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cetho temple is a hindu temple relics print end of the majapahit period (15th century). the first scientific report about it was made by van de vlies in 1842. a.j. bernet kempers also doing research about it. excavation (digging) for the purposes of reconstruction was first performed in 1928 by the archeological department of the dutch east indies. based on the situation when the debris started to study, this temple has not aged a lot with sukuh temple. location in the village temple ceto, gumeng village, sub jenawi, karanganyar district, at an altitude of 1400m above sea level. when he found the situation of this temple is the stone ruins on the plain fourteen-story, stretching from the west (the lowest) to the east, though currently living in 13 terrace, and the restoration carried out on the porch just nine. structure terraces will make the emergence of allegations of cultural revival of the original ( "punden berundak") at the time, which is synthesized by the hindu religion.
this suspicion is strengthened by the relief of the body such as the wayang kulit, similar to the description in the temple sukuh. at the top of the building cetho temple there is a building that in the past used as a place to clean themselves before carrying out the ritual worship ceremony (patirtan). near the temple, with a steep slope, was found again a complex of temple buildings surrounding communities known as the kethek temple ( "monkey temple").
in the current situation, cetho temple consists of nine levels berundak. before the great gate of the temple-shaped moment, visitors find two pairs of statues guard. the first level after the gate into the temple yard. the second level is still a page and here there petilasan ki ageng krincingwesi, ancestral cetho village communities.
at the third level there is a flat stone tataan ground depicting a giant tortoise, solar majapahit (allegedly as a symbol of majapahit), and the symbol of phallus (penis, genitals male) 2 meters long with piercing jewelry (piercing) of type ampallang. the tortoise is a symbol of the creation of the universe while the penis is a symbol of human creation. there are representations of other animals, such as mimi, frogs, and crabs. animal symbols available, can be read as suryasengkala dated saka 1373, or 1451 the modern era.
at the next level can be found at the stone rows of two adjacent terrain containing reliefs sudhamala story excerpts, as there are in the temple sukuh. this story is still popular among the java community as a basis ruwatan ceremony. the next level includes two buildings, "pendapa" that flanked the entrance of the temple. until now "pendapa" is used as a place to perform religious ceremonies. at the seventh level of the two statues can be found on the north and south. on the north side of the statue and the south sabdapalon nayagenggong, two half-mythical figures (many who think they are actually one person) is believed to be the servants and spiritual advisor to king brawijaya v.
at the eighth level there is a statue phallus (called "kuntobimo") on the north side and the statue of the king brawijaya v in the form of mahadeva. the cult of the phallus statue symbolizes gratitude and hope for fertility of the local earth's abundant. last level (ninth) is the highest level as a place of prayer climbing. here there is a cube-shaped stone building.
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