Life is a series of coincidences, incidentally is a fate in disguise.


Who would have thought it would be here? I have not counted how old I am. There is so much we experience when we are backward. Behind us stands a monument called fate, there has been written the roll that we will live. Though how we circumvent that provision in that fate, it can not but must obey his command.

The concept of time is raised to the level of human mind. Not physical. Cells are not familiar with the concept of time. It’s just renewing itself, continuously without having to do with seconds. We (humans) are themselves who hold the concept of linear time and agree to follow it. The concept of time is born from the fundamental human desire to have control over life, including self. The present, the future and now only one single movement. Now, more important than the past and the future. Because now is the moment where the potential is manifested. Only now, we are able to feel the past and realize the future. The moment is capable of renewing itself indefinitely, man can be anything.

A man like anything will always be ground on the ground, he will not be able to avoid the attraction of the earth. I have felt the loss of something precious because of my own inadequacy. It is impossible to live unharmed life. Or refuse to get hurt. The wounds we collect signify our mistakes and successes. But humans can still choose, not to be jealous, or not to envy. That is human value.

I owe a lot of forgiveness from everyone I have hurt. Top sharp words, over cold hearts, over loud action. For every what I have done let forgiveness come. I am lucky to get the warm friendship of everyone. For what I sometimes feel, does not deserve it. Someone who is cold-hearted never imagined getting this much sincerity.

Who am I? Was he someone wearing the same face for years, or was he someone who could change quickly? Or was he the one who had reached its last concave, now lungs, punching, with a layer that had been exposed, to what appeared to be a non-face. I am just a poor old man. Desiring to be rich, and the true wealth is to receive the various sides without fear. Everything is possible.

Life is a series of coincidences, incidentally is a fate in disguise.

Maybe I have failed, maybe I have lost, but I am still alive. Indeed I have changed a lot, in time.

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Because in the mirror, humans like to see another figure who has the opposite position


Terjemahan Bahasa Indonesia

How could he be considered ordinary? Though he is a miracle. Maybe because he was too much, not too rare, found anywhere. He is invincible by the law of scarcity.

Every time the sun went down from the horizon to the horizon, and every time the moon followed it, and of course, the day rolled without caring about the life they carved behind, one after the other.

When standing in front of a mirror, why are the right and left reflections changing the opposite? Why not face up and down?

The world we live in has the power of gravity that makes us accustomed to seeing the form of “up and down”. So, we fully believe that this world can not possibly consist of the top of the bottom. Because it is very easy to ensure the top and bottom of an object.

That’s one of the illusionary sources of misunderstandings about why the right and left are visible opposite in front of the mirror. Illusion? Means the opposite of the right-left is equal to the top down?

Not. Actually, the reflecting mirror is also the opposite from top to bottom. When we are convinced of the shadows right-left. Actually what happens is that the image in the mirror is the opposite of the top-down.

Because people always decide the top and bottom, easily the left-right reflection in the mirror becomes reversed. However, in fact, both the right-left and top-down images on the mirror are not reversed.

Because the reflected on the mirror is the front and rear. Humans more regard the front-back and top-down as right-left. That is why there is a suspicion that the reflection of the mirror is the opposite of right and left

Despite trying hard, no creature can escape death forever. There is an end to all. A message in the mirror.

Available in Bahasa Indonesia

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The flight of birds continued as well. For the sake of appearing in the way, but the goal is invisible. Feel the pain of suffering, but the healer does not exist. At that time the wind blows “riches,” and humble the heavens into the earth. For the sake of the deserted land of the Sahara, the field is unable to accept the coming of “the red sky”, how to be able to receive birds from the earth?


Terjemahan Bahasa Indonesia

One day the birds gathered in the jungle to tell their fate and circumstances. They feel disappointed to see in the bird society, no leaders and advisors. Though there are not a people under the heaven who regularly society, if not have a king. Then talk the Hoopoe.

Hoopoe: “I am having an exchange of days and times, and I know human habits. I have tried my best to find the essence of truth. I once made friends with Prophet Sulayman. The low place I have descended, the high one I have climbed up, which I have almost come to, far away I have gone. In the journey that far, I have known that we are essentially seeking a king, but there is no effort to come alone before the king. If we cooperate with one another, we can reach the throne of the king. The name of our king is Simorgh. And where the king resides is behind a hill called Qaf. The place was close to him, but far from him. He is huddled in the fence of his great ban, unable to mouth explaining his nature and surrounding it is 1000 walls.”

Initially, the king of the Simorgh bird was a night fly in the pitch of the Chinese sea. And a fleece of his wings fell. When the feather fell to the earth, the joy of the contents of nature saw the beauty of the fur. Do not you hear a hadith, “Demands science, even though China?” If it does not transform that feather into this world, it is not all of us birds will be in this world.

Hearing the news that the Hoopoe explained, all the birds arose longing to come to the Great King Simorgh. Want it all to get the king. For the sake of having been discussed at length, that the journey to the king’s throne was very difficult and many obstacles, many of the birds who feel weak and unable to go.

Said the Canary: “I am Imamul Asikin, his priest is all the people who long for revenge. All heart wants to hear my singing. Then how will I be able to part with my blossoms?”

Said Parrot: “Take a lesson on my fate. All human beings are deceived by Simorgh’s feathers, and then they are my brackets. So my life filled with longing and prone to hurt. Though flying under Simorgh wing fan that I can not afford.”

Said Peacock: “Once upon a time I lived with Adam in heaven, but eventually I was also expelled from there, my wish was to go home to my silence place. Therefore I have no desire to wander looking for king Simorgh.”

Said Duck: “I have been used to living in holiness, and can swim in water. Others are not cursed anymore. I can not get out of the water, and I do not live in a dry place.”

Said Falcon: “I am used to living in the mountains, where I live. How am I supposed to leave my place?”

Said Wren: “I am just a small and weak bird. How would a bird as small as I wander so far?”

Said Eagle: “You know how I stand by the kings. Then I can not afford to leave that noble place.”

Hearing all the conversation was said to Hoopoe: “I will not neglect to convey my advice to all of you. I mean holy. Why is it that my brothers are all looking for excuses from living habits? And you abandon the sacred and pure ideals of being bound by pleasure? A strong intention and a steadfast and patient heart, will ease all difficulties and bring near all that far away.”

So ask one among the birds: “In what way and what way can we get to that distant and difficult place? With what tool will get there, facing the Great Mighty King?”

So ask one among the birds: “In what way and what way can we get to that distant and difficult place? By what tools will we get there, to meet the great king?”

So many questions.

Hoopoe: “What does this mean many questions? What does weakness of spirit mean? Why go back and forth to overcome difficulties? Prepare with the tools of provision, high spirit, an intention of a strong and steadfast heart. The connection between all birds with the Supreme King Simorgh is clear and clear as the sun behind the clouds has fallen into the earth thousands of light from the cloud’s gap. You are all, O my brothers of light from the Simorgh. You are all! For that longing if it really arises from a sincere heart, it will be easy for the fun through the way how difficult it is, all the fences will be jumped for wanting to meet his lover.”

Having brought up some comparison of reason and parables, so the longing of the birds came back to meet Simorgh. Then break up agree that they will all continue to wander the Simorgh. One group should be drawn up, and the head of the group should be chosen. Then the choice fell on the Hoopoe. Above his head is placed the crown of the address of greatness, and advance he comes. They fly to the destination.

Long time the birds have flown away. Not yet visible the intended domain. Then ask a bird: “Why is this journey so lonely and frightening, O our leader?”

The Hoopoe replied: “Many do not dare go this way out of fear. And there is beauty in a quiet night? And this is beautiful? Know all of you that the king did not give everyone permission to make this way. Greatness sometimes makes people who expect the gift to be far away “

The flight of birds continued as well. For the sake of appearing in the way, but the goal is invisible. Feel the pain of suffering, but the healer does not exist. At that time the wind blows “riches,” and humble the heavens into the earth. For the sake of the deserted land of the Sahara, the field is unable to accept the coming of “the red sky”, how to be able to receive birds from the earth?

Then said a bird: “Our leader Hoopoe! You have brought us high flying, and indeed you have used to fly away. But now many are worried in our hearts. Stop us for a moment and go to the pulpit. Give us a fatwa to dispel some of the doubts that have arisen in our hearts during this difficult journey.”

The request was granted by the Hoopoe, they stopped instantly. But before he gave his advice, Canary had earlier climbed to the podium, he promised that the melodious voice was gone all the tiredness and doubt. Whole birds singing also follow Canary. Because the trip was forwarded again.

On the way ask a bird: “Our Hoopoe our priest! I wonder why you are more important than us. Why are our dignity different?”

