Beginning in the 17th century or in 1614, the king of Mataram Kanjeng Sinuwun Sultan Agung

Hanyakrakusuma whose real name was Raden Mas Jatmika or Raden Mas Rangsang or who had the

title King Prabu Pandita Sultan Agung Hanyakusuma or Sultan Agung Senopati Ing Ngalaga

Ngabdurrahman Sayyidin Panatagama was the son of Prabu Hanyakrawati who continued the throne

of Sultan Agung Hanyakusuma or Sultan Agung Senopati his father Sultan Sutawijaya (King of

Mataram I) with Ratu Mas Adi Dyah Banawati the daughter of Sultan Pajang (Prince Benawa) who at

the time gave orders to the Hadipati and Senopati to open new villages in connection with his plans to

carry out large-scale attacks on VOC castle. The Netherlands in

Batavia (Jayakarta), if it had succeeded in conquering other regions throughout the island of Java in

its efforts to expand the territory of Mataram which was centered in Kota Gede, then moved to Karta

(Kartasura) and moved again to Plered both in the Bantul Regency, Yogyakarta .

The existence of the Dutch VOC in Batavia was considered by Sultan Agung as a barrier in his efforts

to conquer Banten, which was at the western end of the island of Jaya, so it had to be removed first.

At first Sultan Agung tried to send Kyai Rangga (Tegal Regent) as an ambassador to Batavia to

submit a peace offer on certain conditions.

that is, if the VOC was willing to assist Mataram in the invasion of Banten, the VOC was allowed to

buy as much rice as possible from Mataram, but the offer was rejected by the VOC, so he decided to

fight against it.

The purpose of opening new villages was to become a guerrilla route for the ground forces because

the old route was already known by the Dutch as well as pockets of supplies (logistics) and a stopover

place for Mataram troops both at the time of departure and return from Batavia.

Raden Jati Anom or mbah Semutirta is one of those who received the order. Then he took the location

in the Bandhayuda forest which is in the west of the Mangli forest and then opened and made a

village. Furthermore, the next generation said "Pesabane Raden Jati Anom. Even though the
descendants of the archipelago called Kanjeng Sinuwun kawastanan Jatisaba hamlet", or the place

where Raden Jati Anom activities cut down the forest and open it into a village, the place is called

Jatisaba village.

In this version there is evidence that there is a large banyan tree with a diameter of ± 1.25 meters but

unfortunately the banyan tree had fallen at its roots at the beginning of the working period of the

Kapala Village of Surat Hadi Sumarto village in 1976.

Raden Jati Anom was instructed to establish a village and create regulations according to the

sultanate's Mataram government system and open agricultural and plantation lands to realize the

prosperity of the people and prepare logistical needs for the Mataram troop entourage going to

Batavia.

Due to his capacity, he is also a soldier, so he is obliged to go to war leaving his wife and children

along with other soldiers in the large-scale attack as mentioned above. They departed through

guerrilla paths through the hills and forests that stretched widely from the Banyumas area to the

Sumedang area.

Why was a massive attack carried out? Because the first attack on Batavia led by Dipati Ukur and

Tumenggung Bahureksa suffered defeat and the second attack led by Tumenggung Sura Agul-agul,

Dipati Mandurareja, Dipati Upasanta, Dipati Tohpati and Tumeng-gung Anggabaya with the strength

of 14,000 soldiers also pressed so that it must be sent a third army to add and expand strength.

After arriving in Sumedang he joined forces with other troops led by Prince Juminah, Pangeran

Singaranu, Dipati Puger and Dipati Purbaya then traveled to Batavia to rejoin the naval forces led by

Tumenggung Bahurekso as many as 80,000 soldiers with 56 ships arrived first.

In this attack the walls of the city were torn down and small fortresses could be captured so that the

Company's soldiers could only survive inside the main fortress on the banks of the Ciliwung river. To

force them out of the fort, Tumenggung Sura Agul-agul ordered all his troops to stem the Ciliwung

river and divert its flow to another place so that the situation inside the fort had water shortages. This
tactic is indeed very accurate so that the situation inside the fortress is truly experiencing water

shortages, even contracting cholera to the point that Governor-General Jan Piterszoon Coen (JP Coen)

himself died of the disease.

But the battle that lasted for almost 5 (five) months had really drained the funds, energy, ingenuity of

courage and supplies so that many Mataram troops were starving, affected by disease, even many

were leaving the ranks so that their strength became very weak and this attack was even failure again.

Finally on 7 October 1629 all the troops returned to Mataram leaving behind dead soldiers and

suffering

On 16 October 1629 Raden Jati Anom or mbah Semutirta together with some other troops who were

still alive came back and arrived in this village. But how sad he felt when his heart found a reality if

the only child who lived to adulthood and was assigned to look after the family had disappeared and

was found dead in a condition separated from each other. So far there was no villager who was willing

to help find the pieces of the body to be collected and buried into one. Then forced pieces of the body

had been buried separately according to the place where it was found.

