SULUK GATOLOCO (1)

SULUK GATOLOCO (1)


Apakah benar Suluk Gatoloco berisi tentang hinaan terhadap Islam, apa benar Suluk ini berisi tentang seputaran sex yang vulgar?? Silakan dibaca sendiri. Huahaha!!


SULUK GATOLOCO


I. Asmarandana.

1.
The tale to be related here
Concerns a kingdom celebrated
Both far and wide, called Jajar, and
Its mighty sovereign, in war
Valiant, invincible.
His royal appellation was
Mahraja Suksma Wisesa.

II. Sinom.

1.
Great was the King's authority,
Submissive were the outer lands.
The royal patihl numbered two,
To look at like the King himself,
In inner form but one:
The elder was Nur Muhammad,
The patih next below
Was titled Jayarasa, while
The name of the pengulu--Secapaningal;

2.
The jeksa was Jayamiyarsa;
The kliwon of the King was called
Kiai Secadimenggala;
The gandek was Secaangling,
The mantri myriad,
The soldiery uncountable.
Well-populated, rich,
Fertile and fortunate the realm,
Extending far and wide beneath Mount Sinai.

3.
Now let us speak of the Great King
Whose heart was greatly troubled, for
Of royal sons he had but one,
Yet shaped unlike a normal man:
His body shrivelled, shrunk,
And scaly, dry his wrinkled skin.
Without a nose at all,
Or eyes, or ears; his pleasure but
To sleep and sleep, day in, day out, continuously;

4. Yet once aroused from his deep sleep
Unruly, not to be appeased.
Deeply ashamed was the
Great King. Swiftly he sent his son away
To sit and meditate
Beneath the Sungsang banyan-tree.
One servant did he grant,
Ki Dermagandul was his name,
Bidden to share the meditation of the prince.

5.
Ugly his body, like a sack,
His slumber deep beyond compare,
When sleeping he was like a corpse.
He too had neither eyes nor ears—
Merely a pair of lips—
Nor thews, nor bones.
From childhood on Ki Dermagandul shared
The royal prince's meditation,
Suspended bat-like in the Sungsang banyan-tree.

6.
When sixteen years had come and gone,
The father in his heart recalled
His one son, whom he had commanded
To meditate while still a child.
The prince's head he now
Clipped short and ornamented, but
His looks were not enhanced;
He was more loathsome than before.
The sight made men put shuddering hands before their eyes.

7.
Sent to resume his vigil in
The former place, he bat-like hung
Within the Sungsang banyan-tree
And meditated day and night.
Ki Dermaganlul was
Not left behind apart from him.
How long is not described,
But when the twentieth year had come
His meditation won the favor of The One;

8.
He gained the wahyu and the skill
To best his fellow-man in words.
Unschooled in rhetoric, he knew
The varied arts of argument.
Not studying to write
He knew all literary arts.
Not studying to count,
He calculated without fault.
To end his meditation then he asked for leave,

9.
Desiring to roam far and free
And follow all his heart's desires.
Slowly his royal father said:
"Herewith I grant you leave, my son.
But now take every care,
For you will meet a foe whose power
Is great beyond compare.
Know Endang Perjiwati is Her name.
She meditates within the Terusan Cave.

10.
"I here bestow on you a title
New--put off your former name—
Si Gatoloco seems to fit.
And now, my son, forthwith depart!"
The prince requested leave To go.
He kissed his father's foot,
Departing for the place
Of meditation; close behind
Came Dermagandul, following his master's steps.

11.
And now he set forth on his way,
Obeying the longings of his heart,
Pleasures of every kind his joy,
His actions wild and riotous,
Absorbed in opium, drink,
And gambling, quick to anger if
Disturbed. Ki Dermangandul was
Afflicted sorely by it all.
So day by day the prince continued wandering on.

12.
His one wish was to hurry on,
To come more quickly there, just as
His father had commanded him,
To where the goddess meditated,
Called Perjiwati. Racked
With ceaseless love-pain day and night,
His thoughts on nothing else,
Only of her, the promised one.
Of guru and their santri let us now relate.

