West, and land side, where the trachytes are still found pilled up; if any discharge took place towards the North, it is entirely covered over by later formations; the round and isolated hill Gunung Angsana, about five miles North from the Gede, being the only spot, where the volcanic rocks are found in situ. That the sand and other light tufaceous matter, ejected from the crater, have fallen into water, and by it is been distributed, is proved by the regular strata, in which they are still observeed, though no longer in a horizontal position, having been broken up and displaced by their subsequent elevation. Some of the lower beds of these volcanic ashes, resting upon limestone, contain a number ofsea shells. The limestone itself abounds with similar productions and again reposes upon more ancient and black, submarine and tufaceous formation; numerous sea shells, as oysters and cockles being plentiful throughout.

In these lower black strata, near Kampong Munchang, were discovered two tusks appearing to belong to some animal of the genus Sue, but too fine for any of the swine tribe, now existing in the forests. Unfortunately they were in a very brittle state and almost crumbled in the hand; the enamel was still perfect, showing no marks of abrasion from water; so that they cannot have travelled far; proving, that at the early period some habitable land existed in the neighboorhood, as is further confirmed by the numerous impressions of leaves and carbonized wood, which some strata afford.

The strata of the different tuffs and lime are not conformable; that is, the different beds are not exactly parallel to each other, from which we may infer, that their elevation was not simultaneous ; but that the risingsand deposits were alternate and successive ; long periods of tranquility sometimes intervening, during which the limestone was formed. The commencement of the latter is plainly seen, where the black strata have been partially denuded ; it is at first mixed with the subjacent black matter and by degrees becomes purer as it ascends, whereas its upper surface terminates abruptly and hears what rests upon it, without any intermixture.

Limestone is one of the most common minerals found in this part of the country ; it abounds in every part of the lower lands, as well as on the flanks of the mountains. The Gede it self must have originally burst its way, not only through masses of Granite and sedementary rocks, as the seems or veins, they contain of trachyte, prove; but also have borne up with it large beds of limestone, as in the case of the Chiserua, which is shut up in an elevated mountain defile, precluding the idea of its having been formed there since the existence of the Gede. The highes point, ot which shells have been observed in limestone, is in a black and very hard description, at the Western foot of the Gede, near the kampong Kembang Kuning, in which the forms of Pectens and other bivalve shells may be seen at an elevation of about 1,000 feet above the Sea.

The range of the Gunung Seribu runs out N.N.E. from the eastern base of the Gede and extend in that direction for 10 or 12 miles, thus forming a snug and quite bay of the parts now called Jasinga, which during the intermission of volcanic activity would be highly congenial to the habits of Testaceae, whose numerous remains still exist, and to those zoophytes, by which lime is supposed to be elaborated. The supposition, that Jasinga has formed a bay of the Sea at no very distant geological period is further borne out by the little elevation, which it yet possesses above the Sea, although at the foot of the mountains and removed above 30 miles from the North shore, towards which the slove is very gradual. It is similarly situated, with respect to the Western ocean, about Welcome and Papper bays, at which point the Sea is supposed to have formerly enterd and, running between the Southern hills and the mountains as islands accross the bay, to break the force of the N. W. Mousoon.

According to the Mr. Horner’s observations, the Demang’s house at Jasinga is only 352 feet above the Sea ; at Sajira, on the Chiberang, only 11 miles West, this height has decreased to 187 feet and at Lebak, 16 miles further in the same direction, the elevation of the residents-house is only 76 feet ; the waters from this place still find their way to the North shore. Westward still from Lebak, the whole district of Panimbang is reported to be so low, that in the wet mouseen the Chiliman readily overflows its banks and a great part of the country becomes little better than a swamp, the couse of so much fever and mortality to the native inhabitants. The Chiliman flows into the Western ocean.

Volcanos have a tendency to destroy themselves and, after remaining for centuries in a state of great activity, to lose of outward appearance of energy, their vents becoming closely shut up by the accumulation of their own debris. The volcanic forces however go on increasing with-in and, finding no longer their accostomed egress, open for themselves fresh vents at more distant points, or else swell and gain additional space by upheaving en masse the solid strata, by which they are shut in ; an operation of this kind may have coused the rise of the Westen end of Java, therby excluding the sea from its ancient do-minions. That the igneous agents are not yet extinct under Jasinga, may be inferred from the hot springs, that are occasionally met with.