The Hoopoe replied: “My virtue is the gift of the king himself. This is the great power of his grace, which you give because of the sheer grace of his sight. This advantage is not attained because it is merely obedient. Lucifer was once a devout man. Yet the case is not that I see a matter of obedience a small matter. But do not also be important, and do not ask for wages. Do everything obediently, and do not expect anything. Hope for that is what drove the price of obedience. That’s why Sulayman dropped his eyes upon me.”

There are many questions that they bring. And all the questions answered by the Hoopoe carefully. This nineteenth question reads: “Is it a worthy gift we give to the king we are going to go to?”

Hoopoe replied: “Do not bring anything because there is nothing short of nothing. There is nothing more than two things, longing and obedience.”

“How far is this long journey? What will we meet on the road?”

Hoopoe replied: “In front of us stretches seven valleys, but the whole width is not known to us. Because no one has returned from there, who tells how big it is. The seven valleys are Desire Valley of the Quest, Valley of Love, Valley of Knowledge, Valley of Detachment, Valley of Unity, Valley of Wonderment, Valley of Poverty and Annihilation.”

Each valley is explained by Hoopoe of its nature with all its contents. Upon explaining the nature of the seventh valley he said: “All my brothers! This is a terrible valley, mute because it can not explain. Deaf ears and exhausted. Thousands of shadows are lost by the sun. When the waves of the ocean have been raging, how else will there be a line in the water’s skin? But whoever has lost himself in this valley, he comes into eternal tranquility.”

Then he also found a proverb:

“One night the butterflies gathered in the dark, and all wanted to get a candle light. Then chosen some so that flying to candle first, so see and know its nature. A butterfly flew into a candle holder. Once visible to him, he also preach to his friends. Then say an experienced butterfly: “Then you have not known the candle”, then he sent another. He left. He went over to the candle, and approached it again, until he felt the heat of fire. He went home to preach his vision and his feelings. The experienced butterfly said: “What you are telling is no more than what your friend told you”. Then fly another, fly dancing in joy and longing. He went to the candle, saw it and approached it, then threw it down to the candle and burned it all over. It was in that burning state that he went home to the friend who sent him. Then the old butterfly said: “You know what a candle is. Because it is not we will know something we love but by infusing ourselves to him.”

Hearing the story of the Hoopoe, all the birds were afraid. Everyone feels it will not go that far. Then it is the dead on the way, with a break. The living continues also the journey, and meet danger, and many are killed and dead. Dead thirst at the top of a hill, or die of not being able to withstand the scorching sun, and half of them die of too much trouble. The other half was astonished at the incongruity, then stopped and could not go on. After meeting what disturbs their hearts, then the laziness continues the path. Others are also replied by others.

The thousands of members of the departure, most of them have perished. Only thirty can go on, thirty in Persian is Simorgh. Finally out of thousands only 30 survived! After a variety of waves and difficulties, it almost perished because of the difficulty.

What did they find after arriving at the destination? They find things that can not be told by mouth, astonished and stunned to see them. Lightning up the glory, burning hundreds of nature in the blink of an eye. Thousands of sun and stars in a half-confused state: “What a difficult journey we have. Here we see hundreds of galaxies just like small sandy soil. What does it mean to us and what our body means.”

With a sense of awe, complain and weary they wait! Suddenly out of Hadjib, the great court guard then rebuked: “O birds in confusion! Where did you come from? What’s coming here? What is your name? What do you hear about this place, so you are interested in coming here? Who told you that fetch little hairs and bones of your being able to fly so far?”

The birds: “We came here to uphold Simorgh, our king. This is our journey. In the past, we were many thousands, but only 30 birds came here. We came from a very distant place, hoping to be given permission to see King Simorgh. We have come so that the king will be pleased with us and willing to look at us.”

Hadjib: “O birds! What is your situation? What does it mean to be your being and what does it mean to your body in the presence of an absolute and a godly king? Thousands of Nature do not balance a hair in front of this door. Go home, go back, you wretched ones!”

The birds: “The humiliation that we have gained before this door, is our glory. We will stay here forever until we are burned up like a butterfly in the fire. We will not despair of the king’s grace.”

Hearing quarrels among the birds with the Hadjib, Suddenly out of the Hadjibur Rahmat from within. They were told to stand up. Then the veil of the covering of the veil, one by one, was covered by hundreds. Then the light shines, and the glorious nature and the birds were seated near the glorious curtains.

Each bird is given a letter. There they read all the deeds they had done. Then faint everything because of shame, because the face is not contested. Then all that was written was forgotten. Then all that was written was forgotten. So the birds do not remember anything else. That’s mortal!

Then there was the sunlight of the appendix. Burned all life. For the sake of the Simorgh, they had longed for and came here.

Wonder and miraculous! Each of them saw the Simorgh, visible to them thirty birds, and when they saw thirty birds, Simorgh looked. And when they see themselves and see the Simorgh, it seems that both are one. They were astonished and astonished, then they asked if the secret was like this. Then came the reply: “The glorious is the mirror, whoever comes here, will not see but himself. Tuan comes thirty (Simorgh), surely what you see is Simorgh (thirty). Well, how can sight see us? How can a blind eye measure Venus? his case is not what you see and know. It is not what you say or hear. But you have come out from within yourself. Now you know that your real place is here.”

And they are gone. Disappears of light, back into the sun.

For after a hundred thousand years, the deserts that were not tied to the times and places, returned the birds to him. For after they return to themselves from besides themselves, they all return to eternity after mortality.

Inspired by Manthik uth-thair, Fariduddin al-‘Aththaar

References: The Development Of Sufism From The Ages;  Hamka, the first print of 1952;  publisher Pustaka Islam Jakarta.

Versi Bahasa Indonesia

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Dunia sejarah sangat beruntung dengan terdapatnya inskripsi pada makam Sultan Malikkussaleh dan genealoginya. Karena dari tulisan yang tertera itu dapat diketahui berapa umur agama Islam telah masuk ke Nusantara.


Penetapan Barus sebagai Barus sebagai titik awal Islam di Nusantara telah melahirkan perdebatan terkait keilmuan. Apalagi jika yang digunakan adalah pendekatan sejarah, yaitu pengetahuan rekonstruksi masa lalu yang berpegang pada obyektifikasi dan fakta ilmiah. Menurut sejarawan Inggris, RG Collingwood, fakta sejarah tidak pernah akan sampai kepada kita secara murni. Dia selalu memiliki bias di dalam para perekamnya, termasuk usaha para sejarawan menuliskannya.

Dunia sejarah sangat beruntung dengan terdapatnya inskripsi pada makam Sultan Malikkussaleh dan genealoginya. Karena dari tulisan yang tertera itu dapat diketahui berapa umur agama Islam telah masuk ke Nusantara. Memang terdapat teori bahwa kerajaan Peureulak (Lambri) 1075 M dan Aceh Besar 1205 lebih dahulu ada sebelum Samudera Pasai 1213-1260 M.1 Namun belum ada study ilmiah yang membuktikan.

Nama Malikusaleh diabadikan sebagai nama Universitas Malikussaleh di Kota Lhoksemawe. Memiliki motto “Mencari Kebenaran Untuk Kesalehan Yang Kompetitif”

Dari sisi rekonstruksi sejarah, arus utama tentang sejarah mula Islam di Nusantara menyebutkan Samudera Pasai sebagai kerajaan Islam pertama. Kerajaan ini merupakan gabungan dua kerajaan Hindu, yaitu Samudera dan Pasai, dengan raja Meurah Silue2 yang kemudian bergelar Sultan Malikussaleh.

Pengukuhan Pasai sebagai peradaban Islam Melayu pertama di Nusantara juga terjadi dalam dua momentum seminar nasional, yaitu 17-20 Maret 1963 di Medan dan 10-16 Juli di Banda Aceh. Bahkan, dalam seminar ditemukan juga dalil-dalil tentang jejak kerajaan Pasai sejak abad ke-11.

