| Herman Ardiyanto: Ismailiyyah dalam Beng Kauw |
|
|
Herman Ardiyanto: Ismailiyyah dalam Beng KauwBeberapa saat setelah boe kie bermimpi menikah dengan tio beng, tjie djiak, in lee yang sudah berubah tjantik, serta siauw tjiauw ketika terombang-ambing di laut lepas, in lee mengigau dan menyanyikan beberapa rubai.  Omar Khayyam "pada achirnja badan manusia tak bisa lari dari hari itu hari ini ada kesenangan nikmatilah kesenangan itu siang dan malam seratus tahun jang berusia tudjuhpuluh sudah djarang ada sang waktu mengalir bagaikan air gelombang demi gelombang" lalu sebuah lagu parsi yang diajarkan Han hoedjin (Taykis) : "datang, bagaikan mengalirnja air pergi laksana siliran angin entah dari mana datangnja entah dimana tudjuannja" ketika ditanya Tio Beng, Tjia Soen mendjawab : "Beng-kauw berasal dari Persia dan meskipun bukan lagu Beng-kauw, lagu itu mempunjai hubungan rapat dengan Beng-kauw," djawabnja, "lagu itu telah digubah pada dua abad lebih jang lampau oleh seorang penjair persia jang paling terkemuka, jaitu Omar Khayyam. sepandjang tjerita, lagu itu dapat dinjanjikan hampir oleh setiap orang Persia. dahulu, waktu aku mendengar njanjian Han Hoedjin, aku pernah menanjakan asal-usulnja dan han hoedjin telah memberi keterangan djelas kepadaku. tjeritanja adalah begini: alkissah, pada djaman itu di Persia terdapat seorang guru besar, imam Mowaffak. ia mempunjai tiga orang murid terkemuka, jaitu Omar Khayyam, Nizam ul Mulk, dan Hasan ben Sabbah. omar khayyam mengutamakan ilmu sastera, nizam terutama mempeladjari ilmu politik, sedang hassan unggul dalam ilmu silat. mereka bertiga bersahabat erat dan belakangan, mereka bersumpah untuk sama-sama senang dan sama-sama susah. "sesudah mereka keluar dari rumah perguruan, nizamlah jang paling beruntung dan ia mendjadi vizier, atau menteri pertama, dari shah persia. waktu kedua sahabat karibnja datang kepadanja, nizam merasa girang dan memohon supaja radja persia memberi pangkat kepada mereka itu. hasan diberi pangkat dan menerimanja, tapi omar menolak. ia hanja minta tundjangan uang, supaja ia bisa mempelajari ilmu bintang, menjusun kalender dan menulis sadjak-sadjak, tanpa harus memikiri soal penghidupannja. dengan rasa menjesal, nizam meluluskan permintaan sahabat itu. tapi hasan seorang jang berangan-angan besar dan tidak bisa terus menerus berada dibawah kekuasaan orang lain. ia memberontak dan setelah pemberontakannja ditindas, ia menjembunjikan diri disebuah gunung¹. ia mengumpulkan orang-orang jang tidak keruan dan melakukan perbuatan-perbuatan terkutuk, seperti membunuh dan sebagainja. ia mendjadi kepala dari sebuah gerombolan jang namanja menggentarkan dunia dan diantara para pedjoang salib, ia terkenal sebagai "si orang tua dari pegunungan". di daerah barat, banjak sekali manusia jang binasa didalam tangan hasan dan pengikut-pengikutnja². "menurut keterangan han hoedjin, diudjung daerah barat terdapat sebuah negeri, jaitu negeri inggeris. radja inggeris, edward, dimusuhi oleh "si orang tua dari pegunungan" jang belakangan mengirim orang untuk membunuh radja tersebut. pengawal-pengawal radja ridak berhasil memukul mundur orang-orangnja hasan dan radja dilukai dengan golok beratjun. sjukur tanpa memperdulikan keselamatan diri sendiri, permaisuri memberi pertolongan dengan mengisap luka sang suami dan menjedot keluar ratjun itu. dengan demikian, radja terluput dari kebinasaan. "hasan benar-benar djahat. belakangan, ia bahkan memerintahkan orang untuk membunuh nizam ul mulk, sahabat karib jang pernah memberi banjak bantuan kepadanja. pada waktu mau melepaskan napasnjajang penghabisan, nizam telah mengutjapkan dua baris sadjak jang tadi diutjapkanoleh in kouwnio, gubahan omar khayyam. "achirnja han hoedjin memberitahukan, bahwa banja pengikut beng-kauw di persia mempeladjari ilmu silat "si orang tua dari pegunungan". ilmu silat dari sam-soe sangat aneh. sangat mungkin, ilmu silat mereka didapat dari tjabang itu." "loo ya tjoe" kata tio beng, "sifat han hoedjin menjerupai sifat 'si orang tua dari pegunungan' kau mentjintai dia, tapi dia mentjelakai kau." tjia soen menghela nafas. "dalam dunia ini, mebalas