III. Mijil.

1.
In mijil meter let us now describe
The guru of a pondok.
Ki Ngabdul Jabar was the name of one,
Ki Ngabdul Manab was another's name,
The third Amat Ngarib,
Their pupils numerous.

2.
Each guru had a hundred students or
Yet more, young santri all.
They taught Quranic recitation and
The kitab Sitin, Pekih, Mukarar,
Isbandi and Usul,
And Tahjwit and Nahwu.

3.
Their fame was celebrated everywhere.
Distinguished in debate,
There was no guru who could best them.
All The santri stood in deepest awe of them,
In ngelmu argument
Ever-victorious.

4.
Now at this time were the kiyayi three
Eager to take the field,
Battling with words about the ngelmu lore,
Debating other guru, hither and yon.
That afternoon they fixed
To leave the following day.

5.
Thus the next morning rose these santri three
And, after Subuh prayer,
Put on their turbans, skull-caps, flowing robes—
Turbans of fine white cotton, skull-caps made
Of rattan, and their robes
Three layers of jubah white.

6.
Two pairs of clean white trousers each man wore,
Both long and wide in cut,
Pol1ng their sashes, white their handkerchiefs,
Breastplates of brass one finger thick, while tucked
In at their waists were daggers
Whose hafts were made of horn.

7.
The swasa rings were etched with flower-motifs,
The sheaths were overlaid With blossom-patterned silver decoration,
And from these sheaths there dangled prayer-beads.
Each guru held a staff Tipped with a tin point.

8.
Two followers escorted each kiyai,
Carrying in their arms
Four kitab each, and thus the library
Was four-and-twenty volumes all in all.
And now with all prepared,
They set off on their way.

9.
They left at six o'clock, the sun on high,
Their passage leisurely.
Each one was wearing sandals made of wood,
Which sounded kateklik as they trudged along
The road. By ten o'clock
They had come far indeed.

10.
Because it was so hot, they paused to rest
Beneath a banyan's shade.
The three kiyai spread their handkerchiefs
And laid them o'er the banyan's knotty roots
To make a place to sit
With knees drawn tightly up.

11.
Their staves they planted in the ground.
Their followers sat down too
In front of them, all seated in a row.
Fanned by a steady, cooling breeze they prayed
With gentle mutterings,
Counting their prayer-beads.

12.
The six companions joined them in their prayers
Muttering the zikir,
Shaking their heads in rhythmic unison,
Holding the kitab volumes in their laps.
And thereupon they saw
A man approaching them,

13.
Stunted and small, hasting with busy steps
When seen afar; but when
He came near by and could be viewed from close,
Wretched and wasted did the stranger seem,
Unlike a normal man,
More like a stalking crow.

IV.
Dandanggula.
1.
Stunted and squat was he, with crinkly hair;
His pock-marked face was round; his squinting eyes
Cast sidelong glances here and there,
His eyebrows one straight line;
His nose was flat, his mouth protruded,
His teeth uneven, white,
Lips thick and blue;
His upturned chin peaked to a jutting point,
His ears misshapen, and his cheek-flesh dangling jowls,
His neck short and thickset.

2.
On shoulders hunched a hump of rice-pot size,
His arms and hands misshapen and askew,
One finger pointing sharply up,
Breasts hanging grossly down,
His belly bulging, rump protruding,
Knees knocking as he walked,
Feet pigeon-toed.
His skin was scaly-dry and dirty-white,
And when he breathed, his breath came out in heaving gasps;
He slavered constantly.

3.
He wore a blue-black headcloth tattered-torn,
His coat and shirt were full of gaping holes.
Only his pockets were intact.
His belt, like women's sashes,
Was off-white cotton all in rags;
His lurik pants had more
Than twenty holes.
The pockets of his jacket were stuffed tight
With corn-leaf wrappers, nor was good tobacco wanting,
Together with a flint.

4.
His opium-pipe was polished, flecked bamboo
Gleaming a reddish-yellow here and there;
It had three sections, and the rings
Above, betwixt, below,
Were fashioned all of tin alloy;
The pipe-top black with age,
The neck-ring broken,
All over gleaming greasily,
Since it was blackened every day by smoking lamps;
Also a cleaning-knife.