Salah satu dokumen tertua tentang keberadaan Kerajaan Pasai berjudul Imago Mundi, ditulis seorang petualang Venesia, Marco Polo. Ia masih sempat bertemu dengan Sultan Malikussaleh (1292). Kesaksian etnografis Marco Polo tentang Pasai dan tujuh kerajaan lainya di Sumatera (hanya 6 kerajaan yang sempat disinggahinya). Perlak adalah tempat pertama yang ia jelajahi. Selain Pasai dan Perlak yang muslim, kerajaan lain dikatakan masih menganut agama pagan dan bertradisi kanibal.3

Seorang pelancong Arab, Ibnu Bathutah mengunjungi Pasai pada 1346 M. Dalam kitabnya Rihlah. Ia menceritakan perihal Sultan Malikul Thahir, putra tertua dari Sultan Malikussaleh, beliau adalah seorang raja yang pemurah, adil dan gemar sekali berkeliling negeri guna menyebar agama Islam. Sebab itu ketika beliau meninggal oleh rakyatnya digelar “Malikul Adil”.4

Beberapa bukti arkeologis seperti ingin “menganggu” tentang upaya kesahihan Pasai sebagai Kerajaan Islam tertua di Nusantara. Pernah ada upaya menjadikan Perlak sebagai Kerajaan Islam pertama dengan menggunakan pseudofakta, yaitu makam berpenanggalan 840 M. Demikian pula memajukan Barus sebagai kerajaan tertua Islam di Nusantara dengan dalil bahwa pedagang muslim telah masuk ke daerah ini sejak abad pertama Hijriah atau abad ke-7 M (625-642 M), tapi itu semua tidak memiliki arus kuat sejarah.

Masih di kota Lhokseumawe, nama Malikussaleh juga dinisbatkan kepada STAIN Malikussaleh

Kerajaan Pasai dikenal memiliki pemerintahan yang relatif modern, penggunaan mata uang emas pertama di kerajaan Islam Asia Tenggara, kekuatan kemiliteran, juga hubungan perdagangan dan politik internasional.5

Peneguhan orbit selain Pasai sebagai pusat peradaban Islam pertama di Nusantara dilakukan tidak dengan pendekatan historis, tetapi etnografis, yaitu sejarah tuturan. Masyarakat di sana (Perlak dan Barus) mempercayai bahwa daerah merekalah yang menjadi titik awal Islam, bukan Pasai.

Sebenarnya penggunaan sejarah tuturan demi mengungkapkan kebenaran masa lalu sah, tapi ketika tidak ada upaya lain untuk membongkar bangunan borjuisme sejarah.6 Perlu diingat, penentuan sejarah Pasai tidak terjadi di ruang politik, tapi pembuktian ilmiah. Para Antropolog era colonial seperti Snouck Hurgronje dan sejarawah Jean Pierre Mouquette, ikut menunjukkan bukti-bukti keberadaan Kerajaan Pasai sebelum ditaklukkan Kerajaan Aceh pada 1524.

Penengelaman sejarah Pasai, dan pemunculan sejarah Barus

Barus merupakan kota dengan sejarah penting di Nusantara. Kota Barus telah dikenal di Timur Jauh, Eropa, dan Afrika Utara berabad-abad sebelum Masehi serta menjadi pelintasan penting perdangan kamper, kemenyan, cendana dan emas. Kota metropolis Sumatera itu mencapai puncaknya pada abad ke-10, kemudian terus menurun menjadi hanya kota kecamatan lusuh dan sepi.

Namun, bukti-bukti arkeologis pertama Barus tidak merujuk pada khazanah Islam. Jauh sebelum Islam, Barus dikenal sebagai asal daerah Batak Toba. Pada abad ke-11, berdasarkan penelitian epigrafi dan arkeologi, terkuak fakta makam-makam Hindu berbahasa Tamil di daerah ini.7 Makam-makam ulama di Papan Tengi yang berpenanggalan abad ke-13 terjadi pada fase lain, ketika Barus mulai sepi sebagai kota perdagangan dunia.

Sejak Kerajaan Pasai melemah dan redup pada akhir abad ke-15, poros peradaban dan sastra Melayu akhirnya pindah ke pantai Barat-Selatan, yaitu wilayah Barus dan Singkil. Di daerah inilah dua hal berkembang bersamaan, yaitu filsafat Islam wujudiyah dan kesusastraan Melayu.

Tokoh uatama sejarah Melayu dari Barus adalah Hamzah Fansuri yang diperkirakan lahir 1570-an dan meninggal 1630-an. Fansur sendiri berarti “kapur barus”. Dulunya daerah Barus masuk wilayah Kerajaan Aceh. Pemikir besar lain yang lahir 120 kilometer dari Barus (Singkil) adalah Syekh Abdurrauf as-Singkili (1615-1693).

Berbeda dengan pengembangan Islam di wilayah Pasai yang berporos pada fiqh Mahzab Syafii. Barus dan Singkil menjadi tempat bersemainya gagasan tasawuf. Tasawuf sebagai ilmu kebatinan menjadi katalisator berkembangnya Islam toleran, inklusif, dan progresif. Berkembangnya tradisi zikir dan suluk di Nusantara sangat dipengaruhi pemikiran sufisme dari Barus dan Singkil.

Meski demikian, ada hal yang masih menghubungkan antara Pasai dan Barus. Karya-karya tokoh Tasawuf, seperti Syarap al-‘Asyikin, Mir’atul Thulab, Tarjuman Mustafid, atau Umdat al-Muhatajin Suluk Maslak al-Mufridin dituliskan dalam bahasa Melayu dan beraksara Arab yang diserupakan dengan bahasa Pasai.

Gagasan pengembangan Islam Nusantara tidak bisa dilepaskan dari kesusatraan Melayu Pasai pada abad ke-13 hingga abad ke-14. Ini merupakan pengembangan kedua setelah sastra Melayu Budha di kerajaan Sriwijaya pada abad ke-7 hingga 13.8

Secara genealogis, Islam Nusantara atau bahkan Asia Tenggara tidak boleh melupakan Pasai sebagai titik pertama peradaban Islam-Melayu, bukan sekedar replikasi yang dibawa pedagang atau pelawat India, Arab atau Cina. Akan tetapi disebut Islam Sufisme baru tepat jika Barus (tanpa mengecilkan Singkil) yang dikatakan sebagai titik tolak peradaban.



1H.M.Zainuddin; Tarich Atjeh dan Nusantara; 1961; 160

2Muhammad Said; 1981; Anthony Reid (ed), 1995; Robert Pringle, 2010

3H.M.Zainuddin; Tarich Atjeh dan Nusantara; 1961; 327

4Reid, Sumatera Tempo Doeloe, 2010; 8-10

5Teuku Ibrahim Alfian, Wajah Aceh dalam Lintasan Sejarah, 1999; 3-4

6Paul Thompson, Oral History : Voice of the Past, 2000 :28

7Claude Guillot, 2002

8Abdul Hadi WM dalam Sardono, 2005


Sebagai upaya kecil melawan pseudo sejarah, Menegakkan kembali nama Samudera Pasai sebagai titik nol peradaban Islam di Asia Tenggara. Tim kami turun ke lapangan.. Dengan keterbatasan sumber daya. sebuah filem dokumenter penelusuran jejak sejarah ke makam Sultan Malikussaleh. Sebuah Ziarah yang dibungkus dengan komedi-komedi kecil, kami hanya bermaksud mengatakan bahwa sejarah itu menarik dan menyenangkan.

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1512, Santandrea, near Firenze.

North and Central Italy in
Machiavelli’s times

The day before night where the sky is blackened. Wet atmosphere filled the air, whereas Milan is still far should be stuck here. A quiet place where we have to spend the night? There are no settlements in this forest. Thunder began to thunder a sign of a storm coming.

“Your Honour. There’s a house!” Vicenzo pointed out. A speck of light flashed from the house, maybe a wood-searching hut. Given the weather does not support there is no harm in pleading the owner’s hospitality for a moment to take shelter.

“All right, we ask for permission to stay.”

“Please come, sir.” This house turned out to belong to the carpenter’s foreman.

“Please taste this warm soup.” This man is still middle-aged, has a thin face. The hot soup mixed with mashed potatoes is also reminiscent considering that the foreman lives alone, it seems that he is a widower who loves his wife so chooses his own life. Here, in the forest.

Something was awkward. But no matter at least we have a shelter in the middle of this storm.

“Why do you stay away from crowded places?” Vicenzo could not help but feel his curiosity.

The man was dreamy and smiled bitterly. “I was an outcast, loving Firenze and wanting to serve Italy.”

At this point, I feel this person is a person who has high wishes.

“When Firenze was still a Republic, before the Medici family gained control again I was a civilian servant under the administration of President Sodelini. I’m fired! After I was expelled from the government office, many things happened. I was thrown into prison for alleged coup d’état. When Cardinal Giovanni was appointed new Pope, I was released from prison. I’m glad to be released. But I have a Criminal record, though I’m actually innocent so I can not work in the Firenze government forever.” This man knocked his soup bowl upset.

I glimpsed that Vicenzo wanted to pull out a sword, but my gaze stopped him. Giovanni is my brother, Giovanni Medici or now called Pope Leo X. Giovanni is clever with the help of Spanish troops recapture Firenze. My elder sister Piero, who was weak, fled cowardly when the French bully first, causing Firenze to become Republic and eliminating the influence of our beloved father Lorenzo.