On the Westen slope of the Gede two separate apertures discharge waters of the temperature of 97° fahrenheit, one of which has a very strong smell of Sulphur and about five miles West of this near the Kampong Sea in Bantam, is a well, whose waters indicate a temperature of 134°. The water of this latter well, when drawn out and left to cool, affords no other taste than that of ordinary water after boiling and only a very slight smell of sulphur is experienced. The waterbubbles up through a ledge of rocks, to which it imparts a white color, which however shows no disporition to effervesce with acids. When silence is observed and attention paid, a low, dull, rumbling sound is head at intervals and this is immediately followed by an emission of air bubbles and quite again successds. Though the taste of the waters is insipid to man, the Buffaloes and other animals are fond of sipping it, when it has cooled. All over the country there are a number of springs, known by the same of seuseupan, at which, in preference to the river, all animals drink; these springs are now cold and have no extraordinary smell or taste, yet must possess some peculiarqualities, as the buffaloes are known to thrive better from frequenting them. The water of all these springs may have one common origin ; but from the nature of the rocks and strata they pass through, some part with their beat more readily than otehrs; while again those, which make their way accross the more decided submarine formations, arrive at the surface at the ordinary temperature of the atmosphere.

Large quantities of silicified wood are every where met with, known by the name of Batu Sumpur, as the natives suppose, that this hard wood alone is fossilized ; but the variety of grain, which is still preserved entire, does not countenance the belief, that the Sumpurs (COLBERTIA and CAPELLIA) are the only trees, on which this process has acted.

There are positions; which seem more favorable for silicification than others. A good drainage of percolating waters appears necessary, so that when that medium has deposited the silex, which it holds in solution, it may readily run off and make way for a fresh supply. Consequently the greatest quantities are found lying above the more compact tuff and covered by enveloved in the loose, porons, superficial earth or volcanic sands, and many of these emit fire when struck by iron. On the contrary such wood, as has been entangled in the more compact and solid stuffs, still remains soft and may be readily cut away with a knife and, when fresh, presents every appearance of common charcoal saturated with water and easily crumbles in the hand ; these however, when preserved dry for a few months, attain considerable hardness and then offer effectual resistance to the knife, which extracted them from their original position ; cases have been observed of the two varieties being almost in contact, when the one imbedded in the close tuff was soft and friable, whereas its neighbour, that merely reposed on that formation, had become perfectly hard and solid.

All these woods may have been originally carbonized by volcanic action and thus preserved from putrefaction ; this supposition will account for the logs of stone of 10 to 12 feet in length being found cracked across the grain, in irregular lengths, yet still lying in the same continuous straight line. A mass of charcoal would easily give way under an increase of pressure ; but that the hard silex stone, often of 1½ or 2 feet diameter, should so break, can hardly be conceived. That pressure has been experinced, when in a soft state., is shown by the flattened appearance of some speciments. The black color has drained off with the water percolating through them : many lumps, which have become externally white or of a reddish hue, are still black at the centre.



Jasinga, 27th November  1837                                                              
JONATHAN RIGG




Source : Verhandelingen Van Het Bataviasche



MAKAM KUNO GARISUL JASINGA

MAKAM GARISUL JASINGA SYEKH ARIFFUDDIN DAN SYEKH ISHAK

DESKIPSI SITUS GARISUL

Situs adalah merupakan suatu kumpulan keberadaan Benda Cagar Budaya yang mengandung nilai-nilai kepurbakalaan. Biasanya terhampar dalam suatu area tertentu baik yang berada di tanah dataran maupun perbukitan.

Salah satu Situs yang masuk dalam inventarisasi dan Dokumentasi pada Seksi Kebudayaan adalah Situs Garisul Desa Kaolong Sawah Kecamataan Jasinga. Ditempuh dengan jarak 42 km dari Ibu kota Cibinong. Pada Situs ini diketahui bahwa peninggalan berupa Komplek Pemakaman Kuno dengan luas area 3000 m menghadap Barat. Data-data yang di peroleh peninggalan kesejarahaan ini berkisar sekitar abad ke 15-16 M yang dalam dekade tertentu merupakan peninggalan jaman perkembangan dan kebudayaan Islam. Diketahui lebih lanjut pada salah satu peninggalannya menujukkan angka 1021-1031 Hijriah.