Disappointment he felt was the reason for justification for attitude

and his anger so that the village was closed by using Semu Tirta or Banyu Pengamun-amun or the

Hidden Mist. However, this would have a positive impact on the mataram troops who returned and

hid in this village and were saved from the pursuit and sweeping of the Dutch VOC army carried out

in the following years because their position was not seen by the Dutch at that time. In his statement

Raden Jati Anom said: "Suk, when will the yen come down? I beg you to take care of my eyes, but

my name is dedonga, I begged you.

dewe ". This means that if one day there are already among my descendants who care for my grave

with prayers to Allah SWT. The meaning of the magical mist will reveal itself.

Talking about magical fog is indeed very irrational (superstitious) but the fact is that the village of

Jatisaba from before until early 2013 could not be reached by satellite monitoring so this village did
not have maps of satellite recordings until now and this fact has caused schools in Jatisaba village

cannot determine the location of their respective coordinates.

A few months after the tomb of Raden Jati Anom was treated, shohibul mandate with Mr. Wasis

Setya Budhi and several others can prove themselves about the phenomenon of the opening of the

magical fog, where the village was clearly visible through the internet network to every point of the

location even to the whole remote villages. But there are a few exceptions that until this book was

written the position of the Tenggulun river bridge was still not visible.

         As the mystery unfolds, it is hoped that the mind and thinking paradigm will be increasingly

open in looking at various problems that often hinder efforts and steps to develop and advance the

village. These problems should be seen proportionally and not used as objects of endless discussion

without any results.

Defeat in battle always left a very deep sorrow, so also experienced by the Mataram army upon his

return from Batavia. Their condition is ragged and suffering from injuries so that they are no longer

able to continue their journey to return to their respective hometowns so that many of them choose to

remain in this village as new residents.

         After a hundred days of his return from Batavia and the day of his son's death, Raden Jati Anom

invited all residents to pray for forgiveness for their dead children and to ask for the safety of all

citizens. In the feast ceremony (salvation) was also discussed about the next steps after the war and

said that Raden Jati Anom asked the residents to keep working, work together to create new

settlements and expand agricultural / plantation lands in order to create prosperity while waiting for

prosperity the coming (dawuh) order came from Kanjeng Sinuwun.

         In the event, all residents agreed and asked the willingness of Raden Jati Anom to become a

Pamong (Pemomong), meaning a figure who played a role as a caregiver, guide and protector. So at
that time formally established a new community with the Kepamongan (Leadership) system which

was the forerunner to the birth of a government in Jatisaba.

         After the defeat in Batavia, in 1631 Sumedang and Ukur revolted, unwilling to submit to

Mataram, in 1632 Raden Jati Anom was summoned and ordered again to lead additional troops to

help the Sultan of Cirebon who was still loyal to Mataram to quell the rebellion.

         Seeing the intelligence and dexterity of Raden Jati Anom at that time, the Sultan of Cirebon felt

so impressed that he asked him to stay and he would be given a title or position as Senopati. Aakan

but when it was asked for consideration to his teacher, he said: "Slihamu muliha marang

Bandhayudan, your wards are in love with amung anggawen kasantosan ana ngalas iku. Meaning:

Return you to the forest

Bandhayuda, your obligation is nothing but to create prosperity in the forest, therefore I call you

"Abdul Jabbar (a powerful servant). Maybe departing from that name so that later on there emerged

speculation and phenomena about the existence of Syaih ‘Abdul Jabbar" in the village of Jatisaba

(God knows best).

         Hearing the words of his teacher, Raden Jati Anom cried and felt sorry for himself, why did he

become interested in a position / position even though his people who were in the middle of the forest

were very dependent on him. So he gently expressed his rejection of the Sultan of Cirebon's offer.

If politically understood, the Sultan of Cirebon bid is actually very likely to get the blessing of the

Sultan Agung of Mataram because the existence of Raden Jati Anom in the Sultanate of Cirebon can

be an adhesive tool for Cirebon to Mataram as the existence of Ratu Pandansari in Ampel (Surabaya)

which is a glue of loyalty for Surabaya against Mataram.

         From this point of view we can see that Raden Jati Anom actually occupies a strategic political

position in the loyalty relationship between Cirebon and Mataram so that Cirebon will rebel or

separate from Mataram. But however important he is in the political sphere, Raden Jati Anom with
the highest awareness remains to choose to return to the Bandhayuda forest for his love for the people

and the importance of creating prosperity or prosperity in the future.

         Raden Jati Anom is a figure who is very respectful and obedient to his teacher, he works and

fights without the desire to pursue a position, all he does is solely for the love of Kanjeng Sultan and

his devotion to the land of overflowing birth, living tirelessly and dying without being remembered .