Giuliano de’ Medici (1453 – April 26, 1478) was the second son of Piero de’ Medici (the Gouty) and Lucrezia Tornabuoni. As co-ruler of Florence, with his brother Lorenzo the Magnificent, he complemented his brother’s image as the “patron of the arts” with his own image as the handsome, sporting, “golden boy.”

“Sir, do you know who we are?” Asked Vicenzo.

“I have no desire to know.”

“He is the noble Juliano. Juliano de Medici” Pointed Vicenzo. In fact, he just smiled.

“Your Honor Juliano, a friendly Juliano. The third son of the Medici family.” His eyes were excited. I just smiled. “You must buy my knowledge as a civilian servant.”

“What can I buy from my family’s enemies?”

“Knowledge to be a leader. Leaders in times of turmoil are not suitable to be as friendly as masters. He must be cruel to his subordinates. I will give you what I have seen, and what history teaches. Accept me as your advisor so that I can be useful again to Firenze, for Italy.” The night became silent, the storm was over.

“Foreman, the storm is over. When we had to leave, the journey to Milan was long and we had to leave immediately.”  Alone with Vicenzo, too risky to delay travel amid such a chaotic era.

“I beg my lord, accept me as your servant.” The man’s voice trembled and then prostrated me in the crook. She bangs her head against the floor to show her sincerity.

The cover page of the 1550 edition of Machiavelli’s The Prince and The Life of Castruccio Castracani of Lucca.

My heart is touched, “Foreman. We are on an important journey and it is not possible to add more members. Okay, I will give you a chance. A science will be useful if it is structured systematically in writing. Write down your knowledge and send it to me. My brother Giovanni is planning to help me form a new country in Emilia, maybe you will be more useful there someday.”

“Thank you, lord.” He kisses my hand and his eyes like finding new hope.

Vicenzo leaned closer and whispered, “Should not we just kill this guy?” I chuckled.

“We did not know your name yet?”

“Machiavelli. Niccolo Machiavelli.” Life of this man must be very bitter, very painful. His words are more like prayers. Or hope, the hope for history to record. He pronounced with pride.


Niccolò di Bernardo dei Machiavelli (3 May 1469 – 21 June 1527) was an Italian historian, politician, diplomat, philosopher, humanist and writer based in Florence during the Renaissance.

The Prince. Machiavelli wrote and finished it. But his work did not reach the Medici family because Juliano was dead. And Machiavelli died at the age of 58 years 1527 brought his ideals to return to government. His work is regarded as a forbidden theory and never disseminated. Referred to as a heretical book, a book that possesses power affects people. In the middle ages, The Prince was famous as a book with a bad reputation. Until the 18th century was considered a book of demons. Machiavelism is a term used for people who want to do everything they can to achieve their goals. That goal justifies how to achieve it. In it, there are Machiavelli’s words that seriously consider human nature beyond evil or goodness.

Versi Bahasa Indonesia


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Assosiasi Budjang Lapok, Pada Masa Puncak Kejayaan Organisasi.


Dunia bisa sangat kejam, entah bagaimana nasib para bujang lapok di dunia ini. Mereka menjadi sarang cemooh, dan seperti penyakit menular mereka di jauhi. Bahkan yang lebih parah terkadang penyakit menyerang pikiran mereka, merekalah yang menjauhi masyarakat. Seolah-olah mereka sendiri yang terkena penyakit. Nasib mereka bagaikan nasib burung yang kehilangan sarang.

Betapa malang nasib burung yang kehilangan sarang. Burung mampu terbang bebas dilangit, bebas ke segala tempat setiap saat, tapi burung tak bisa terbang untuk selamanya, jika ia terbang terus-terusan maka akan mati kelelahan. Karena itu, burung memerlukan pohon tempat bertengger dan beristirahat dengan aman.


Penyair sedang gelisah, akhir-akhir ini dia sudah tak begitu produktif lagi, atau selera masyarakat sudah meninggalkan puisi dan sastra. Sekarang adalah zaman berita bohong yang dibalut dengan sampul indah, yang mana Penyair kita memiliki harga diri tinggi, ia menolak menjadi penyebar kebohongan. Akibatnya jelas bin pasti, ia kolaps!

Ketidakhadiran suara-suara, termasuk suaranya sendiri, menjadi alunan nina bobo yang, selama sementara bisa menghapus rasa takutnya menghadapi masa depan. Tapi sendirian di rumah tak akan menyelesaikan masalah, kawan-kawan Assosiasi entah dimana sekarang. Diantara logika dan ekonomi yang kepayahan Penyair keluar ke lepau nasi, mencari inspirasi.

Tiba di lepau nasi, terlalu banyak orang-orang baru. Generasi telah berganti dan hampir tidak ada lagi para lelaki di zamannya, maka ia duduk memesan kopi dan duduk di sudut. Membawa catatan, ia pura-pura membaca dan mengamati segala tingkah polah para pengunjung lepau nasi. Maka ia menyambut kesendiriannya, dan kedamaian yang dialaminya sekarang.

Lama-lama ia menjadi bosan dan nyaris pulang, sampai. Sekumpulan anak muda duduk di dekatnya, ia tersenyum. Terlihat dari wajah mereka, dan “blink” ia melihat cuplikan tipis dan menyaring faktor-faktor kemungkinan terpenting dari sejumlah kemungkinan yang menggunung. Mereka adalah bujang lapok generasi baru!

Mereka bercerita, betapa sulitnya menjadi bujang. Tentang dunia yang tak ramah kepada mereka yang tak laku-laku atau tentang ekonomi yang kian hari kian sulit. Duhai betapa miripnya hari ini dengan kemarin. Penyair terlalu mencolok, ia tersenyum dan terkekeh mendengar curahan hati mereka, merasa terganggu dan menoleh. Segera mereka melingkarinya, dan tiba-tiba mencium tangan sang Penyair yang legendaris. Mereka mengenalinya!

Setelah Assosiasi Budjang Lapok berhenti beroperasi di dunia persilatan, para bujang lapuk tak punya lagi wadah mengadu. Akan orang-orang yang merasa dapat menjadi hakim atas kehidupan mereka. Beberapa orang yang mengejek beralasan juga dulu menikah karena diejek. Lha, apa ceritanya kejahatan dibalas kejahatan. Ini akan menjadi siklus yang berulang, lingakaran setan. Berbagai intimidasi, paksaan perjodohan kerap mereka alami. Sungguh mereka rindu akan adanya suatu organisasi yang membina mental mereka sebelum menuju gerbang pernikahan. Kangen berat dengan wadah saling menguatkan, sebagai tanda manusia di dunia ini tidak menderita sendirian. Dan mereka hari ini sangat berbahagia, bertemu dengan salah seorang legenda. Sang Penyair!

Dan mereka berkata, “ayo Tuan Penyair ceritakan tentang kisah Kisah Barbarossa dan Assosiasi Budjang Lapok sebagai penghibur bagi kami.”

Dan anak-anak itu juga berkata, “Iya itu adalah salah satu dongeng favoritku. Laksmana Chen gagah berani, bukan begitu?”

“Atau Mister Big, dia adalah  paling termasyur, dan itu artinya dia itu besar sekali.”

“Itu terlalu berlebihan,” kata Penyair, dan ia tertawa, tawa jernih panjang dari dalam hatinya. Suara semacam itu belum pernah terdengar lagi sejak lama. Mereka sekonyong-konyong merasa semua batu mendengarkan.

Tapi Penyair menghiraukan, ia tertawa lagi. “Wah teman-teman,” katanya. “Mendengar omongan kalian entah kenapa membuatku gembira sekali lagi, seolah cerita itu sudah ditulis. Tapi kau melupakan salah satu tokoh utama : Amish Khan yang berhati teguh.” Sambung Penyair

“Kami ingin mendengarkan lebih banyak tentang Tabib Pong. Mengapa mereka tidak lebih banyak tentang menceritakan omongannya?”

“Kisah Tabib Pong, ya padahal itu justru yang kusukai membuatku tertawa.” Kata Penyair.

“Tapi legenda Assosiasi Budjang Lapok tak akan mungkin berhasil tanpa Tuan Takur,  Mas Jaim dan semuanya?”Tambah Penyair

“Nah, Tuan Penyair,” Kata mereka, “seharusnya kau tidak berkelakar. Kami serius.”