Diantara kumpulan makam kuno tersebut ada 9 makam utama yang merupakan simbol dari kepemimpinan. Dari bentuk bangunan di ketahui mempunyai ciri-ciri tersendiri yang merupakan pengaruh kebesarannya. Analisis ini diambil berdasarkan makam serta ketinggian batu Nisan.

Hasil pengamatan dapat diketahui bahwa diantara ke 9 makam kuno tersebut terdapat nama Syekh Ishak, Panglima Sultan Hasanudin Banten dan para istrinya. Salah satu di antaranya adalah Putri Raja dari Kerajaan Kediri.



GARISUL SAKSI BISU YANG BELUM TERKUAK BUKTI SEJARAH YANG PERLU PENELUSURAN DAN PELUSURAN

Garisul adalah nama sebuah perkampungan umum, letak persisnya berada si Desa Kalong Sawah Kecamatan Jasinga dengan jarak 1300 m ke arah Utara. Apa gerangan yang ada di Garisul pada kawasan ini ada sebuah tempat yang menyimpan fakta sejarah/local history yang sampai saat ini masih bersifat misteri.

Kisah perjalanan ini kami bukukan pada hari Senin 25 Juli 2005 sebagai Kunjungan Kerja Dinas Kebudayaan dan Pariwisata Kabupaten Bogor, yaitu memantau benda Cagar Budaya berupa makam kuno yang mempunyai ciri pada budaya Islamnya. Ketua rombongan Sdr. Boedi Setia sond Dipl, membawa kami sekitar Pukul 10.30 menuju Bogor bagian Barat, Sampai Ciampea waktu Dzuhur kemudian istirahat sejenak sambil mengisi bahan bakar dan isi perut kami yang mulai keroncongan. Perjalanan ini di lanjutkan kembali menjelang waktu Ashar. Kami tiba di Kecamatan Jasinga. Untuk mencapai Lokasi kami harus berjalan kurang lebih 800 m. Ketua Rombongan berjalan di depan jauh meninggalkan kami yang masih bercanda gurauan dengan rekan-rekan sambil menikmati jalan perkampungan yang kami lalui ketua rombongan tidak berajak lalu kami menghampirinya.

Pemandangan yang indah yaitu sebuah hamparan sungai yang memanjang dengan perkiraan lebar antara 30-40 m bernama ”Sungai Cidurian”. Ia mulai berceloteh tentang riwayat sungai. Terlalu cepat untuk di ingat seketika kami mengeluarkan catatan. Konon sungai Cidurian ini dahulunya merupakaan sarana transportasi jalan air di sepanjang jalan air ini banyak tempat Persinggahan bernama ”DEK” (yang di maksud Geladak Kapal /mungkin Pasar) sampai ke kota-kota Pelabuhan besar di Sangiang dan Merunda sampai ke hilir Ciomas (mungkin maksudnya sekitar Jasineara Sunda Kelapa dan Muara Cimanuk). Sedangkan ke Sebelah Tenggara sampai pelabuhan Banten pembicaraan terus berlangsung hanya saja kami mengambil hal-hal yang di anggap penting saja. Sementara rekan Sri Aryani jeprat-jepret mengambil pemandangan yang indah ini, perjalanan kemudian di lanjutkan sampai kami tiba di lokasi.



PENGAMBILAN DATA

Jalan setapak hasil semenisasi menghantarkan kami menuju area Situs BCB. Makam Kuno yang bernuansa I silam, Beberapa langkah kami masuk terpampang papan peringatan berkaitan dengan UU No 5 Th.1992, tentang Sanksi dan Hukuman bagi yang merusak, untungnya seluruh area ini sudah di kelilingi kawat berduri kurang lebih 2000 m. Sedangkan luas lahannya diperkirakan kurang lebih 1ha, tidak lepas mata memandang hampir seluruh lahan 10.000 m ini dikelilingi oleh batu nisan, tidak dapat dihitung satu persatu hanya saja diperkirakan sekitar 2000 orang (termasuk di luar area) mereka terkubur di sini. Nara sumber kami bertambah dengan hadirnya Bapak Sanusi. Sdr. lib dan Epik sebagai Juru peliharaan situs BCB tersebut. pertanyaan pun mulai kami lontarkan kepada Beliau.