kebaikan dengan kedjahatan adalah kedjadian lumrah," katanja dengan suara berduka. " kau tak usah merasa heran." ¹ pada tahun 1090, hasan merampas benteng alamut, di propinsi rudbar, didaerah pegunungan selatan laut kaspia ² di benua eropa, hasan dan pengikutnja dinamakan "assassin". mungkin sekali perkataan "assassin" muntjul dari perkataan "hashish" sematjam tumbuh-tumbuhan jang daunnja memabukkan, seperti madat, dan jang digunakan oleh manusia-manusia itu sebelum mereka melakukan perbuatan-perbuatan terkutuk. sedikit tentang beng kauw [b] beng kauw atau agama terang jalah manichaeism atau agama dari mani. mani (terlahir dalam tahun 216) adalah puteranja seorang bangsawan, penduduk ecbatana. ia dididik baik oleh ajahnja dan dipelihara dalam lingkungan sekte mandaeans. ketika ia dilahirkan, terdapat dua agama besar jang saling bertentangan, agama kristen dan mithraism. mani mempeladjari kedua-duanja dan iapun mempeladjari magism dari persia sendiri (sekarang iran). agama manicheism memiliki bagian-bagian dari agama-agama tersebut... dst djilid 7 hal 457 ... bahwa beng kauw sering dinamakan orang sebagai "agama iblis" (mo kauw), bukan sama sekali tidak beralasan, sedang ilmu silat [b]seng-hwee-leng adalah gubahan "si orang tua dari pegunungan," "si radja iblis" jang bisa membunuh manusia tanpa berkesip... ulasan tentang beng kauw "Jin Yong's Ming Cult: A Historical Verification" pernah dikirim oleh krikil, bisa ditemukan http://groups.yahoo.com/group/arsiptjersil2003/message/1347 (bisa dibaca di ujung surat ini). selain itu, beberapa posting berikut juga berkaitan * aris http://groupsyahoo.com/group/tjersil/message/2317 JY sendiri membuat24 catatan kaki dalam tulisan mengenai Jengis Khan ini dan menggunakan 11 referensi termasuk 5 referensi asing. Satunya catatan perjalanan Marco Polo dan satunya buku Russia mengenai Jengis Khan sudah diterjemahkan ke dalam bahasa Tionghoa sedangkan 3 lainnya dalam bahasa Inggris. Di salah satu catatan kaki, JY bicara tentang Shan Zhong Lao Ren (atau Orang tua dalam gunung) dan para pembunuh yang dikenal dengan nama Haschachihn dalam bahasa Tuli (entah ini bahasa apa lagi?) dari salah satu sekte "sesat" (menurut JY). Konon, kata Assassin dalam bahasa Inggris itu asalnya dari Haschachihn dalam bahasa Tuli dan anak buah SZLR dari Persia ini. * herman http://groupsyahoo.com/group/tjersil/message/2320 assassin ini salahsatu ordo sufi. artinya fundamentalis, bukan pembunuh. pendirinya memang "orang tua dari pegunungan". saya pernah baca ini dalam kumpulan tulisan nurcholis madjid hasil diskusi di yayasan paramadina. * azis http://groupsyahoo.com/group/tjersil/message/2326 Setuju dengan suhuaris. assassin sering diasosiasikan berasal dari kata "hashish" yaitu bahasa Afghanistan dan sekitarnya untuk opium. Biasanya para pembunuh bayaran mengkonsumsi hashish sebelum memulai kerjanya, dan dari sanalah kata assassin bermula. mengenai "orang tua dari gunung", bukankah dalam footnote di To Liong To disebutkan mengenai istilah ini, yang dinisbahkan ke Omar Shariff dari Persia (sebagai penemu pelengkap jurus Kian Kun Tay Lo I)? * stefanus tombeng http://groupsyahoo.com/group/tjersil/message/2400 Assassins, secret society of Muslims that existed during the Crusades. Founded in Iran in the 1090sby a Fatimid missionary, Hasan-I Sabbah, the order was purportedly composed of users of the drug hashish. The Assassins originated in the Ismaili branchof the Shia sect of Islam. They had a hierarchical system of power, headed by the Shaykh-al-Jabal, who was known to the Crusaders as the "Old Man of the Mountains." This leader was aided by two groups of subordinates, and below them were members of the society who obeyed the commands of their chief, even unto death. From their base in the city of Qazvin in Iran, the Assassins originally spread their influence throughout the Islamic world by establishing a chain of hill forts in northern Iran and by pursuing a policy of secret assassination against their enemies. Toward the close of the 11th century, the Assassins also gained a foothold in northwestern Syria, where they are said to have terrorized the invading Crusaders in a campaign of systematic murder. In 1256, however, the Persian strongholds of the order were destroyed by the Mongols under Hulagu, founder of the il-Khanid dynasty in Persia. Sixteen years later the Assassins in Syria were wiped out by Baybars I, ruler of the Islamic Mamluks. Bagaimana menghubungkan cerita To Liong To dengan Lempeng Tanda Bengkau yang berisi jurus jurus Bengkau dari Persia/Iran (?) Sedangkan Mani sendiri tidak mengajarkan Islam. Yeah mungkin inilah cerita yang dibuat berdasarkan sejarah yang copy and paste (?). 