         In 1975, the mandate who was then still sitting in area II Elementary School witnessed the

existence of the tomb of Raden Jati Anom as the oldest and neatly arranged in the form of a pyramid

between the other tombs and located to the east of a large banyan tree about 7 meters from the base

the tree.

         In 1976 or at the beginning of the leadership of the 6th Village Head, namely the father of Surat

Hadi Sumarto, it turned out that the banyan tree was uprooted in the rain, and the condition of the

tomb suffered a little damage due to being crushed by branches and twigs. But I need to emphasize

that the destruction of the tomb of Raden Jati Anom and other tombs around it is not solely due to the

growth of the banyan tree, but is also caused by the behavior of someone who is trying to seek profit

personally.

         At that time, Mr. Sanarpin, who acted as the key to the grave, moments after the fall of the

banyan tree, had deliberately made the grave ground a cassava garden and some of the tombstones

were not returned to their original position. This has caused Raden Jati Anom's tomb to change from

its original form to the present.

After being delayed for more than 3 years, where the mandate received orders from the Mataram

family in 2009, it was at the end of 2012 that the mandate could begin caring for Raden Jati Anom's

tomb and fix it on date 1 Rajab 1434 H. or in June 2013 and did road construction in March 2014,

since then the existence of Raden Jati Anom began to be published.

         Raden Jati Anom is buried in Tenggulun's grave or is in the middle of Jatisaba village. Be aware

that the area of Jatisaba village is 6.10 Km. square. The distance between Kasegeran village boundary
with Panuspan village boundary ± 1 Km. and the distance between the border of the village of

Pageraji and the boundary of the village of Karangmangu ± 6 Km. Meanwhile, the distance between

Tenggulun's grave with the border of Pageraji village and Karangmangu village boundary of ± 3 Km

each which means Tenggulun's grave is right in the central position in this village.

         It is not merely a coincidence or without any meaning whatsoever with the placement of Raden

Jati Anom's tomb in the central position of this village, or in the center of the village of Jatisaba.

However, it has really signaled to us the existence of philosophical values that must be explored and

raised as a lesson for later generations, including:

1. For a leader both formal and informal should always take a middle attitude, meaning that he must

uphold the principles of justice in addressing and resolving every problem.

2. A leader, whether realized or not, actually has occupied a central position and is the center of

attention of every citizen so that the slightest truth and error inherent in a leader will always be seen

and read by all citizens.

3. That the policy of a leader is a universal policy, to the extent that the eye sees from where it stands

in the highest position, so far it must also be able to accommodate all the interests of its citizens,

provide shelter and service to all elements absorbed by the power of vision, and not there may be

something missing.

4. That the center of government is the center of complaints of all problems and the center to tether all

the hopes of citizens. Therefore the center of village government should be

can show and realize its existence as

an institution that is able to answer the problems of citizens and meet their expectations.

5. That the planning and preparation of development programs must accommodate the interests of all

citizens even to touch various aspects of the smallest or most marginal environment.

6. No more lighthouse programs that only have beautiful flowers but never bear fruit.
7. Sak dumuk bathuk, sak looking for earth. This means that there is not the slightest in this village

area that can be missed from the attention of a leader and his staff.

8. Gemi, nastiti touring. This means that everything must be considered in depth by paying attention

to other opinions so that a synergy will be created in each movement.

9. Sak Iyeg, Sak Eco Proyo. This means that all work within the government must be carried out with

cohesiveness, mutual understanding, mutual support, hand in hand and may not act individually,

especially if only selfish, bearing in mind the government apparatus is a unity in the same system.

10. In the story above it is said that, in his anger Raden Jati Anom created a magical mist to cover the

entire surface of the village area, but the incident benefited the Mataram forces so that they were

saved from the pursuit of the Dutch army. This has taught us all that in any situation and condition we

must always think and act strategically, if there is something that is forced to be sacrificed then it is

okay but there must be a great advantage that can be achieved. It is often said that in order to build a

building that is stronger and more sturdy, the old building must be destroyed and in order to be able to

accomplish big things, sometimes the small things are removed first. So about the way of thinking and

acting strategically which is rarely done by people.

         The opening of the tomb of Raden Jati Anom as a place of pilgrimage is to carry out his own

mandate as explained by one of his descendants (mbah Kapingi) and to commemorate his services in

the LABAH open the village of Jatisaba so that the values of his struggle remain alive and inherited

by generations of generations next generation.

         There are some things that never die from warriors and people who have knowledge after being

buried, namely:

1. His knowledge

2. Services and kindness

3. Spirit and value of the struggle

4. The benefits of what he had fought for.

         Therefore, those who make the pilgrimage look in the mirror and measure their abilities

(ikhtisab), can they do services and behavior as they are on pilgrimage or can they create benefits like

him? And so on.