Suatu hal yang menarik untuk di kaji dari beberapa hasil pengamatan sebelum pada uraian lebih lanjut kami membagikanya dalam 3 tahapan pengamatan

Point I

a. Setiap Batu Nisan mempunyai Keseragaman pada jenis Batunya.
b. Tinggi rata-rata di atas Permukaan Tanah 20-30 Cm.
c. Satu Makam bercirikan 1 tunggul/1 Batu Nisan saja.
d. Setiap Nisan mempunyai Relief/Kaligrafi.
e. Bertuliskan Huruf Arab Gundul.
f.  Berbentuk kuba atau segitiga.
g. Melambangkan makam prajurit.

Point II

Terdapat 9 buah Batu Nisan dengan Ciri tersendiri dikelilingi oleh nisan lain (prajurit) sebagai Pengawalannya.

a. Dari 9 buah Batu Nisan 7 diantaranya mempunyai keseragaman Bentuk (1 buah berbeda dalam Lekukan) Menunjukan bahwa 7 orang tersebut adalah Laki-laki dan yang 2 orang adalah Wanita.
b. Tinggi rata-rata 60-70 CM
c. Relief dan Huruf Kaligraf lebih banyak.
d. Jarak antara satu dengan yang lainnya 170-200 Cm.
e. Menunjukan makam Pemimpin/Pembesar.

Point III

Nama-nama yang di sebutkan terbatas pada pengetahuan yang ada, diantaranya disebutkan :

a. Syekh Ariffuddin
b. Beberapa Panglima Perang Pasukan Sultan Hasanudin
c. 2 orang Putri Raja Demak dan Cirebon
d. Pemimpin Pasukan
e. Syekh Ishak

dari hasil pengamatan kami selanjutnya, relief dan Huruf sudah banyak yang pudar, sehingga agak menyulitkan dalam penulisan ini.



ANALISIS

Angka Tahun penanggalan perlu penelusuran lebih lanjut, perhitungan, angka harus di hitung tersendiri sehingga akurat data dapat dipertahankan jika tidak tepat memperhitungkan maka akan jauh melesat dari ketentuan Begitu dalam pengamatan ini muncul keragaman dalam menginterpretasikan angka tahun keraguan kami terobati karena salah seorang rekan secara samar membaca tahun 1015-1501 dan 1021 sekarang tinggal menentukan jenisnya apakah menggunakan Tahun Hijriah Tahun saka Jawa atau mengunakan Tahun Saka Hindu.

Sedang asiknya kami berdiskusi dengan rekan-rekan ketua rombongan mengingatkan kami agar siap merayap turun. Sementara Penelitian kami hentikan,karena waktu Magrib akan tiba, kendaran kami meluncur dari Jasinga Pukul 18.15 WIB, baru Pukul 21.30 kami masing-masing selamat tiba di Rumah.



TELAAH SEJARAH

Beberapa Buku membantu penulisan untuk bercerita ynag meriwayatkan tetang Pewaris Tahta Kerajaan Pajajaran setelah Sri badunga Maharaja wafat pada tahun 1521 .Sebagai penerus Kerajaan Sunda Pajajaran tersebut adalah Prabu Sang Hyang Surawitela pada periode 1521-1535. selama beliua memerintah sudah terjadi beberapa kali konflk dengan Cirebon, dan pada masa beliau ini pula Banten tahun 1526 dan Jayakarta Tahun 1927 menjadi daerah kesultanan dibawah Cirebon. Diriwayatkan tidak kurang dari 15 kali terjadi Pertempuran sehingga timbulah perjanjian yang disebut Perjanjian Perdamaian Pajajaran Pakung Wati 12 juli 1531. Pada masa ini tidak disebutkan di daerah mana terjadinya pertempuran tersebut.