1. tentang hubungan nizam al mulk, omar, dan hasan dalam catatan akhir buku omar khayyam, harold lamb menulis : "there isno evidence that omar had any intercourse with hassan or the assassin propagandists. but the legend of the three schoolfellows - which makes out,long after they were all dead, that nizam al mulk, omar and hassan went to school and formed a compact that they would aid each other thereafter - pictures him as intimate with hassan. omar and hassan were two of the leading spirits of persia in their generation; they appeared on the scene at the same time, and they died within a year of each other; hassan is almost ubiquitous in his travelling about, and it was his custom to invite distinguished men to alamut. so there is a strong probability that omar may have been one of the guests of alamut. adapun nizam al mulk, terlalu tua buat menjadi teman sekolah omardan hasan. lagian dia jadi perdana menteri sultan alparslan dari bani saljuq yang mati dibunuh kaum ismailiyyah. 2. orang tua dari pegunungan. http://homepage.ntlworld.com/anthony.campbell1/assassins/ : Count Henry of Champagne visited the Assassins in 1194, and is supposed to have witnessed a remarkable display of loyalty on behalf of the followers of the "Old Man of the Mountain". (This is another misconception: "Old Man" is a literal translation of the Persian word "pir", which here means "sheikh" or "master".) sheikh al jabal = hasal al sabah (sabah kemungkinan berarti tujuh, karena dia penganut syiah imam tujuh / ismailiyah, sama seperti omar khayyam. khayyam = tukang tenda, nama bapaknya ibrahim), bukan omar shariff (bintang film ?) 3. nama assassin. saya salah, hasan al sabah tidak pernah mendirikan assassin. dia cuma ketua cabang ismailiyyah di parsi (pusatnya di kairo). From all this modern scholarship has emerged a picture of the Assassins which, if it lacks some of the lurid qualities of the legend, has at least the merit of credibility. Moreover, the truth turns out to be more enthralling than the fiction. No longer can we believe in the Old Man of the Mountain hatching his evil plots and sending forth his murderous emissaries drugged with hashish. Such a state of mind hardly seems compatible with the legendary accomplishments of the assassins -- their superlative cunning, patience, knowledge of languages, and so forth -- and in any case our modern experience of terrorism does not suggest that its perpetrators require any narcotic stronger than fanaticism itself. Besides, if the claims of modern users of hashish are to be believed, the effects of the drug tend more towards pacificism than murderousness. But there is no real evidence that the Assassins used hashish at all, at least for this purpose. (It is possible that they used it as a psychedelic agent for religious reasons, but that is another matter.) The term "hashishin", from which our word Assassin very probably derives, was not used by members of the sect themselves but was a nickname applied by their enemies; even so, it was notin common use. The usual names for the Assassins were "esotericists" (batinis), Ismailis, or Nizaris. 