5.
His pouch contained a mere three klelet-balls.
He sat down close beside the santri three,
Wheezing and puffing as he breathed,
His cheeks puffed hugely out.
He smelled of something stale, repulsive;
It wafted on to where
The santri sat.
The stranger rummaged in his pocket,
Drew out his pouch, lit up, and stuck into his mouth
A corn-straw cigarette

6.
One finger thick.
The coiling smoke spread out
To where the three renowned santri sat.
The smell of burning straw was strong.
When the three guru sniffed it
They covered up averted faces,
Spitting and sputtering,
One of them coughing.
The six companions at the front
Retreated hurriedly to where their teachers were
And with bowed heads sat down.

7.
Now the three guru scanned attentively
The features of the stranger just arrived—
Ashy and sallow was his face—
And thus did they begin:
"Astagfirullah!
Begging God's Forgiveness!
Heaven preserve Us from the Devil's Accursed work!
What kind of man Is this? In all our livelong lives upon this earth
Never have we set eyes

8.
"Upon a human being the like of this!"
They turned to their companions, muttering:
"Young friends! Just take a look at this!
What an ignoble creature!
Utterly ignorant of the Prophets!
In this world clearly doomed
To suffer torment—
No less so in the world hereafter,
In fact seven times more dire than in this world!
So now we say to you

9.
"Earnestly learn Quranic recitation
Aiming to know the sarak of God's Prophet.
Safety in this world and the next
Comes only to the faithful
Obeyers of the Prophet's law.
This creature's doubly damned
In this life and The next."
All the companions then Murmured amens, while
Amat Ngarib spoke these words:
"This creature, I suspect,

10.
"Is really no true human being at all.
Most likely it's a wdw6, graveyard-born,
Gendruwa, or a memedi,
Or an ilu-ilu!"
Then Ngabdul Jabar took his turn:
"A goblin of some sort!
Some kind of ghost!
Or possibly a gibbon-ape,
Or an orangutan, dwelling in jungle depths!"
Ki Ngabdul Manap said:

11.
"All your interpretations are amiss.
It's of the race of jungle-stalking ogres
Called Memedi Tongtongsot!"
As He listened to the words
The guru santri spoke, the stranger's Heart grew bitter, but
He showed no sign.
Swiftly his bundle he untied,
Took out a large container-box of opium-dross
And downed it at one gulp.

12.
At once the intoxicating power spread
Right through his body, through both skin and flesh,
Flowing through every muscle to
The marrow of his bones.
Therewith his strength was all restored.
His eyes flashed glittering fire,
His face turned blue.
The santri scanned with watchful eyes
The manner of this stranger who had just arrived,
Noting his altered mien.

13.
Ki Ngabdul Jabar turned to Mat Ngarib:
"Amat Ngarib, pray ask this creature what
It is that it is eating there?
And what it calls itself?
Where its true dwelling-place is found?
What is its occupation?
From day to day
Whether it ever takes a bath?
Its skin's so scaly, scrofulous, and dry.
I think the creature has

14.
"No knowledge of the sarak or sirik,
What's najis, makruh, batal, or haram.
It simply serves its appetites!
No matter whether flesh
Of dog, or jungle boar, or swine
It wolfs down everything
Without disgust,
Completely unafraid of sin.
" Ki Amat Ngarib then drew near and gently spoke:
"O Stranger, would you please

15.
"Inform us what your true name really is,
And where your usual place of habitation?"
Softly the stranger answered him:
"My name is Gatoloco.
I am the Perfect Man, my place
The center of the universe.
" With peals of laughter
The santri three received these words,
Cupping their mouths, and rubbing thighs in ecstasy. T
hen Gatoloco said:

16.
"Why is it that you're laughing in this way?"
To him the santri three responded thus:
"We're laughing at that name of yours
Because it's very odd.
It is no common human name."
So Gatoloco said:
"Come, do not laugh!
My name's the highest name of all.
Interpreted, the sense of gato is 'prick-head'
And loco 'something rubbed.'

