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Beda-Hulu or Hulu-Bada
Most people of Bali, at least those close to Bali's past stories, hear the word Bedahulu or Bedulu will certainly carry over to the story of a king who ruled Bali named Mayadenawa with the central government in around the south and east of Goa Gajah Pejeng. In the story of this Mayadenawa mentioned that the king was very unjust, ruled at will, arbitrary and most closely embedded in our minds is the prohibition by Mayadenawa to perform rituals of Hinduism. Mayadenawa also told it would not submit to the concept of unification of the archipelago by Majaphit so here too the term Beda-Hulu is interpreted as opposition to the Palapa Gajah Mada. In fact, character assassination of the king, more rough again with Beda-Hulu interpret the word as a physical manifestation of the king-bodied man and pig-headed.
Bedulu Mayadenawa in this story not only in various sheet rontal disuratkan but until now often presented as a play in a variety of art performances. Mask, for example, most often acting out about the triumph of Dalem (king Bali Majapahit era) as well as marginalizing the presence Mayadenawa which certainly played a big role in his time building Bali. As a result, the minds of human children and grandchildren of Bali - from generation to generation, the figure Mayadenawa and Bedahulu past as Bali Majapahit present darkness and bring light.
Not only related to the political side at that time, the figure Mayadenawa and Bedahulu digeret also on a spiritual conflict that Mayadenawa not only opposed by the king of Java but also on the situation faced opposition with the gods. The story behind Tukad Pakerisan and Petanu is the conclusion that as a figure Mayadenawa cornered despot.
The story easily written, easy play any staged, but the remains are so many archaeological sites in the area of the plateau appears Siring pie down to the plains Blahbatuh other talk. Pura Tirta Empul, Gunung Kawi, Penataransasih, Kebo Edan, Rejuna Metapa, Elephant Cave, Samuan Three, Yeh Pulu, sophisticated, and several other temples in the region with a straightforward proof that the region seems Siring Pejeng and Bedahulu (Bedulu) is the area daily closely with the spiritual.
As the center of government, at that time, some circles Bedulu not interpret the word is derived from the Upper Beda (which means opposed to leaders) but from the word Bada Hulu (which is defined as the top spot or center of government, bada-place, the upper-upper). Whether a play on words where and which one is correct, the region Bedulu indeed save a lot of stories and evidence of the past (pre Majapahit) is distinctive and unique. Bedulu is a record of Balinese culture which is still preserved compared with the era of his successor as Samprangan, Gelgel and Semarapura.
STORY BUFFALO IWA-BALI
STORY Kebo Iwa actually not only known in Bali. Kebo Iwa's story is also known among the Java community, especially East Java. Kebo Iwa Java version of the story is really not much different from the version of Bali. However, there is little difference from the point of view, especially putting the factors causing the coming of Kebo Iwa to Java.
The story of Kebo Iwa East Java version is found in the book by RJL Russendrager entitled Residentie Passaroeng printed in 1840 AD. MM Sukarto K. Atmodjo in his article titled Ki Kebo Iwa (Institute of Archaeology and National Heritage, Gianyar Bali, 1974) mentions that the book referred to as Passaroeng Russendrager that the Pasuruan.
Told in Majapahit there was a beautiful princess named Princess Jejawi. This beautiful princess is said to not drink milk from his mother, but buffalo milk, sheep and cattle.
When he was 15 years, secretly the princess left the palace and residence near Pandakan (East Java) and make a home in the village of Jejawi. The place is now famous for its temple called Candi Jawi.
Beauty princess famous everywhere, including up to Bali. A soldier who is very powerful, Kebo Suwo Yuwo was enthralled. He decided to come to Java to apply for the princess. Near Jejawi, Kebo Suwo Yuwo mendiriukan as a village called Suwo Yuwo.
Jejawi daughter does not like the Kebo Suwo Yuwo. However, the princess is afraid to refuse such applications. Therefore, the princess was looking for sense in order to avoid marriage with Kebo Suwo Yuwo. He asked the Kebo Suwo Yuwo that made a deep well.
Because it wanted to get the princess, Kebo Suwo Yuwo was willing to meet that demand. He began to dig a deep well. Because the well was very deep, to the point that voice can not be heard crowing.
Having unearthed the well known already very deep, Princess Jejawi summoned his men to fill in wells with large stones.
Kebo Suwo Yuwo was aware of what people really want Jejawi Princess. Finally, Kebo Suwo Yuwo honestly say that he would not want if only backfilled with stone, but with twigs and salt stockpiled. Princess Jejawi ordered his men to pile up the well with a stick and salt. Kebo Suwo Yuwo were immediately killed in the well.
The story is still believed to communities around Kawi Temple. Three statues of women in the temple is believed to depict Princess Jejawi. Moreover, in the village of Suwo Yuwo also contained an old well that is still runny. According to ancient maps, Yuwo Suwo village situated between the village and Pandakan Purwosari.
This Java version does not mention the name of Kebo Iwa. However, Kebo Suwo Yuwo in this story seems to indicate Kebo Iwa known in Bali. Interestingly observed, the motive of Kebo Iwa went to Java in this story are portrayed as interested in the beauty of Princess Jejawi. While in Bali mentioned the arrival of version Kebo Iwa to Java because of the deceitfulness of Gadjah Mada.
Perbedan this version certainly shows different views of Bali and Java on the Kebo Iwa. Java version as placing the arrival of Kebo Iwa to Java as the small events that have nothing to do with the political affairs of the two neighboring kingdoms. Instead Balinese version giving emphasis on political content to conquer Majapahit Bali with all its efforts, including by deception.