“Begitu juga aku,” Kata Penyair, “dan memang begitu. Kita bergerak terlalu cepat. Kalian dan aku masih terjebak di salah satu tempat terburuk dalam cerita ini, dan sangat mungkin seseorang akan berkata pada titik ini, tutup bukunya. Kami tidak ingin membacanya lagi.”

“Mungkin,” Kata Mereka, “tapi bukan kami yang akan berbicara begitu. Peristiwa yang sudah berlalu dan dijadikan bagian dari cerita-cerita besar memang berbeda”.

“Baiklah kalau begitu, aku akan bercerita.” Kata Penyair.

“Assosiasi Budjang Lapok. Mereka tertawa, dan keheningan yang biasanya timbul ditengah percakapan kembali menyerang mereka, celah yang terbentuk akibat keletihan, keakraban, dan kebalikannya akibat sekian banyak pertentangan yang telah diberikan mereka yang sebelum ini telah menjadi kehidupan seiring sejalan tanpa pertentangan.”

“Mereka bukanlah makhluk fantasi. Suara gelak tawa mereka menggelegar. Dan, ah, mereka pun bicara bahasa yang sama. Mereka ternyata adalah orang-orang normal, yang juga punya empati, emosi, impian, dan kebahagiaan. Perasaan mengguncang, dulu mereka hanya tampak sebagai makhluk-makhluk modern dan tinggi hati dari dunia yang lain dari dunia yang bergelimang kemakmuran. Tetapi, kini, saya hidup di tengah mereka. Mendengar kisah mereka, menghirup udara yang sama dengan mereka, ikut bersedih mendengar keluh kesah mereka.”

“Apakah mereka punya fantasi yang sama! Legenda tinggallah legenda, fantasi bergulat dengan fantasi, tetapi tak terjamah oleh kejamnya sekat perbatasan yang memisahkan, dan takdir ini ditentukan oleh orang-orang tak dikenal, namun tak terlupakan, nun jauh disana.”

Malam semakin larut, begitupun para pendengar cerita yang dituturkan Penyair, mereka larut seolah ikut dalam petualangan-petualangan di masa lalu.

Menjelang berakhir Penyair menghimbau, “wahai para bujang lapok diseluruh dunia. Bersatulah! Jangan biarkan ada siapapun yang merendahkan kalian. Dan jika ada yang berhak menertawakan kalian, itu hanya Tuhan sendiri!” Dan mereka semua terkesima dengan kharisma sang Penyair.


Sementara itu, masih di lepau nasi yang sama, di sudut yang berbeda. Barbarossa gusar, dia menikmati kopi sendirian, ia melengguh. “Dasar kutu kupret, badak bercula dua! Kemana kawan-kawan Assosiasi? Kenapa tidak pernah ada kabar lagi.” Memukul meja, ia merasa kesal pulang tanpa melihat kiri dan kanan, melewati Penyair dan gerombolannya.



  3. NASIB
  4. RAGA
  6. RISAU
  8. BERAI
  9. LALAI
  10. CIDUK
  13. PLEDOI
  14. KURANG
  15. HILANG
  18. ENIGMA
  20. MEMORI
  23. BATAS
  24. ILUSI
  26. BUKU
  27. VIRTUE
  29. KRISIS


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Bhishma was hit, understood he would not heal. In Kurukshetra


Terjemahan Bahasa Indonesia

All the time, year after year. Now, the border has changed in this century, but this nostalgic is how different from reality, it’s all because of history. Everything has its origins, its journey is called history in common language called the past. Man as an individual actor is actually history itself, man absorbs (osmosis) what he passes on the journey of life. Whether it’s taste, space and time. And the traits of great men can be known through three signs: generosity in form, humanity in the execution, not exaggeration in success.

Kurukshetra. A dispute between the Pandava family led by Puntadewa (Yudhishthira) against their cousin, the Kauravas led by Duryodhana. On the tenth day, Bhishma the warlord from Hastinapura advanced into the battlefield bravely. Bhishma is also called Devavrata is the keeper of the Bharata dynasty was the last honorable in the Kourava stronghold abstaining from women, not against when Shikhandi attacked. And the Heroine attack did not work against Devavrata. But unknowingly Dewabrata, behind Shikhandi, Arjuna fired his darts and crippled Bhishma. The arrows stuck and pierced his armor, then he fell off the train, Bhishma’s body did not touch the ground because it was supported by dozens of arrows.


Decades ago

Bhishma of Hastina

Bhishma’s name in Sanskrit means “He who is a great oath”, for he vowed to live celibate forever and not inherit the throne of his kingdom. Devavrata’s name was changed to Bhishma because he performed Bhishan Pratigya, which is the vow to be celibate forever and will not inherit his father’s throne. That’s because Bhishma does not want her and her descendants to be at odds with the descendants of Satyavati, his stepmother.

The darkness of the night caught him. Above, the tight stars continued to emit their glowing light. Underneath there were no moving creatures, and Bhishma also could hear nothing but the gentle breeze shifting the blades of grass. He recalls when he was not the current Bhishma, princesses from Kassi’s kingdom, Amba came to him and asked. “What is love, Bhishma?”

Decades ago, when they were young

He raved. “I have agreed with myself that will bury love. I do not hate the love, but love has hurt me so that the love that keeps me away. Love itself leads me to avoid it. Love has tarnished my belief in love itself. Is it wrong if I refuse to love? Is it hypocritical if I deny the love in my heart? Love only makes man as a slave. Love has made me mature to understand, as well as forgive me. It takes a time to understand that love is beauty, requires a thorough and complete interpretation, this moment of love for me is only a wound that leads to a choice, fortifies itself from its charm as strongly as I can, as strong as I can. Love, body, soul and all things forgive me who is not ready to receive you.”

“Do you think, if people who have a determination to come to Hastinapura half-hearted only to meet one person only. To be rejected for an absurdity?” Amba replied.

“My path is Dharma not love!” Bhishma replied.

“You who always want to bear all responsibility alone, I really do not understand you.” Amba looked full of hatred at Bhishma.

Go away.” Banish Bhishma.


With hatred towards Bhishma, Amba meditated aloud. In his mind, there was only a desire to see Bhishma die. Because of his diligence, Shiva appears and says that Amba will be reincarnated, and contribute to Bhishma’s murder. The deity also said that Amba’s hatred of Bisma would not disappear after reincarnation. After hearing the notice from the god, Amba said. “Bhishma, I pray that you are given longevity and also health. But I also cursed you. You! Will see what you strive for, which for the sake of dharma willingly throw out the love of seeing the way it breaks to pieces. Your death will be filled with honor for others, but no more double sadness for your soul!” She made a fire and then burned herself.


That day

Bhishma was hit, understood he would not heal. The debt of Amba’s death has been avenged by Shikhandi and Arjuna. But he realized that every complaint, the disappointment that came before death was the result of what he had done in the past. He is the man on the Edge of time, seeing Kurukshetra war between brothers, Pandavas, and Kauravas fighting over the throne of Hastinapura. Something disappointing. He had once thrown out love, for the survival of the Bharata family, now to be in vain.

“Actually I’m a loser, have nothing to be proud. Indeed everything I do is for the sake of the family, for my house to stay upright. I have to humble myself. That’s why I want you, Pandavas strong. Especially Yudhishthira. I want him to be a tough man who believes in his beliefs, not easily influenced by others. No less by anything, not out of date. As a substitute for my generation. Thanks for everything, goodbye. I am a traveler in this world, I will continue my journey to other realms.”

Bhishma is dying

When Bhatarayudha finished, Bhishma moksha.

Versi Bahasa Indonesia

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Sikin Aceh bersepuh emas


Catatan Singkat Mengenai Pengalaman Dua Orang Perancis Di Aceh Barat Pada Akhir Abad XIX

Dalam abad ke-19 orang-orang Barat terus menjalankan eksplorasi mereka terhadap berbagai daerah Asia untuk mengeksploitasi kekayaan dari bangsa-bangsa yang disebut kulit berwarna. Dalam usaha ini mereka menghadapi berbagai reaksi masyarakat tempatan yang didatanginya.

Pada awal tahun 1877, ketika sedang berkecamuknya peperangan antara Kesultanan Aceh dengan Kerajaan Belanda, datanglah seorang Perancis L. Wallon1 ke negeri Teunom dan Woyla, yang letaknya di pantai Barat Aceh. Wallon, melakukan penelitian ilmiah dan bermaksud berbisnis biji emas di kawasan hulu Teunom dan Woyla2. Yang menjadi raja di negeri-negeri Teunom dan jajahan taklukannya Panga waktu itu adalah Teuku Imum Muda3, sedangkan raja di negeri Woyla adalah Teuku di Blang. Dengan raja Woyla ini ia telah gagal mencapai persetujuan dalam usaha emas ini, oleh karena raja Woyla meminta seperempat dari hasil, sedang Wallon hanya bersedia memberi seperlimanya4.

