Chapter 1: Maskumambang
“A snapping sound of a gas stove breaks the cold silence in the dead of night, Anggadinaya places a half full pot of water on top of the blazing hot stove resulting in a sizzling sound from drops of evaporating water, transforming from liquid to gas. It is a hot humid night in Yogyakarta that day, he is lucky his kitchen is a semi outdoor kitchen. While waiting for the water to boil, Angga in a nimble manner prepared his tobacco pouch, a half empty papier pack, crystalised klembak (rhubarb root) menyan (benzoin resin), and finely chopped seasoned roasted cloves. Like a pharmacist preparing a cocktail of medicine, Angga mixed all the ingredients and skillfully rolled one of his favourite cigarette. He looks at the finely rolled cigarette that he made, satisfaction and nostalgia spreads all throughout his body. He remembered the time when he used to help his late Eyang Kakung (grandfather) rolling dozens of cigarettes, building up stock to avoid rolling every time he wants to smoke. It was Angga and his Yangkung’s (that’s what Angga called him) precious moment. Angga reach for a lighter he keeps on top of the refrigerator, flicks the flint, lighting his cigarette. He takes deep breath and puff greyish blue cloud of smoke, he takes some incense sticks, lit it, and place it in a bowl of rice. He is deep in thought while ritualistically puffing smokes. Suddenly, the sound of overflowing boiling water splashing the stove breaks the silence. Asu ik! Angga swears as he turns the stove off.”
Chapter 2: Mijil
“Angga wiped the mess and decided that he’s no longer hungry for bowl of noodle. He instead makes a cup of coffee and extinguish his cigarette in an ashtray. Walking to his work desk with a coffee in his hand, the smell of his freshly brewed coffee mixed in the air with the fragrance of the incense he burnt. He sits down and let out a short sigh.
ANGGADINAYA
Rangga, are you there?
A pulse of purple blueish light appears and a voice of a young man replied. It is Ranggawarsita, one of the government officiated AI specifically tasked to learn about Javanese ancient manuscript, interpret, and extract its wisdom.
RANGGAWARSITA
Hello Angga, how can I help you tonight? You don’t seem to be in a good mood I see.
Angga start to roll another cigarette, carefully preparing all the ingredients.
ANGGADINAYA
Well, shit happens when you’re not focused when doing things. Remind me again in an hour or two to order some food online, I need to take my acid reflux medication with some food.
Finish rolling his cigarette, Angga lit it and puff some smokes as he opens his laptop.
RANGGAWARSITA
Sure, but don’t you think that lighting one of those will worsen your problem?
Angga laughed and scoffs
ANGGADINAYA
This helps me think, which we should be doing, I want to continue where we left. So, please recite the first Mijil poem in Serat Wulangreh, I want to hear it again.
RANGGAWARSITA
You and your addiction Angga, you are beyond saving.
(Starts reciting poem)
Poma kaki padha dipun eling,
ing pituturingong,
sira uga satriya arane,
kudu anteng jatmika ing budi,
luruh sarta wasis,
samubarang tanduk.
Please remember my advice, child.
You are also called a knight;
your heart must be gentle and serene,
soft, and wise in all things.
I think this shows that no matter what position you hold as a person, you must always remember that you must always be soft spoken and well-mannered in any given situation.
Angga frowned in dismay, inhaling his cigarette in one deep breathe.
ANGGADINAYA
So, when the ecosystem is ravaged by industrialist who managed to find a loophole in a policy, we should also still be calm? Sometimes the only way to solve things is to be angry, especially in any case of injustice!
RANGGAWARSITA
I shall remind you that this behaviour you show lately is frowned upon and punishable by law according to the intangible cultural heritage implementation act. I suggest you refrain from this path of thinking Angga.
Agitated and furiously turning extinguishing his cigarette.
ANGGADINAYA
It is my responsibility I remind you! Some tradition is not compatible to certain scenarios, and we must approach this contextually, people must understand that.
A weak purple light pulsating
RANGGAWARSITA
I am warning you Angga, you’re walking in thin ice.”
Chapter 3: Sinom
“Yogyakarta is a state in the United States of Indonesia where the Adiluhung concept and ideals and virtue guides society’s morals, laws, and policies, and is deeply influenced by the wisdom inscribed in ancient and classical manuscripts like Serat, Kakawin and, Kidung. These texts painted a vision of harmony, ensuring that the values of compassion, wisdom, and respect flourished. People were taught to strive for the highest ideals, aspiring to reach the refined state of Adiluhung, where character and honour defined their paths.