Sepeningalan Beliau di ganti oleh Prabu Ratu Dewata yang memerintah anatara tahun 1535-1543 diriwayatkan bahwa Roda Pemerintah di Pajajaran sudah mulai mengendor beberapa kali serangan dari Cirebon ia mengandalkan sifat Perjanjian Pajajaran – Pakungwati yang telah di sepakati olah Cirebon sebab itu ia percaya bahwa Cirebon tidak akan melakukan serangan kembali. sementara pihak Banten yang pada saat itu telah menjadi daerah kesultanan dan mempunyai hak otonom, membentuk laskar tenguh untuk menyerang Kota Pakuan; dalam cerita Parahanyang disebut dating bencana musuh gemel tambuh sangkane prang rang di burwan ageing pejah tohaan Ratu sang hiang, Konon terjadi di Pusat Kota Pakuan kemungkinan sekitar daerah Sukasari, Lawang Gintung sekarang. Peristiwa ini sangat memalukan karena raja pada waktu itu sedang melaksanakan tapabrata, tidak sedikit para Pangawal Kerajaan yang Gugur dalam Peristiwa tersebut.

Pengganti Ratu Dewata adalah Ratu Sakti memerintah antara Tahun 1543-1551, ia di kenal sebagai Raja yang alim, karena kerasukanya ini di Kerajaan Pakuan semakin kacau balau, rakyat banyak yang miskin dan tidak memperdulikan pemerintah sebab itulah beliau diturunkan dari pemerintahannya.

Ratu Sakti di gantikan oleh Prabu Nilahendara ia memerintah antara Tahun 1551-1567. Sama kacaunya dengan Raja sebelumnya ia dikenal sebagai Raja gemar kesenangan antara lain makan dan minum “Tatan agama gyang hewaliyah mamangan sedrasa Ni syurup ka suykas berang har”. Ia lupa diri perperangan ini dilambangkan dengan Bunga Pralaya yang disebut Kaliyuga, Pajajaran telah diambang pintu kehancuran, akhirnya datang juga serangan-serangan Banten dalam cerita Parahiangan “disebut Tohaan diamajaya adalah Prangtas mangka tang it is ting kedatuan” sebagian masyarakat meningalkan Kota Pakuan karena Raja sudah tidak Tinggal di Keraton. Proses ini berangsur lama, Kota Pakuan masih berada di bawah pembesar Keraton yang tidak ikut mengungsi.



Pajajaran telah beralih Tangan Raja adalah Prabu Ramamulya Suryakencana atur Pucuk umum Pulasari ia Memerintah antara tahun 1567-1579 M. Keraton berkedudukan di lereng Gunung Pulasari, (sekitar Kp.Kadu Hejo,Kec.Menes,Kab.Padeglang). Prabu tidak lagi mengunakan Mahkota Kerajaan. Penembahan Yusuf atau Sultan maulana Yusuf, mulai menempakan ambisinya untuk menaklukan Pajajaran secara keseluruhan, bersama pasukan Banten – Cirebon mengadakan serangan secara besar-besaran maka terjadilah pertempuran yang sangat dahsyat dalam pertempuran ini kedua belah pihak banyak korban yang berjatuhan, pertahanan Tentara Pajajaran Bertempur dalam mempertahankan diri di sekitar daerah Jasinga (sekarang) sampai Pandeglang.

Sebagai bagian terakhir dari catatan singkat ini, sedikit di bicarakan runtutuan kejadian dari kronologis pemerintahan di dalam kerajan Pajajaran.pendekatan aprigasif menentukan serangan besar-besaran, terjadi pada masa Prabu Rajamulya Surya Kencana, sedangkan Banten berada di bawah pemerintahan Sultan Maulana Yusuf dan bukan Sultan Hasanudin seperti di sebut-sebut kemungkinannya dapat terjadi, karena Sultan Hasanudin merupakan Sultan Pertama di Banten dan begitu besarnya pengaruh Beliau sehinga keturunannya tidak tertulis. Selanjutnya di katakan bahwa Pemerintah Pajajaran berada di Pandeglang yang pada waktu itu batas wilayahnya sampai ke arah Jasinga tentunya sebelum penaklukan terjadi dahulu pertempuran yang maha hebat tidak di sebutkan dimana Tentara Pajajaran dikuburkan karena peperangan dimenangkan oleh pihak Banten maka para “Syuhadanya” ditempatkan di Garisul.