4. mengingat beberapa fakta di atas, juga perjalanan lenghou tiong ke markas tiau yang sin kauw (mo kauw juga) ke atas tebing yang mirip dengan alamut, serta kian koen tay lo ie yang sepuluh tingkat, maka dengan ini dinyatakan bahwa dalam gado2 beng kauw adonan chin yung, selain terasa manis gula mani dan gurih kacang goreng zoroaster, lidahku juga merasakan pedas cabe ismailiyah Smile 5. omar ini edun. punya observatorium, ngarang rubaiyyat (1004 bait !, kabarnya), ngomentarin euclides, bikin buku aljabar (pemecahan persamaan pangkat tiga seperti yang diceritakan harold lamb bisa dilihat di http://jwilson.coe.uga.edu/emt669/Student.Folders/Jones.June/omar/omarpaper.html). bing, sepertinya liang ie shen tidak menyiksa jagoannya, kalau mau belajar banyak ya jadinya susah kawin. kayak omar, kayak jagoan liang ie shen, kayak ahli liang ie shen... he he he herman [b]Jin Yong's Ming Cult: A Historical Verification *Written by Laviathan The Ming Cult is a long-forgotten religion which had ceased to exist for centuries. In the past, it only drew the attention of a small number of scholars like archaeologists and historians. In the 1970's, wuxia novelist Louis Cha (Jin Yong) used this sect as a topic in his novel "Heaven Sword and Dragon Saber". Since then, the once obscure Ming Cult has become the center of attention of millions of readers. Jin Yong definitely did research on the historical Ming Cult for his novel, studying books on the subject, including the history of certain secret religious movements which had connections with the Ming Cult. The Ming Cult followersand their activities in the novel, therefore, do match with historical facts. But fiction remains fiction, a wuxia novel is not a history book… Jin Yong's Ming Cult is therefore somewhat different from the historical Ming Cult. The origins of the Ming Cult What kind of religion was the Ming Cult? In chapter 25 of the novel, Zhang Wuji read a book written by Yang Xiao called "Record of the Spread of the Ming Cult in China", in which it is mentioned: [i]"The Ming Cult originated in Persia and its' original name was Mani Cult. It was introduced in China during the reign of Female Emperor Wu Zetian in the first year of Yanzai of the Tang dynasty. The Persian… presented the Bible of Dualism to the court. Since then, the Chinese began to study this scripture… Ming Cult temples were erected in Chang'an and Luoyang named "Great Cloud Temple of Light"… But in the third year of Huichang, the imperial government ordered the execution of Ming followers, the power of the cult was severely weakened. Since then, the Ming Cult became a banned religion… for survival, the Ming Cult was forced to operate in secret. Eventually the name of Monijiao (Mani Cult) was bastardized into Mojiao (Demon Sect)…" [/i] The founder of the Mani Cult was the prophet Mani (216- 276), who was born in the province Babylon which was under Persian rule. At the age of 12 and 24, Mani had visions where an angel told him that he would be the prophet of a last divine revelation. At the age of 26 Mani started on a long journey, where he stood forward as 'Messenger of Truth', and he traveled through the Persian Empire and reached as far as India, where he became influenced by Buddhism. Mani practiced under the protectionof the Persian emperor, Shapur I, most of his life. As his teaching quickly gained ground, he came in opposition to the Zoroastrian priests, and with the emperor Bahram I from 274, Mani lost his protection, and he either died in prison or was executed. The death of Mani, is retold as an incident similar to the crucifixion of Jesus. The teachings of Mani is called Manichaeism, it is a combination of Christianity, Gnosticism, Zoroastrianism and several other religious doctrines. Central in the Manichaean teaching was dualism, that the world itself, and all creatures, was part ofa battle between the good, represented by the God of Light, and the bad, the darkness, represented by a power driven by envy and lust. These two powers were independent from each other, but in the world they were mixed. Most human beings were built from material from the bad power, but in everyone there was a divine light, which needed to be released from the dark material of the body. Whenthe world and all creatures were created, the attacking darkness was mixed withsome of the divine light. While the battle between light and darkness had been fought in cosmos until creation, creation made the world of man the new battleground. Everything that gives light in this world belongs to the divine realms, while everything