Tiga tahun kemudian, Maret 1880, Wallon kembali lagi ke Teunom, kali ini dengan rekan sebangsanya bernama Guillaume5. Perjalanannya dari Padang (Sumatera Barat) menuju Teunom dengan menaiki perahu kepunyaan nahkoda Nyak Din, memakan waktu lebih kurang dua bulan lamanya, oleh karena mereka menyingahi tempat-tempat dan pulau-pulau kecil untuk melakukan penelitian6.

Peristiwa 11 Maret 1880

Teuku Imum Muda, Raja Teunom (Tengah)

Permintaan Wallon untuk pergi ke hulu sungai tidak diizinkan oleh Teuku Imum, sebab di sana menurut dia terdapat orang-orang jahat. Raja keberatan Wallon pergi tanpa disertainya, sebab dia takut Wallon akan dipukul oleh musuh-musuh Belanda, dan akhirnya dia pulalah yang mesti mengurus segala sesuatunya. Kemudian kedua orang Perancis itu ikut serta dengan Teuku Imum muda melalui jalan darat ke Kuala Woyla, sedangkan barang-barang mereka dengan pertolongan raja diangkat melalui laut dengan perahu. Teuku Imum Muda menyerahkan tanggung jawab keselamatan kedua orang Perancis ini kepada raja Woyla, Teuku di Blang tapi ia tidak bersedia menerimanya. Sekali lagi dinyatakan bahwa tempat yang dituju tidak cukup aman, dan kedua orang Perancis itupun ikut kembali ke Teunom bersama Teuku Imum Muda.

Sehari sesudah sampai di Teunom, kedua orang Perancis itu meminta izin pergi ke hulu Teunom, tetapi raja menyarankan supaya mereka jangan pergi ke sana apabila tidak bersamanya. Mereka tidak menghiraukan nasehat ini dan menyatakan supaya raja tidak usah khawatir karena mereka sebagai orang putih tahu benar akan usaha yang hendak dijalankan. Mereka hanya meminta pertolongan raja itu untuk mencarikan seorang penunjuk jalan, seorang tukang masak dan seorang tukang kayuh7. Setelah memenuhi permintaan mereka, Teuku Imum berangkat ke Panga dan kedua orang Perancis itu menuju hulu Teunom. Demikianlah butir-butir yang kita dapati dalam surat raja Teunom yang ditujukan kepada Assisten Residen Aceh Barat di Meulaboh, bertanggal 10 Maret 18808.

Setelah dua hari menaiki perahu mudik ke hulu sungai Teunom, sampailah kedua orang Perancis itu pada 11 Maret 1880 pukul empat petang di Tuwi Perya9. Tiba-tiba dari semak belukar muncullah dua orang Aceh, Panglima Lam Ara dan Po Imum Alue Leuhob, bersama kira-kira 40 orang pengikutnya10. Panglima Lam Ara berteriak kepada Teuku Din mengapa datang kesitu membawa kafir. Teuku Din menjawab bahwa mereka diminta oleh Teuku Imum Muda, Sayed Hasan, Teuku Padang dan kedua tuan ini bukanlah Belanda, tetapi Perancis yang bermaksud mengadakan penyelidikan mencari emas. Panglima Lam Ara menjawab ia tak peduli akan perintah pemimpin-pemimpin tadi, karena orang-orang yang berdiam di tepi pantai semuanya telah menjadi kafir. Panglima Lam Ara dan Po Imum Alue Leuhob segera mendekati perahu itu dan segera menamatkan riwayat kedua orang Perancis itu dengan pedangnya. Karena serangan itu begitu tiba-tiba, mereka tak sempat membela diri, orang-orang Aceh itu juga hendak menghabiskan kelima orang bumiputera yang berada di dalam perahu itu, tetapi semuanya sempat meloncat ke dalam air dan berusaha melarikan diri. Salah seorangnya berasal dari Bogor bernama Aripan, sempat tertangkap11. Ia meminta ampun supaya jangan dipancung karena ia orang Islam. Mereka tidak begitu saja mau mempercayainya sebelum membuktikannya. Maka dibukakanlah celana Aripan dan setelah diketahui bahwa ia telah disunat, maka iapun dilepaskan. Mayat kedua orang putih itu dicampakkan mereka ke dalam sungai dan mungkin telah menjadi mangsa buaya, karena ketika Teuku Imum mencari mayat-mayat itu tidak ditemukan lagi, meskipun dengan menggunakan empat buah perahu.

Usaha-usaha Raja Teunom

Setelah Raja Teunom mendapat kabar bahwa kedua orang Perancis itu terbunuh, ia mengerahkan penyelidikan dan tiga hari selepas itu ia mandapat kabar bahwa berita itu benar. Utusannya kembali dengan Aripan bersama Teuku Din dan si Hitam dan merekalah yang menceritakan semua itu12. Dengan segera ia mengirimkan 50 orang ke tempat naas itu terjadi dengan arahan supaya dijalankan segala usaha agar yang melakukan pembunuhan supaya ditangkap hidup atau mati dan memerintahkan agar yang bersalah itu jika terdapat dimanapun dalam daerahnya, dikejar dan ditangkap. Iapun meminta kepada Assisten Residan Belanda di Meulaboh untuk segera memberitahukan kepadanya apakah barang-barang kepunyaan orang-orang Perancis itu segera dikirimkan ke Meulaboh dan jika dikehendaki demikian ia akan melakukannya dengan segera13.

Ancaman yang jahat dari penjajah

Van Der Hayden

Gubernur Belanda di Aceh Van Der Heyden memerintahkan kepada seorang pegawai daerah berkebangsaan Belanda, Van Swieten, untuk berangkat ke Aceh Barat dengan kapal api Siak pada 31 Maret 1880 membawa surat dari Gubernur itu kepada Raja Teunom14. Ia juga berkeinginan mengirimkan dua pasukan infanteri dan pasukan meriam seperlunya ke negeri Teunom, tetapi kemudian menundanya sampai Van Swieten kembali dengan kapal tersebut dan lagi dia sendiri bermaksud pergi ke Teunom. Dalam surat Gubernur di atas kepada Raja Teunom dikemukannya rasa dukacitanya terhadap pembunuhan orang-orang yang tidak bersalah itu apalagi warga bangsa yang bersahabat baik dengan Hindia Belanda. Ia juga menghargai usaha-usaha raja Teunom untuk menangkap pembunuh-pembunuh itu dan juga usaha keselamatan barang-barang yang ditinggalkan oleh kedua korban tersebut dipujinya. Meskipun begitu ia masih belum puas lagi. Sebagai ganti darah yang telah tertumpah, Van Der Heyden menuntut kepada Raja Teunom dan rakyatnya menyerahkan pembunuh-pembunuh Wallon dan Guillaume, sedangkan untuk pelaksanaan hanya diberikan masa empat hari kepada raja itu. Dan kalau pembunuh-pembunuh itu tidak lagi berada dalam wilayah yang dikuasai oleh raja Teunom, dan tidak mungkin dapat menangkapnya, maka Belanda meminta kepada rakyat Teunom membayar sebesar 2.000 ringgit dalam masa empat hari, Ancaman itu seterusnya menyatakan bahwa bilamana masanya telah habis dan tuntutan-tuntutan Belanda tidak dipenuhi, maka raja Teunom bersama rakyatnya akan menanggung akibatnya15.

Adat dan jebakan yang gagal

Raja Teunom berusaha memanggil Panglima Lam Ara dan Po Imum Alue Leuhob dengan semua pengikut-pengikutnya, dengan maksud hendak menangkapnya. Kira-kira 14 hari kemudian datanglah mereka dengan lebih kurang 40 orang pengikutnya membawa barang-barang kepunyaan kedua orang Perancis itu yang terdiri dari tiga pucuk senapan, satu kemah (tenda), uang 20 ringgit, serta uang emas 50 keping dan menyerahkannya ke tangan Teuku Banda untuk diteruskan kepada raja Teunom. Selain daripada itu mereka membawa bersama seekor kerbau, sejumlah kelapa muda dan tebu untuk disampaikan memenuhi adat yang meminta ampun kepada raja16.