17.
"This is the reason all my kith and kin
To their own liking call me by this name
And I respond to them as such.
In truth my names are three:
Kyai Gatelkinisik's the first,
The third Gatelpanglus.
But the best-known
In all the neighboring villages
Is Gatoloco."
When the santri three heard this,
They roared with mocking laughter,

18.
Cupping their mouths, and clutching at their hearts.
The tears flowed down their visages in streams,
Their laughter uncontrollable.
The six companions wet
Their pants.
Ki Ngamat Ngarib said:
"The name you bear's haram.
It is laid down In all the kitab that I have
That those who die haram must go to Hell, whereas
The halal soar to heaven.

19.
"Your name's one fatal consequence is that
You're what the kitab call makruh, najis!"
Then Gatoloco softly said: "Your sarak are quite wrong.
He who can stroke and rub his prick Is truly honorable.
And such a one Deserves at least to be demang,
Kepala, mantri destrik, patih or bupati,
No others capable.

20.
"As I myself am no priyayi, and
I merely bear the name
"Most Glorious Prick,"
So later my descendants will
Become priyayi proud."
Said Ngabdul Jabar angrily:
"You look just like a civet Cat, yet dare
To claim the title of True Man! "
Giggling, Ki Gatoloco answered him this way:
"My words are not amiss.

21.
"I claim indeed the title of True Man!
For ala is the meaning of lanang.
And if I call my prick sejati
The reason is the word
Means sedya-mati, life-for-death."
The santri three replied:
"Your mug is like
A spook's, untouched by water all Its life."
Ki Gatoloco laughed aloud and said:
"It's hard for me to bathe.

22.
"Suppose I were to bathe myself in water?
My body's filled with water all the time!
Suppose I bathed in roaring flames?
My body's filled with fire!
Suppose I scraped myself with earth?
The earth's my origin!
Were I to bathe In whirlwinds, it's from me they come!
Oh tell me then with what my body should be bathed?"
The santri three replied:

23.
"Take the True Water, wash yourself with it.
Therewith your body will be purified."
Ki Gatoloco gently said:
"The three of you are wrong.
Were you to purify yourselves Immersed nine months in water,
Still you'd fail To reach true knowledge.
As for me, In the pure water of the inner
Will I bathe,
Unmingled in the heart

24.
"With anything contaminating, deep
Within; such only is for me the real,
True bathing of the self."
Replied The santri three at once:
"Your face is like a mangy dog's!
Who ever would believe
Your line of thought Is straight.
We clearly see that you
Know neither batal, haram, makruh nor najis;
For you all is halal.

25.
"Though it be flesh of dog, wild boar, or pig,
You eat whatever strikes your fancy, and
You have no fear of sin at all."
Ki Gatoloco said:
"That'is quite true, you are not wrong In what you have asserted.
Though it be flesh
Of dog, I think first of its source;
And if the dog in origin is good, and not
One that's been stolen, or

26.
"If I have bred him up from puppyhood,
Who then can charge me or complain?
His flesh Is far more halal than a lamb's;
In cases where the lamb
Has been obtained by theft, the meat
Is more haram than dog. And as for pork,
I look to see its provenance.
And if I've raised that pig from piglethood, its flesh
Is more halal than lamb.

27.
"And if it is a goat, but yet obtained
By theft, it is more haram than a pig.
Thus, though I eat a wild boar's flesh,
If but its source be good—
Say that I hunted it myself—
Not stolen, then it is
More than halal.
As for the flesh of carabao,
If stolen, it's more haram than a suckling pig!"
The santri shouted back:

8.
"Your reasoning's exceedingly perverse!
No wonder that your life on earth's accursed,
Always in wretched poverty,
No rice, hulled or unhulled,
Your clothes not those of normal men,
Each garment worn-out rags; And all your days
Denied the pleasures of good food,
Enjoying neither 'salty,' 'oily-rich' or 'hot,'
Homeless and miserable."

