DIVINE COMEDY : Perjuangan Melawan Kasih Tak Sampai

DIVINE COMEDY : Perjuangan Melawan Kasih Tak Sampai

18 Januari 2015 pukul 10:29

Yose Rizal Triarto

Dalam literatur sastra klasik, dunia mencatat pengarang Italia Dante Alighieri sebagai sastrawan abad Pertengahan (Moyen-Age). Ia, diperkirakan lahir tahun 1265 di kota Florence, dari ayah bernama Alighiero serta ibunya bernama Belle Degli Abati. Tapi malangnya, ibunya meninggal dunia tatkala Dante muda belum genap berumur 10 tahun. Sedangkan ayahnya menikah lagi dengan Lapa di Chiarissimo, dan memiliki 2 adik tiri yakni: Tana dan Francesco.


Menginjak usia ke-12, Dante ditunangkan dengan gadis bernama Gemma di Manetto Donati. Pertunangan yang juga perjanjian nikah antar keluarga yang tidak bisa dilanggar, pada ketika itu, sangatlah lumrah. Namun, walaupun sudah ditunangkan, Dante sebenarnya sudah jatuh cinta terlebih dahulu dengan Beatrice Portinari ketika ia berumur 9 tahun. Sedangkan Beatrice sendiri meninggal dunia di usianya yang ke-24.


Kasih pun tak sampai. Peristiwa inilah yang melatar-belakangi Dante menjadi pengkhayal besar dan pemuja cinta sejati. Sebagai perempuan yang sangat cantik, Beatrice pun menjadi figur yang selalu muncul dalam puisi-puisinya khususnya Divine Comedy – sebuah puisi panjang yang dibuat dengan sangat hati-hati dengan tingkatan keseriusan dan kompleksitas sangat tinggi dan penuh makna simbolik di antara karya-karya sastra paling besar.


Divine Comedy, melukiskan perjalanan di alam akhirat. Dante sendiri tampak percaya betul adanya kehidupan sesudah mati, yang keadaannya ditentukan oleh kehidupan sekarang ini. Dan konon, kebesaran Dante ini banyak diinspirasikan oleh kekuatan ide dari sufisme filosofis, misalnya Ibn ‘Arabi. Bahkan, Titus Burckhardt dalam tulisannya Mirror of the intellect: Essays on Traditional Science & Sacred Art, menemukan jejak pemikirannya dalam filsafat mistik Islam dalam karya tersebut, serta melalui karya Divine Comedy inilah barangkali dialog transendental agama-agama bisa dimulai.


Bagian pokok dari Divine Comedy bukanlah jabaran-jabaran teologis dan filosofis yang dikemukakan oleh salah seorang tokohnya. Juga bukan pada bagian yang mengandung imajinasi tinggi dan sarat makna. Ada tiga hal yang diceritakan yaitu berkaitan dengan fenomena “neraka” (Inferno), “Api Penyucian” (Purgatorio), dan “Surga” (Paradiso).


Kebesaran Divine Comedy yang nyaris tanpa tandingan disebabkan karena semangat Dante yang melekat ke kedalaman batin. Bahkan pada masa Renaisan (Pencerahan) ketika itu, orang setidaknya masih berdebat apakah Dante sungguh-sungguh pernah melihat surga dan neraka.


Dikisahkan, suatu hari Dante berada di tengah hutan yang sangat gelap. Ia naik ke atas bukit, tapi bertemu dengan harimau. Di saat itu juga datang seekor singa yang meraung-raung dan seekor serigala yang kelaparan. Di tengah ketakutan itu, tiba-tiba ia melihat sosok manusia yang tinggi, Vergilius, seorang Romawi.


Vergilius berkata kepada Dante, jika ia mau keluar dari hutan itu, tak ada jalan lain kecuali melalui neraka. Mengetahui Dante ada “di dunia bawah,” Beatrice yang ada di surga menemui Vergilius dan memohon padanya supaya ia mau menolong kekasihnya dan memberi petunjuk pada jalan yang benar.


Vergilius memang penunjuk jalan yang cakap. Ia mengajak Dante ke tepi sungai yang penuh lumpur dan bau menyengat yang mengelilingi neraka itu. Di tepi sungai mereka berdua menemui Charon, seorang tukang perahu yang roman mukanya sangat menakutkan. Tugas tukang perahu itu adalah menyeberangkan roh-roh manusia yang baru meninggal, akibat perbuatannya di dunia, harus memasuki neraka.