Teuku Imum Muda menyuruh Teuku Banda dan seorang lagi Teuku Mut pergi menemui Panglima Lam Ara serta Po Imum Alue Leuhob meminta keduanya menghadap, tetapi pengikut-pengikutnya supaya menunggu saja dahulu diseberang sungai Panga. Tetapi kedua mereka itu menolak usul tersebut bila tidak diizinkan datang bersama-sama dengan pengikut-pengikutnya. Kemudian oleh Teuku Imum mencari akal dan mengirimkan sebuah perahu ke seberang sungai ke tempat Panglima itu berada dengan maksud hendak mengepung mereka. Ketika tampak perahu menuju ke seberang Panglima Lam Ara bersama pengikut-pengikutnya segera melarikan diri. Kemudian Teuku Imum menyuruh kira-kira 500 orang mencari Panglima Lam Ara dan kawan-kawannya melalui jalan ladang dan ia sendiri dengan lebih kurang 1.000 orang rakyat mengambil jalan pantai terus mudik ke hulu menuju Tuwi Perya. Sesampainya disana mereka tidak mendapai manusia, kecuali padi, lada serta rumah-rumah kosong saja. Teuku Imum menyuruh membakar rumah ladang Panglima Lam Ara serta Po Imum, kesemuanya ada 6 buah17.

Setelah pihak Belanda yakin benar bahwa Teuku Imum rupanya tidak terlibat dalam usaha membunuh kedua orang Perancis itu, maka Gubernur Van Der Heyden menyatakan dalam sepucuk surat dari atas geladak kapal “zeemeeuw” 9 April 1880, bahwa ia bersedia menyerahkan uang jaminan 2.000 ringgit yang seharusnya dibayar Teuku Imum kepada Belanda, kedalam tangan Teuku Imum sendiri untuk biaya meneruskan usaha mencari dan menangkap Panglima Lam Ara dan Po Imum Alue Leuhob18.


Mengambil pengalaman dari peristiwa tersebut, Gubernur Belanda di Aceh meminta kepada Gubenur Jenderal Hindia Belanda di Betawi agar untuk masa yang akan datang, kunjungan ke pedalaman seperti yang dilakukan oleh kedua orang Perancis itu, demi keselamatan haruslah dengan izin Belanda, dan kepala bumiputera. Rupanya Belanda tidak menyukai Wallon dan rekannya yang tidak meminta izin terlebih dahulu. Pada 18 Februari 1887, Gubernur Belanda di Aceh mengeluarkan izin kepada Mathieu Baron Von Hedenstrom, umur 28 tahun, yang lahir di Odessa (Rusia) dan berdomisili di Paris. Ia bermaksud meneruskan penyelidikan yang telah dilakukan oleh Wallon dan Guillaume di Aceh Barat. Dalam surat itu disebutkan bahwa izin itu hanya berlaku semata-mata bagi keperluan penyelidikan ilmiah dan jikalau hendak mengunjungi tempat-tempat di luar Meulaboh, ia tidak boleh melakukan kunjungan, dilarang oleh pegawai perizinan Belanda yang ditugaskan di sana karena alasan keselamatan.

Gubenur Belanda di Aceh menyatakan bahwa sebab kejahatan dan pembunuhan itu adalah nafsu merampok, terlebih-lebih dari rakyat Aceh yang kasar dan tidak beradab. Adakah pernyataan gubernur itu dapat diterima setelah terbukti Panglima Lam Ara dan rekan-rekannya telah mengembalikan harta kedua orang Perancis termasuk ringgit dan uang emas mereka? Tidak dapat diharapkan pihak penjajah untuk memahami tindakan-tindakan orang lain berdasarkan pandagan yang berbeda dari mereka. Tidaklah pula dapat diharapkan, dalam suasana perang melawan Belanda itu, Panglima Lam Ara yang menyakiti bahwa orang eropa yang dianggap kafir hendak merusak agama dan bangsanya akan berbuat lain daripada apa yang telah dilakukannya. Perbenturan tata nilai yang dimungkinkan oleh berbagai keadaan, telah terjadi disana.

Catatan Kaki :

1Catatan perjalannya dimuat dalam Annales de I’ Extreme Orient, August 1789, dan diterjemahkan oleh D.F.A. Hervey dengan judul “Klouwang and its Caves, West Coast of Atchin”, Journal of the Straits Branch, Royal Asiatic Society, (Singapura), jilid 8, (Desember 1881), ms. 153-8.

2Aceh, sejak sebelum Sultan Iskandar Muda (1607-1636), telah terkenal dengan emasnya. A. Hamilton dalam kisah perjalannya ke Nusantara, 1688-1723, menyebutkan sebagai berikut : “Atcheen affords nothing of its own product fit for export, but gold dust, wich they have pretty plentiful, and of the finest touch of any in those parts, its being 2% better than Andraghiry sic Pahaung sic gold, and is equal in touch to our guinea” A New Account of the East Indies, jilid II, Edinburg, 1727, m.s 108.

3Ketika bermula Perang Aceh melawan Belanda pada tahun 1873, Teuku Imum Muda sebagai seorang Uleebalang (hulubalang) muda berangkat ke neheri Aceh-Inti (Acheh Proper) pada tahun 1874 ikut mengambil bagian dalam peperangan melawan Belanda yang dianggap kafir oleh orang Aceh waktu itu. Karena banyak banyak rakyatnya yang mati syahid dan mendapat luka-luka ia terpaksa kembali ke Aceh Barat, setelah ia bersumpah tidak akan menyerah kepada Belanda. Tetapi pada tahun 1876 melalui juru tulisnya ia menyatakan keinginannya dengan surat menyerah dengan suatu syarat tidak berkewajiban menemui Belanda atau komandan dari kapal perang Belanda. Belanda tidak mempedulikannya dan tetap melakukan blockade terhadap hasil eksport ladanya, maka pada tahun 1877 syarat yang diajukan itu dicabutnya dan pergilah ia ke Kutaraja dan menandatangani 18 artikel akta penyerahan kepada Belanda. Satu daripadanya berisi ketetapan bahwa sebahagian pendapatan rakyatnya yang seharusnya dipersembahkan kepada Sultan Aceh, akan jatuh kepada Pemerintah Hindia Belanda. Lihat “Mededeelingen betreffende de Atjehsche Onderhoorig-heden”, Bijdragen tot de Taal-en Volkenkunde van Nederlandch Indie, (The Hague), IX, 1910, m.s. 153.

4Laporan Assisten Residen Aceh Barat, Van Langen, 6 April 1880, dossier no. 9186, Arkib Am Kerajaan, Schaarebergen, Negeri Belanda

5Raja Teunom memberi izin kepada Wallon menyimpan barang-barang di kedai raja itu di Teluk Bubon. Lihat surat Teuku Imum Muda kepada Assisten Residen Belanda di Aceh Barat, 18 Maret 1880, ibid

6Laporan Aripan, orang gaji kedua Perancis ini, pada pegawai Belanda di Kutaraja, 7 April 1880, dalam Laporan Politik Van Der Heyden, (15 Jan-30 Okt. 1880), ibid.

7Yang menjadi penunjuk jalan, Teuku Din, penolong tukang masak bernama si Hitam dan dua orang lagi tukang kayuh yang menyertai perjalanan itu. Laporan Assisten Residen Aceh Barat, 6 April 1880, ibid.

8Raja Teunom kepada Assisten Residen Aceh Barat, ibid

9Mengenai rekonstruksi peristiwa 11 Maret 1880, lihat surat Teuku Imum Muda, 3 April 1880; pengakuan Aripan, 7 April 1880 Laporan Politik Van Der Heyden, 5 Jan.-30 Oktober 1880, ibid.

10Panglima Lam Ara berasal dari Pedir (Pidie) pada mulanya tinggal di hulu Woyla, karena perselisihan dengan raja Woyla , ia diusur dari sana, Kemudian ia menetap di hulu Teunom, Tuwi Perya, membuka tanah dengan menanam lada. Pengikut-pengikut Panglima ini juga Po Imum Alue Lehob adalah orang-orang Pedir. Laporan Van Langen, 6 April 1880, ibid.

11Aripan, 23 tahun, pernah bekerja di Bali. Setelah tuannya bernama Rouseline pindah ke Saigon, ia hendak kembali ke Bogor, tetapi di Singgapura ia berjumpa Wallon, Guillaume dan Courret. Akhirnya Aripan bersedia bekerja pada mereka. Dengan kedua orang yang tersebut belakangan, dia pergi ke Betawi dan kemudian menuju Padang (Sumatera Barat)/ Lihat pengakuan Aripan, 7 April 1880 dalam Laporan Politik Van Der Heyden, 5 Jan.- 80 Oktober 1880. Ibid.

12Surat Teuku Imum Muda, 18 Maret 18180, ibid.


14Surat Gubernur Belanda di Aceh pada Gubernur Jenderal Hindia Belanda di Betawi No. 612/P.Z., 4 April 1880. Ibid


16Surat Teuku Imum Muda, 3 April 1880. Ibid.