29.
Ki Gatoloco answered them and said:
"You who are so endowed with food and clothes,
How many chests of rags do you
Possess, how many pots
For preservation of your shit?"
At this the santri three
Laughed loud and said:
"Our worn-out clothing mixes with
The dust, and when our shit drops to the ground below
It mingles with the earth."

30.
Angrily Gatoloco said to them:
"If so, then you're just like the common herd,
Deserving of no special name.
Unlike myself, for all
That lives upon this earth, beneath
The canopy of heaven—
All, all is mine.
Whatever glitters bright and new

I offer to my loyal friends, reserving for
Myself only the bad.

31.
"I am content with what I here possess.
And as for every sort of tasty food,
No matter what the flavor--salt,
Hot, oily-rich, or sweet—
I give it to my friends to eat.
The Living Being's name Alone I know;
Day in, day out, I write this name
Using in full the one-and-twenty characters,
Storing it in my heart.

32.
"And as for what I eat from day to day,
I pick out everything that is most hot
And what is bitterest alone.
For thus each turd I drop
Becomes another mountain high.
And that is why their peaks
All belch forth smoke.
The charred remains are what I eat-
What has become encrusted stone and rock--that is,
The klelet I consume.

33.
"In truth, until I drop my burning turds,
These mountain peaks have no reality;
They'd disappear immediately
If I should once refrain
From dropping turds.
Check for yourselves
My truthfulness from what
My anus spouts!"
When the three santri heard these words
In utter rage they said:
"Your face is like a cat's,
Homeless, all skin and bones."

34.
Ki Gatoloco slowly answered them:
"The reason why I am so thin and worn
Is that I would obey the Will
Of Allah's Messenger.
Each day I follow but
His Will alone,
Proceeding to the opium-den
To purchase there
Both klelet and pure opium;

And then I eat or burn it all; this knowledge deep
To me from Allah comes.

35.
"If I do not obey His Will in this,
His wrath at my neglect is very great;
My torment terrible, of sleep
Deprived by night, as though
My body's torn out of its frame."
Replied the santri:
"This Is your idea—
The Prophet in an opium-den!
The truth is that the Prophet honored by the world
In Mecca much be sought! "

36.
Angrily Gatoloco answered them:
"The Meccan Messenger you glorify
Has no existence, for he died
A thousand years ago.
His home was in the
Land of Araby,
Full seven months away
And sea-concealed.
All that remains of him's a grave.
Each day you make your upside-down sembah--don't say
You hope to reach him thus?

37.
"That's why your sembah bring no benefit.
To know your own true self, you must sembah
To your own Messenger—I mean
Your inward Life. Sembah
To Messengers outside your Self,
With all the ritual words,
Are waste of breath.
You call on Allah uselessly,
Shouting against each other so contentiously
That Allah gets no sleep!

38.
"The Prophet died one thousand years ago:
So, if you bellow from your windows till
Your necks snap with the strain, he'll still
Hear nothing that you say,
And you'll have killed yourselves in vain."
To which the santri said:
"You're civet-faced,
You wretch!
An unbeliever too!
Besides the whole world speaks against what you have said."

39.
"The reason why I'm sore afflicted is
That in me there is something dark concealed.
Always, from childhood up till now,
My heart has been concerned
Lest I be punished by
The Owner.
This burden to escape,
Please teach me now
To justify all that I've done,
And thus avoid the penalty the state lays down."
The santri, hearing this,

40.
Then said:
"Well now!
It's clear you are a thief!
It's not appropriate for you to talk
With us.
You're just a hypocrite,
A sinner in God's eyes.
Were we to teach the rules of how
Responsibility Must be assumed
By evil-doers, we would share
Your sins, e'en though we truly were instructing you
In Islam's holy rules.

41.
"Yet, by informing you of thieving's rules,
We'd end up sharing in your punishment."
Ki Gatoloco softly spoke:
"If you don't wish to tell
How thieves must answer to the Judge,
This riddle at the least Please solve for me!"
To this the santri three replied:
"Just tell it us, and straightway we'll unravel it,
We teachers of young men."

(to be continued)



Source:
Anderson, B. 1981, 'The Suluk Gaṭoloco: Part One', Indonesia, vol. 32, Oct., pp. 109-150.