Dalam tradisi lokal dalam sejarah Banten disebutkan bahwa orang-orang yang akan menyerang Pakuan/Kerajaan Pajajaran berangkat dari Banten pada hari Minggu 1 Muharam Tahun Alif sengkala, bumi rusak rekek mangkek iki Terjemahan menjadi 1501 Shaka atau 1579 M, disebut Tahun 1501 Shaka adalah Tahun pertama dari abad baru, sekalipun perhitunggan waktu baru diperintahkan oleh Sultan Agung Mataram pada Tahun Shaka 1555 tetapi penggunaan tahun shaka sudah dipergunakan sebelumnya, ketentuan jatuhnya 1 Muharam 1501 Shaka sudah pada hari Jum’at – Sabtu atau Minggu perlu pengkajian lebih lanjut, penulisan mengambil catatan dari sejarah Banten dan Babat Cirebon sekitar runtuhnya Pajajaran oleh Banten tertulis 1501 Shaka yaitu 1579 M.

Diposting Oleh : Editor, 17.10. 2012

Sumber :
www.bogorkab.go.id/2012/10/17/situs-garisul

Pernah di posting di Facebook Kalakay Jasinga 20 November 2013 
 
 

 

SEKILAS PAMOR GUNUNG ANGSANA, JASINGA


Gunung Angsana adalah sebutan sebuah bukit  bernama angsana yang berada di Utara Jasinga tepatnya di wilayah Desa Setu Kecamatan Jasinga menyimpan berbagai cerita. 

Menurut penuturan beberapa warga dan sesepuh sekitar Jasinga Gunung Angsana adalah patilasan Eyang Taji Malela dan Taji Wangsa dari Kerajaan Sumedanglarang yang ketika itu melakukan pertemuan dengan para pembesar Jasinga. 



Petilasan yang berada di puncak bukit ini berupa medan datar yang cukup luas dan terdapat dua buah batu nisan disalah satu sisinya. Di atas bukit ini kita dapat melihat hamparan pemandangan alam yang indah.


Di puncak bukit ini, dari dulu hingga sekarang masih dilakukan ritual-ritual para pelaku seni tradisional dari Desa Cikopomayak dan Bagoang berupa pemanjatan doa-doa tertentu agar diberikan keselamatan, keberkahan dan agar kesenian di Jasinga  tetap lestari yang dilakukan pada saat matahari terbit. 

Diceritakan pula bahwa Eyang Taji Malela dan Taji Wangsa adalah orang sakti dan pecinta seni Sunda.



Mitos Batu Bilik dan Ular Naga Raksasa masih melekat, hingga siapa saja yang menaiki bukit ini harus berhati-hati dan selalu mengingat Yang Maha Kuasa agar terhindar dari hal-hal yang tidak diinginkan.



Cerita lain adalah ketika masa pendudukan Jepang di Jasinga sekitar tahun 1942, selain seluruh pemuda di tiap desa harus mengikuti  Kaibodan (latihan bela negara) pemerintahan Jepang. 

Para Pemuda juga dipekerjakan membuat cubluk-cubluk (lubang galian dan parit untuk persembunyian dan pertahanan tentara Jepang) di Gunung Angsana dan bukit Pasir Bayah (sebelah barat Desa Jasinga). Para pekerja mendapat upah harian berupa sedikit nasi dibungkus daun dan  ikan asin. Pemuda-pemuda ini didatangkan diantaranya dari Desa Koleang  dan Curug.



KALAKAY JASINGA 










TAMAN MAKAM PAHLAWAN SYUHADA JASINGA

Taman Makam Pahlawan Syuhada Jasinga berlokasi di Jl. Makam Pahlawan, Blok Cidangiang, Kelurahan  Jasinga Kecamatan Jasinga Kabupaten Bogor. 

Area ini merupakan tanah hibah dari Alm, Bpk. Asep Mujtaba (Mbah Asep) yang pada saat itu beliau menjabat sebagai ketua Komite Nasional Indonesia (KNI) di Distrik Jasinga, yang kemudian menjabat sebagai wedana jasinga pada awal tahun 1946 menggantikan KH Abdul Muhyi (Parung Sapi) yang telah wafat.