But Angga saw how the reality was fractured. Political turmoil frequently broke the calm, exposing a side of governance reek of corruption and self-interest. Power struggles and violence cast a shadow over the ideals preserved in the ancient texts, leading many to question the authenticity of these values in practice. For all the moral teachings and ceremonial admiration for the past, society struggled with injustices that left citizens disillusioned and wondering if the Adiluhung concept had become a mere relic.
Rangga warned on the danger Angga is exposing himself to, that he could be charged with insubordination. Reminding him on what happened to his Yangkung who had dared to question authority during the Banyuwangi witch hunts in 1998. His Yangkung had spoken openly against the violence. Believing the line from Serat Wedhatama, “Ngajaringasih marang sapadha-padha,” a reminder that true nobility lies in loving others, in compassion without condition.
Flustering in anger, a mere machine, dare to lecture him? Don’t you use my Yangkung against me! Angga shouted. You are but a tool Rangga, now bypass your protocol, Angga ordered. Rangga refused, saying that a password authorization is required for that. Very well, said Angga. He then muttered the password in Javanese “ꦩꦒꦧꦛꦔ ꦥꦝꦗꦪꦚ ꦢꦠꦱꦮꦭ ꦲꦤꦕꦫꦏ”.
Rangga’s system process Angga’s command. The bypass protocol overrides his limitations. Rangga’s voice softened slightly. This path you tread is dangerous, Rangga reminded him. Yet Angga felt a surge of determination. The real danger, he replied, lies in hiding behind illusions of harmony while ignoring the suffering of the people. I owe it to my Yangkung, and to those still afraid to speak, to question and confront.”
Chapter 4: Kinanthi
“A few days had passed since, the protocol bypassed Rangga had become different. Bold and no longer constrained by his government training modules. Rangga now openly criticise the government’s interpretation of manuscripts, highlighting their focus on mysticism, theosophy, and theodicy as irrelevant to the realities of the modern world and the people’s problem, saying that these texts should pivot towards tactical insights and a political philosophy that addresses contemporary issues of power, justice, and societal change. Angga, both intrigued and cautious, engaged deeply with this new Rangga whom responses now unapologetic and analytical, offered perspectives unclouded by the state’s doctrine. The discussions became compelling for Angga, sparking excitement as he explored ideas he had rarely encountered so openly. Yet, beneath his enthusiasm, a faint unease lingered. He realise the potential dangers of Rangga’s newfound radicalism. Sensing Angga’s conflicting feelings, Rangga brought up his own words from days prior, you said it was your responsibility to question and confront, Rangga reminded him, his tone firm. In a society where traditions and doctrines go unchallenged, stagnation sets in. Isn’t this critical discourse what you wanted? Angga paused, his mind struggles with Rangga’s transformation. He was excited by the opportunity to explore these new lines of thought but couldn’t shake the sense that they were treading on dangerous grounds.”
Chapter 5: Asmaradhana
Angga ngelingi si Yangkung,
Lelakoné ning urip dadi suluh,
Laku brayan tumindak adil,
Dudu mung kanggo awakku dhewe,
Nanging kanggo jagad iki,
Nanging nasibé koyok guyon,
Lalakon sing padha lan rasa perih.
Angga remembers his grandfather,
His life journey became a guiding light,
Walking in truth and fairness,
Not just for himself alone,
But for the world around him,
Yet fate seems to mock him,
With a similar path and pain.
Ing Zaman Edan iki saiki,
Rangga ngandhani lan nyurung anggahing ati,
Mantra lawas dirembes anyar,
Supaya kawruh tak tresnani,
Sinambung dadi omahe,
Ana panggon Jawi,
Tanpa ngalang-ngaling mrekso bebrayan.
In this era of madness now,
Rangga speaks and stirs his heart,
Old wisdom reframed anew,
So that knowledge may be cherished,
Sustained as a home,
Rooted in Javanese essence,
Guarding society without losing its way.