Dalam fase “Inferno” (Neraka) ini, pencitraan Dante tentang neraka sangat dekat dengan “realitas” yang sesungguhnya, karena berasal dari substansi yang sama dengan jiwa manusia yang penuh nafsu. Dalam neraka itu tergambar tangis, dan keluh kesah, teriakan dan umpatan, dan ada berlapis-lapis neraka sesuai dengan tingkat kejahatan manusia. Tingkat atas, bawah, dan paling bawah.


Sebagai contoh adalah tingkatan paling atas. Walaupun tetap di neraka tapi ada suasana damai. Disini dihuni oleh mereka yang semasa hidupnya adalah orang-orang baik dan berjasa pada kemanusiaan, tapi mereka tidak mempercayai Tuhan: Homerus, Caesar, Augustus, bahkan Socrates, Plato, dan Aristoteles.


Setelah Dante dan Vergilius meninggalkan neraka, akhirnya mereka berdua meluncur ke bawah melalui tubuh setan yang bernama “Lucifer,” dan masuk ke dalam terowongan. Inilah jalan menuju “Api Penyucian” (Purgatory). Dari ujung terowongan itu Dante dan Vergilius mendaki “Gunung Penyucian.” Makin tinggi tempat yang mereka capai, semakin bersih, indah, dan damai suasananya.


Dalam fase “Api Penyucian” (Purgatory) ini, penggambaran paling indah adalah ketika Dante bertemu dengan Beatrice, kekasihnya di puncak “Gunung Penyucian” itu. Selanjutnya, Vergilius berpisah dan Dante ditemani sendiri oleh Beatrice ke hadapan singgasana Tuhan. Hakekat “Kasih Tak Sampai” adalah ketika Beatrice memperingatkan mengenai ketidak pantesan yang masih melekat pada keadaan Dante untuk menuju ke surga. “Mengapa kamu pikir dirimu pantas mendaki gunung ini? Tidak tahukah kau, orang-orang berbahagia disini? (Purgatory, XXX 74-5)


Fase ketiga “Paradiso” (Surga) adalah perjalanan Dante dan Beatrice menuju ke hadapan Singgasana Tuhan. Semakin banyak lapisan langit yang didaki Dante, semakin cantiklah Beatrice terlihat. Bersama kekasihnya itu, akhirnya Dante memasuki lapisan langit paling tinggi. Dalam pengalaman mistik paling dalam ini, Tuhan-pun memberi rahmat pada Dante – yang tak pernah diberikan pada siapapun, yakni ia “mengenal dan melihat” Tuhan dalam keadaan Tuhan yang sebenarnya. (dari berbagai sumber)


Opini oleh: Sukmono Rihawanto, Filsafat Kompasiana, 24 May 2010 

"Dengan humor, Anda bisa memperlunak beberapa tamparan terburuk dalam hidup Anda. Begitu Anda tertawa, seberapa pun menyakitkannya situasi Anda, Anda pasti bisa melaluinya."

Sumber: http://filsafat.kompasiana.com/2010/05/24/divine-comedy-perjuangan-melawan-kasih-tak-sampai-148401.html?ref=signin?ref=signin?ref=signin?ref=signin

*Untuk mengetahui lebih jelas tentang apa itu Divine Comedy (atau Komedi Ketuhanan dalam bahasa Indoensia) silahkan untuk membuka link http://en.wikipedia.org/wiki/Divine_Comedy (bahasa Inggris) dan atau/ http://id.wikipedia.org/wiki/Divina_Commedia (dalam bahasa Indonesia).

**Jika ingin memperoleh salinan onlinenya dalam bentuk PDF bisa dibuka di http://www.feedbooks.com/book/206/the-divine-comedy. Kemudian klik tulian PDF di sebelah kanan atas. Atau untuk lebih mudahnya langsung copy paste atau klik link berikut www.feedbooks.com/book/206.pdf nanti file PDF nya akan otomatis terdownload sendiri. Isi buku 425 halaman full dalam bahasa Inggris dan terbagi dalam 3 bagian/part: Part 1 - Inferno, Part 2 - Purgatoria, dan Part 3 - Paradiso.