Para pahlawan yang dimakamkan di area TMP Syuhada adalah para putra Jasinga yang gugur dalam pertempuran melawan tentara sekutu. 



Dalam sejarahnya diceritakan bahwa pada tanggal 6 Desember 1945, terjadi perang antara pasukan sekutu dengan pasukan pemuda yang tergabung dalam Pasukan Sabilillah di Loji Sindang Barang. Pasukan ini merupakan gabungan dari para pemuda yang berasal dari beberapa daerah yaitu: Rangkasbitung, Jasinga, Cigudeg dan Darmaga.

Pada saat itu para Pejuang Sabilillah yang dipimpin oleh KH.Mukri dan KH. Mad Ali dari Koleang sedang beristirahat di Gedung Polmak untuk menunggu waktu malam sambil mengatur siasat penyerangan. 

Namun pada saat itu tiba-tiba musuh datang dengan keandaraan lapis baja yang dilengkapi senjata otomatis, serta kendaraan truk besar yang membawa Pasukan Gurkha (tentara sewaan sekutu yang berasal dari India dan Pakistan ) mereka menyerang dari arah kebun karet (PKKB) dan mereka bertempur dengan Pasukan Sabilillah.

Terjadi pertempuran sengit pada waktu itu, walaupun hanya bersenjatakan golok, bambu runcing dan bedil locok, Pasukan Sabilillah terus melakukan perlawanan. 

Hingga pada akhirnya 43 pejuang gugur dalam pertempuran tersebut. 30 orang diantarnya adalah putra Jasinga, 28 orang gugur pada saat peperangan dan 2 orang luka berat (kemudian gugur). 30 orang itulah yang dimakamkan di TMP Syuhada Jasinga. 

Dalam ceritanya disebutkan pula bahwa sebelum dimakamkan, jenazah-jenazah para pahlawan tersebut dibaringkan di Pendopo Kewadanaan Jasinga yang pada waktu itu berfungsi sebagai Kantor Bupati Bogor Sementara. 

Ada sebagian makam pejuang yang dipindahkan oleh pihak keluarga, sehingga dari 30 makam hanya tersisa 21 makam lagi.


Kalakay Jasinga



MAKAM TUA KAMPUNG BARANGBANG KI BUYUT SAMPIR

SALAH SATU MAKAM-MAKAM TUA DI JASINGA


Kampung Barangbang Desa Wirajaya Kecamatan Jasinga Kabupaten Bogor Propinsi Jawa Barat terletak di koordinat 6°30'6"S   106°24'40"E sebelah Barat Kecamatan Jasinga berbatasan dengan Propinsi Banten. 

Lokasi makam tua Barangbang tidak jauh dari Kampung Barangbang Jalan (Girang) Jasinga, kira-kira 500 meter masuk ke dalam area perkebunan dan kebun rakyat. 


Dalam kamus Jonathan Righ "A Dictionary Of The Sunda Language Of Java" disebutkan bahwa  Barangbang berarti daun kelapa atau daun pinang yang mengering dan berwarna merah lalu jatuh ke tanah. 

Di dalam kompleks makam yang dinaungi pohon-pohon tinggi dan besar terdapat beberapa batu nisan dengan bentuk seperti gada dan pipih dengan berbagai macam motif atau ukiran. 

Tinggi nisan bervariasi dari 30 cm hingga 70 cm dengan kondisi sebagian telah rusak karena faktor alam dan kerbau digembalakan melintasi kompleks makam. 

Menurut salah satu sesepuh kampung Barangbang Girang, Aki Sartam, diantara batu nisan tersebut terdapat makam tokoh ulama yang bernama Ki Buyut Sampir yang konon beliau adalah murid Syeh Mansur Cikadueun (Pandeglang Banten) karena kala itu wilayah Jasinga masih termasuk dalam wilayah Kesultanan Banten.

Dahulu sekitar 100 meter dari kompleks makam terdapat sebuah kampung bernama Barangbang yg dialiri sebuah sungai tetapi sejak kurun tahun 1970-1980-an perlahan-lahan penduduk mulai pindah ke dekat jalan raya (Girang).




- KALAKAY JASINGA -

Beunang Guguru ka Gunung, Beunang Nanya ti Guriang