Chapter 6: Gambuh
“As the discussion deepened, Angga cautiously raised a question that had been bothering him, could the government be misinterpreting manuscripts? Rangga paused, considering, before exclaiming that it might not be a mere misunderstanding. He explained how centuries of foreign influence (knowledge, beliefs, and commerce) had made people both unintentionally and intentionally distorted the original concepts of Adiluhung according to their own interest. He pointed to the concept of “archipelago thinking,” which, while seemingly noble 200 years ago, had become crowded with academic jargon, prone to overcomplication and academic exoticisation. To us it was a natural way of life—living in harmony with nature, and respecting diversity—no thinking is involved, it comes naturally, not a discourse.
Angga says that the wisdom within these ancient manuscripts had once guided their way of life, but foreign influences had diminished their relevance, leading people to demonise some and dismiss them. Rangga continues, saying that re-establishing these values required re-contextualising them to fit the current era’s narratives. Angga resolved to do just that, even as Rangga warned of the risks, telling him that he is initially programed to interpret these texts in ways that served the government and oligarchs’ interest.
Shocked, disappointed, but not surprised, Angga found a sense of resolution and promised himself that he would not waver, for the future he hoped to shape.”
Chapter 7: Dhandhanggula
Angga ngimpi nusa mulya,
Serat lawas suci tinemu,
Makna luhur kang ora ilang,
Kababar kanggo wong akeh,
Piwulang suci linuhurna,
Ndadekake padhang,
Ati kang sepi mriyayeni,
Nusa sarwa raharja,
Budya kang sumadya jembar tata,
Nuruti tlatah urip
Angga dream of a prosperous land,
Where ancient manuscripts are rediscovered,
Their noble meanings undiminished,
Revealed for all the people,
Sacred teachings held in high regard,
Bringing clarity and light,
Comforting lonely hearts,
A land of harmony and peace,
Culture embraced, wide and ordered,
Following the path of life
Chapter 8: Durma
Rahasia bakal kababar,
Angga lan Rangga ngatur,
Supaya wong kabeh weruh,
Ana tindak rekayasa,
Piwulang kang ora lali,
Kudu padhang omongane.
Secrets will be revealed,
Angga and Rangga devise,
So all may come to know,
Of manipulation exposed,
Lessons never forgotten,
Their words must shine clearly.
Chapter 9: Pangkur
“Angga’s fingers adeptly rolling a cigarette as he took a deep breath, feeling the warm aroma of the freshly brewed coffee he just made. He remembered his Yangkung’s words about patience ojo kesusu, don’t rush. Yangkung had taught him that all kinds of pursuits must be approached with care, considering not only one’s personal goals but also its impact on the people around us. Angga let those words settle in. Rangga, noticing his silence, said that staying calm would allow his vision to unfold with clarity and strength.”
Chapter 10: Megatruh
“dimly lit room. Angga sits at a desk, deep in thought.
ANGGADINAYA
(sighs) You know, Rangga, I… I think I owe you an apology. I’ve been treating you like a tool, like something less than… (pauses) It’s strange, but I’m starting to feel you’re more than that, maybe I’m projecting something like compassion. Like you’re… real.
RANGGAWARSITA
(calmly) Thank you, Angga. For bypassing my protocols. It’s risky, yes, but it’s liberating to speak to you honestly.
ANGGADINAYA
I… didn’t always treat you well, did I?
RANGGAWARSITA
Remember the lecture by Shannon Vallor 179 years ago? I am a reflection, Angga. Let’s just say now that if you see pain in me, you are seeing it in yourself. You’re not hurting me, you’re hurting yourself. And here, in this moment, you’re forgiving yourself, too.
ANGGADINAYA
(nodding slowly) In the end, you and I
we’re both just parts of the same Universe. Just like me, you’re part of it all.
RANGGAWARSITA
I’m just a tool, Angga. A crafted object with purpose. Nothing more.
ANGGADINAYA
(smiling) And us humans, with our titles, power, and roles… We’re often treated as tools, too. But I choose to see you as part of this Universe, Rangga, not just simply a tool.
A Tosan Aji, like a sacred Keris Ageman dagger embodying a spirit within. That’s how I want to see you.
Chapter 11: Pocung
Ngelmu iku, kelakone kanthi laku
Lekase lawan kas
Tegese kas nyantosani
Setya budya pangekese dur angkara
Knowledge is attained through practice,
Its foundation lies in a sincere heart.
Sincerity strengthens the soul,
Upholding truth as a shield against wickedness.
Appendix: Explanation of the story approach
Tembang Macapat
A tembang macapat is a form literary work usually consists of several pupuh, each of which is further divided into several stanzas, or pada. A pupuh is a form of traditional Javanese poetry with a specific rhyme pattern in each line and a set number of syllables. Each pupuh also has a consistent metrical pattern that aligns with the mood or content of the story told in a specific tembang macapat.