Souce: http://www.feedbooks.com/book/206/the-divine-comedy
Source: http://en.wikipedia.org/wiki/Divine_Comedy#mediaviewer/File:Michelino_DanteAndHisPoem.jpg

DEFECTS IN LITERATURE 2014 INDONESIA (note flashback literary / Indonesia 2014) By Rg. Bagus Warsono

On January 3, 2014 HB Jassin Documentation Centre to announce the 33 most influential literary figures in Indonesia since 1900 until now. Job selecting 33 literary figures was done by Team 8, and more results published in book form by Popular Library Gramedia (KPG) with the title "33 Most Influential People in Indonesian Literature" announced by Aryany Isna Murti, implementing HB Jassin Documentation Center. The event was also the launch of the book.
Suddenly in a matter of hours the book was received strong protests from various activists of Indonesian literature. Because the book written by 'Team 8' was accused of not reflect the independence of the author and not the scientific literature. It was caused by the 33 leaders of the most influential literary said that there is a name that is foreign to the world of Indonesian literature that Denny JA.
At the launch event and book discussions in Jakarta January 3, the renderer is proud to say that the book "33 Most Influential People in Indonesian Literature" is the most comprehensive work on the history of modern Indonesian literature ever produced by Indonesian writers. A statement denying the true poet. This statement makes the various layers of the literary community outcry. How not to upset the literary community who feel harassed simply by their team of writers due to problems of 33 influential literary figures who tidfak acceptable.
The book "33 Most Influential People in Indonesian Literature" was published by Popular Library Gramedia (KPG) is none other than Gramedia Group, the publishing giant in Indonesia who have a business of books from upstream to downstream. This means that if indeed this book does not fit the reality that has poisoned the people of Indonesia in the way the knowledge of Indonesian literature.
As a poet of my own area (writer), wondered why HB Jassin Literary Documentation Center was involved. Something strange that literary institutions directly receive and act gave the feasibility of a book without previous books reviewed or noted at least once as a book in the library of the institution.
From these two things alone can be seen how the book was made. No wonder if the book for months received criticism from various walks of life and academic literature.
Like the wind alone, but the entire national media containing various rejection of many people to the book "33 Most Influential People in Indonesian Literature" that, even protested, did not also change the discourse that had already published. Even the withdrawal of the book from circulation was tgak digubrisnya. There seems to be something the attitude of the various figures to give an opportunity to the public to give his assessment of the book.
As reported, the name Denny JA entered as one of the 33 most influential figures of Indonesian literature. Polemic sticking because the background Denny better known as a political consultant. But of course we think is legitimate whatever literary profession can work, but it can not be denied if there is a 'sponsored links' and plus-plus book launch coincides with the birthday of Denny JA.
The author alone is actually not at all concerned about the 33 figures named whatever you call it, but as well the Indonesian literary man sees injustice present in 33 names when there are one or several names missed. call it a senior Indonesian literary figures that undoubtedly works well and is very influential writings and his actions that Gunawan Muhammad. Although Gunawan Muhammad himself did not mind not listed by name in the book that even in a statement in the media he humbled himself by saying he did not deserve to go to 33 characters, but there remains a mistrust masuyarakat looking for that book.
Jamal D Rahman 8 team leader who wrote the book it says that if the founders of the Indonesian Survey Circle (LSI) was elected as the 33 most influential literary figures Indonesia because she gave birth to a new genre in the Indonesian poem called 'poem-essay'. This essay poetry genre fishing extensive debate among Indonesian writers. Various debates it has also recorded. Jamal also argued that regardless of the pros and cons of aesthetic achievement of poetic essays, essays and poetry influence Denny JA initiators in the dynamics of the latest literature could not ignore anyone. A statement that should be tested documentation of the history of Indonesian literature whether Denny JA is a pioneer poetry -esai? One of these problems is the writer buffer from Yogyakarta, Situmorang which explains, this kind of poetry is very popular in the 18th century English literature, especially as written by the master of the genre of Alexander Pope.
Poetry anthology of essays 'In the Name of Love' by Denny JA that he has influenced Indonesian literature. But instead they found themselves who then posted the debate, making the race, and sponsored the publication of the poem-essay that supports recognition of Denny JA. There is even a Denny JA referred to as the 'Father of Poetry-essay Indonesia.'
Now samampailah us at the end of 2014, as long polemic has ended. Indonesian literary world changes like growing Indonesian. This incident is a challenge against the perpetrators of literature in the area. The role of the literary world capitalist world has penetrated the freedom to easily shackled.
Finally, we did not do anything much, just kepa is the public all future issues of Indonesian literature has his fate.
Talk freedom of course we also have to give a chance to anyone to freely work.
Very big mistake if we prohibit a person's creativity. Such as those expressed by Sapardi Djojo Damono, "The work of art was common polemical, let alone all the way, the okay to disagree. That should not be that others should say the same. "
Sapardi true, because the artwork it would be great if much discussed. That it should not impose on others is a must accept or reject the book. Clearly we have a 2014 literary defects will be memories of Indonesian literature.

Indramayu, 30-12-2014
Rg Bagus Warsono, poets in the literary studio net Meronte Indramayu