17Setelah tiga hari Raha ini kembali ke Panga barulah diperoleh kabar bahwa anak saudara Panglima Lam Ara telah mati terbenam di sungai teunom ketika melarikan diri dari kejaran orang-orang raja Teunom, dan empat orang pengikut Panglima itu juga hilang terhanyut di dalam sungai ketika mereka mengundurkan diri. Ibid


19Surat No. 690/P.Z. 18 April 1880. Ibid

Referensi :

Emas, Kafir dan Maut; T. Ibrahim Alfian; Pusat Latihan Penelitian Ilmu-Ilmu Sosial Aceh; Darussalam – Banda Aceh; Tahun 1976.



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The Tokugawa clan crest


Terjemahan Bahasa Indonesia

Sunpu. End of May 1616. The weather will be humid, the rainy season was always going to take place this month in time to continue for two or three weeks. Not the season that I like, for some reason when I remember I tend to hate the rainy season, which usually everyone gathered in the house, tasting rice cakes with family. This year is a good year, full of good crops from Hokkaido to Kyushu. Will the years of peace and prosperity last longer? People say I know the secrets of human nature, it is actually really I do not know. This peace will be guarded over backward, never shed tears and became “Asura”. That is one way a man express kindness, I do not expect the whole country knows.

Today, a fighter, as soldiers or generals in 90 battles. I’m in pain in bed, waiting to die. Yesterday, this pain is getting worse, Masamune Date came to visit read a piece of poetry Zen, “Rectitude carried to excess hardens into stiffness; benevolence indulged beyond measure sinks into weakness.” Refined ethics of a person who always I suspect, a follower of Hideyoshi in the campaign of Korea, but turned against the Toyotomi family in Sekigahara Battle and the siege of Osaka, he’s with me. Perhaps I should have advised Hidetada, so as not to deprive the Tohoku Daimyo status. However, he was one of the people in my era, the Sengoku period.

Sekigahara Battle

The man who has no loyalty does not mean anything, does it say you Hideyoshi Toyotomi? I smiled happily remember you. Fault itself has a weak successor, Hideyori. He lost a lot of areas that you inherited was taken over by the daimyo of the Western region even before the battle of Sekigahara, then do not blame me if we meet someday in hell. Because I thoroughly beat your son, I have a duty to unite the country. I won, exceeding all of you, Takeda Shingen, Oda Nobunaga, Uesugi Kenshin, or you Toyotomi Hideyoshi. I was the one who finally succeeded in unifying Japan.

In this case, I still feel better than Mori Terumoto and Hojo Ujimasa. I made just because I’m more patient and long-lived than you, lucky others have offspring at a time when right, and the right quality. Hidetada, nine years ago I handed him the post of a shogun. Our Clan, Tokugawa won at this age.

Hideyoshi, I know. You and I are lucky to see the action of the man. Someone that I hated at the same time submits to him, no I’m not the same as you who love her. Oda Nobunaga, our teachers. The man who first tried to unite the country with a predominance of Owari province, if only Akechi Mitsuhide betrayed and attacked while not unexpected, Honno incident. Maybe he and his descendants, who led the country. Nobunaga O, You are great, exactly when the title of the strongest. I admit it sincerely. Maybe you in hell there waiting for me, despite all my admiration know you, it turns out I really hate you. When my oldest son Nobuyasu you accused of conspiring with Takeda Katsuyori to poison you, you execute Nobuyasu wife and forced to commit seppuku. You have destroyed the heart of a father, I am grateful that there is karma. Your sons die horribly by intrigue Hideyoshi, I thank god Hachiman not destroy them by my own hand.

Sengoku Period

I feel my time is near. The only people who want me to avoid meeting in the afterlife is Sanada Yukimura. People who until the end always bother me and the Tokugawa family. Do not be surprised, not all human beings have a bad side that does not want others to see. Weak, deceitful, loser. But it is part of human beings. This life is like a long journey with a heavy burden. Where I have gone slow and steady, that when I tripped. I said to myself that imperfection and inconvenience are a lot of human nature, and there will be no room for discontent and neither despair. When ambitious desires arise in my heart, remembering the days have I passed. Forbearance is the root of all quietness and assurance in my life. When I looked at the wrath of mine enemies. I need only know how to conquer it. I did not win the whole battle, but I was the one who won the last battle.

I would have died, although they were alive to say I will become a Buddha. I feel better being “Asura”, in order to meet again with the guys who have died before me, all the enemies and friends in the past, because you are taught how pleasant life, and the days that I have been through this. How I miss your spirit, the spirit of those earlier times, much less owned by people of this age. Fun, who knows how much time had passed. Since we fight on this battlefield. After death there you still enjoy it, right?

I hope you all understand what I’m doing this for my family, for my house in order to remain upright. That’s why I wanted to make a strong Hidetada. I want him to be a man who believes in his faith strong, not easily influenced by others. Not defeated by anything, not outdated. As the successor to the leader of the Tokugawa Shogunate.

Finally, when a person has completed his final destination, as I was left only (wait) death.

Tokugawa Ieyasu

Tokugawa Ieyasu (January 31, 1543 – June 1, 1616) was the founder and first shogun of the Tokugawa shogunate of Japan, which effectively ruled Japan from the Battle of Sekigahara in 1600 until the Meiji Restoration in 1868. Ieyasu seized power in 1600, received appointment as shogun in 1603, abdicated from office in 1605, but remained in power until his death in 1616. His given name is sometimes spelled Iyeyasu, according to the historical pronunciation. Ieyasu was posthumously enshrined at Nikkō Tōshō-gū with the name Tōshō Daigongen. He was one of the three unifiers of Japan, along with his Former Lord Nobunaga and Toyotomi Hideyoshi. In 1616, Ieyasu died at age 73.

Dalam Bahasa Indonesia



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Kau selalu menjadi orang pertama mengingatkan aku ketika berpikir tidak jernih.


Kita boleh memiliki kemampuan mati berkali-kali, kemudian hidup lagi. Kita boleh memiliki segunung emas yang tak akan habis dipakai selama tujuh generasi. Atau kita bisa muda selamanya, mengalahkan usia tetap abadi. Tapi itu semua tak akan punya arti, jika kita tidak memiliki sahabat.

Bertahun-tahun lalu, ketika aku belum menjadi aku yang sekarang. Tidak terlalu lama, mungkin aku masih sedikit lebih muda, lebih tolol dan lebih banyak melakukan kesalahan. Mungkin sejarah sudah melupakan, atau sudah tidak ada lagi orang yang betul-betul mengingat. Mungkin aku pun sudah tak mampu mengingat itu semua, tapi aku selalu ingat ada seorang sahabat yang menemani saat-saat itu.

Sahabatku adalah seseorang yang sangat baik, setiap kali aku melihat matanya berbinar-binar seperti anak kecil, aku merasa ia adalah (salah satu) pria terbaik. Di dalam mata seseorang ada pancaran cahaya yang tak terlihat, itu adalah pancaran jiwa.

Aku tersenyum, mengenang kita berbagi tawa dan kekonyolan. Menertawakan hidup, tak ada momen yang lebih menyenangkan.  Mengingat masa-masa dahulu, bahwa aku dan kamu pernah sangat muda. Kita bertahan hidup dengan berlandaskan mimpi yang sama, senyum polos dua anak muda yang selalu bersama bagai cermin, saling percaya.

Kau selalu menjadi orang pertama mengingatkan aku ketika berpikir tidak jernih. Terima kasih atas segala ketulusan dan kebaikan hati. Bersama kita menghadapi suka dan duka, menelan keberhasilan dan kegagalan sekaligus. Jika hidup adalah sebuah perjalanan, pada masanya kita pernah mendaki gunung yang terjal bersama.

Orang bilang, sahabat layaknya harta. Tapi bagiku, sahabat itu adalah harta yang melebihi harta. Harta dapat diwariskan dari seorang ayah kepada anaknya, akan tetapi persahabatan tidak. Aku berharap, kelak keturunan kita dapat bersahabat seperti halnya kita.

Sobat, ketika engkau menikah. Mataku berkaca-kaca ketika memelukmu. Bahagia, seperti ketika engkau juga berbahagia ketika aku menikah. Aku bersyukur ketika Allah SWT mempertemukan kita, tanpa ikatan darah, tanpa persamaan dalam sikap dan karakter, menjadi bersaudara. Dalam persahabatan.

Selamat menikah sobat. Ayunkan langkah pertama dan mulailah berjalan, selalu ada kemungkinan untuk meraih apa yang kau inginkan.

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