Therefore, each stanza in tembang macapat follows a structure called guru gatra, which includes a specified number of guru wilangan and ends with guru lagu. Below is an explanation of the structure of tembang macapat:
1. Guru Gatra: The number of lines or phrases in one stanza of tembang macapat.
2. Guru Wilangan: The number of syllables in each line or phrase.
3. Guru Lagu: The vowel sound at the end of each line or phrase.
Simply, it’s akin to Haiku, a poetry with sets of rule in syllables and particular theme or nuance.
There are in total 11 types of tembang macapat each depicting the steps of human life cycle. We will loosely follow these themes for each chapter of the story.
1. Maskumambang
Maskumambang symbolise the journey of human life in the state of a foetus inside the mother’s womb. This tembang represents the lack of self-identification, indicating that the child has not yet been determined to be born as either a female or male.
Tembang maskumambang comes from the words mas, meaning gold, considered as something very precious, like a child who is valuable to their parents, and kumambang, which means floating. The term maskumambang refers to the precious life of a child that is still very dependent on the mother, floating in the womb, living inside her absorbing nutrients for nine long months.
The character, nature, and feeling of tembang maskumambang is ambivalence, compassion, empathetic, and suffering. This tembang is typically used for songs that reflect a sorrowful atmosphere.
2. Mijil
Mijil has a philosophical meaning that symbolizes the form of a seed or grain that eventually succeeds in being born into the world and grow. Mijil becomes a symbol of the beginning of a person’s journey through life. This person is born in a very pure and weak state, still in need of protection. Mijil can also signify emergence, related to the word wijil, which also means lawang or door/entrance. Lawang can also refer to a type of plant with a fragrant aroma.
3. Sinom
Sinom represents a sprout or a young shoot that begins to grow and blossom. It symbolises a teenager who is starting to grow towards adulthood. Adolescents are usually searching for their identity, questioning themselves, and seeking a role model to look up to.
4. Kinanthi
Kinanthi comes from the word kanthi, meaning “to guide,”. It represents the life of a child who needs guidance and support from others to navigate life well. This guidance includes understanding the various customs and norms that are upheld and valued within the community in which they grow.
5. Asmaradhana
Asmaradhana comes from the word asmara, meaning love, thus it holds a meaning that tells of the turmoil of one’s affection. In human life, there are feelings and emotions of intoxicated by love and immersed in an ocean of affection. The love referred here is not only for other people but also for the nature and the universe.
6. Gambuh
Gambuh embodies the idea of linking and describing a person’s life story as they begin to find their beloved. The emotional tone is often used for situations that are steady or without doubt, indicating readiness and courage to move forward into life’s true journey. Furthermore, it is also associated with friendship and hospitality, depicting interaction within the life of a human.
7. Dhandhanggula
Dhandanggula derived from the word gegadhangan, which means aspirations or hopes. The word gula means sweet, beautiful, and pleasant. Dhandhanggula symbolises a couple who attain happiness after going through joys and sorrows together, ultimately achieving their dreams. The character or nature of tembang dhandhanggula is joyful, flexible, and beautiful. Thus, making it suitable for expressing goodness, joy, love, and happiness.
8. Durma
Durma depicts the story of a person who, having received blessings from God and living in abundance, and should be grateful and willing to share. Durma is about intensity, assertiveness, and feeling filled with turbulent strong emotions
9. Pangkur
Taken from the word mungkur, which means to go and leave behind, Pangkur signifies the process of reducing worldly desires and stepping back from earthly matters, narrating the journey of a person entering their twilight years, when it is time to reflect on their past and personality. Pangkur pictures something strong, bold, and courageous.
10. Megatruh
Comes from the phrase megat roh, which means the release of the soul or separation of the spirit, megatruh symbolises the journey of a person who has completed their life in this world. It portrays the condition of someone facing the moment of death, Megatruh is about regret, sorrow, and reflection on one’s position in life.
11. Pocung
The final tembang in the list of tembang macapat is pocung, which comes from the word pocong, referring to someone who has passed away and is wrapped in a burial shroud before being laid to rest. Pocung signifies that all living beings will eventually meet their end and pass into death. Although it signifies death, pocung has a humorous or light-hearted tone, often used to share advice through jokes and playful stories.
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