that absorbs light, belongs to the darkness. The meaning of lifeis therefore the same as the meaning of the world, namely to participate on the divine side of this battle. Every man carries inside him a seed of light, and the only way to help free this seed from darkness is through the insight inthe process of cosmic battle and insight in how to fight envy and lust. Manichaeism spread out over most of the known world of the 1st millennium AD, from Spain to China.But the religion disappeared from the West in 10th century, and from China in the 14th century, and today it is extinct. Manichaeism in China It is generally accepted that Manichaeism was officially introduced in China during the reign of Wu Zetian in the year 694 AD (as mentioned in the novel). But some scholars claim that Manichaeism was already known in China prior to the reign of Empress Wu. For about 80 years, starting in 762, Manichaeism was the state religion of the Turkic people Uighurs, the powerful ally of the Tang Empire. With the backing of the Uighur Khans, Manichaeism became extremely influential in China and was considered the leader of the Three Foreign Religious Sects (Manichaeism, Nestorianism and Zoroastrianism). Butwith the decline of the Uighur Empire, the Ming Cult slowly lost power. In the third year of Huichang (843 AD) Tang emperor Wuzong officially banned the Mani Cult and its' followers were prosecuted. The cult members who escaped the oppression went into hiding and lost contact with the Mani Cult headquarters in the Western Regions. In later generations Mani followers in China adapted the teachings of Confucianism, Buddhism and Taoism, slowly forming a distinct form of Manichaeism with Chinese characteristics. It was during this period that the Mani Cult was named Ming Cult by its Chinese followers. Temples were erected in the style of Buddhist monasteries in order to avoid trouble. The temple on Huabiaoshan in Quanzhou City, Jinjiang Prefecture in Fujian Province is the only remaining Mani Temple in the world. The Ming Cult was infamous for its' rebellious nature, during the Latter Liang dynasty (907-923). The Ming Cult started the Yi Mu Rebellion. During the Northern Song dynastythe Ming Cult was involved in many rebellious activities, especially in the South-Eastern provinces of Jiangsu, Zhejiang and Fujian. The Ming Cult had a short revival during the Yuan dynasty when many people joined their ranks to fight the Mongolian government, but after the founding of the Ming dynasty in 1368, the cult slowly disappeared and eventually ceased to exist. The Chinese Ming Cult and the Persian Ming Sect In the novel, the Persian Ming Sect sent their Guardian Lords and Messengers to China to catch Golden Flower Granny,and even tried to take control of the Chinese Ming Cult with the Scepters of Holy Fire. The Chinese Ming Cult leader Zhang Wuji had to engage in battle with the Persians (chapter 29). But what is the true historical connection between the Persian Sect and the Chinese Cult? According tohistorical research, after Mani's death in 276, many of his followers fled to the eastand established a branch of Manichaeism in Central-Asia. In the 6th century, the faction in Central-Asia officially broke with the Persian headquarters in Babylon. The Mani religion was brought to China via the Silk Road by the members of this faction, not by its Persian counterpart. The headquarters of the Chinese Ming Cult was situated in Samarqand. So actually, the Chinese Ming followers didn't have connection with the Persian sect whatsoever. Furthermore, the story of Heaven Sword and Dragon Saber took place around 1360, during that time Manichaeism has become extinct in both Persia and Central-Asia where the Muslim faith had become the major religion. The Ming Cult in China was then the only Manichaeist movement of significance in the world. So things like the Persian Ming Sect coming to China, their search for the Holy Virgin, Xiaochao going to Persia to become the leader of the Ming Sect etc. (chapter 30) couldn't have happened. The Ming Cult and the Ming Dynasty At the end of the novel, Zhu Yuanzhang managed to trick Zhang Wuji and seize power. When he became emperor, he named his dynasty Ming to honor the Ming Cult. But historically, Zhu Yuanzhang was a general under the command of Liu Futong. Liu Futong was a member of the White Lotus Sect, a semi-religious organization which was heavily influenced by the Ming doctrine. Liu Futong claimed that the son of White Lotus leader Han Shantong, Han Lin'er was the descendant of the Imperial House of the Song dynasty. He then proclaimed Han Lin'er as "Xiaomingwang" or Little King of Light (the King of Light is the same as the God of Light in Manichaeism), emperor of the new Song dynasty. After the death of Liu Futong, power slowly moved into the hands of Zhu Yuanzhangand Han Lin'er became just a puppet emperor. Zhu Yuanzhang then had Han Lin'er assassinated and became emperor. Zhu then named his dynasty the Ming dynasty to "honor" Xiaomingwang and to prove that he is the legitimate successor of Han Lin'er's throne. There's no historical evidence that Zhu Yuanzhang was a follower of the Ming Cult, nor is it certain that the dynastic name is really derived from the Ming Cult. Furthermore,it is also mentioned in the novel that rebel leader Fang La of the Northern Song dynasty once was the leader of the Ming Cult. In the past, many scholars thought Fang La was indeed Manichaeist -- just because he was a vegetarian. In recent years, research has proved that Fang La had no connection with the Ming Cult at all. The Ming Cult's traditions and customs Regarding the traditions and customs of the Ming sect, Jin Yong did manage to describe it very correctly. Archaeological discoveries in North-West China have proved that many things in the novel were accurate, like Ming Cult members burying their corpses naked, etc. Jin Yongwas respected and praised by many experienced archaeologists for it. Some minor inconsistencies in the novel were: 1. About the prohibition of consuming meat and alcohol In the novel, Zhang Wuji abolished the rules prohibiting cult members to eat meat and drink wine, due to the fact that food was scarce in war-torn China (chapter 25). Another reason given was that the headquarters of the Ming Cult was situated on Kunlunshan in Western China, an area where vegetables were scarce, to live a vegetarian life-style would therefore be difficult (chapter 23). This is of course incorrect. In the past, oases in the Western Regions produced large numbers of fruits, which is the ideal food for Ming Cult members (who saw fruit as the seed of Light). Furthermore, though food was scarce during the political turmoil at the endof the Yuan dynasty, Ming Cult members never abolished the rules concerning eating meat. The rules were strict and the level of discipline was high, only renegade Ming members would break the rules and eat meat. 2. Clothing In the novel, Ming Cult members wore white robes with the symbol of the Holy Fire embroidered on it. Historically, priests of the Ming Cult indeed wore white robes and white hats. Laymen Ming members were not obliged to do this but they too like to wear white clothing. But the symbol of fire is solely an invention of Jin Yong. 3. The worship of fire In Heaven Sword and Dragon Saber, Ming Cult members worshipped fire. In reality, although Manichaeism respects the Light, its' followers did nothad any fire rituals. Fire-worshipping is an aspect of Zoroastrianism. The historical Ming Cult never had this sort of practice, so there was no reason to wear the symbol of fire on their clothing. For some reason, Jin Yong borrowed the Zoroastrian aspect of fire-worshipping and used it in his story to makethe Manichaeist Ming Cult more interesting. Some people notice the worshipping of fire in the novel and therefore conclude that the Ming Cult is Zoroastrian. I have written this article to try to correct this common-made mistake. [b]SOURCES: "Heaven Sword and Dragon Saber", Louis Cha "Jin Yong bixiade Ming Jiao yu lishi de zhenshi", Lin Wu-Hsu "Wo xin de Jin Yong lishi", Wang Yue "Mani", Encyclopedia of the Orient "Manichaeism", Encyclopedia of the Orient |
| < Prev | Next > |
|---|