115
GODLINESS
The writer’s awareness of his subject matter is very evident in the first four
verses and he proceeded with its connection to the concept of godliness as is
evident in verses 6-10
6.
Alif itu huruf yang tunggal,
Selamanya ia berdiri kekal,
Huruf yang lain tiada boleh membatal,
Alif juga yang memberi afdhal.
7.
Alif berupa angka satu,
Sekalian huruf ia membantu,
Jikalau tiada Alif sekutu,
Sekalian diperbuat tiada tentu.
8.
Alif itu huruf pertama,
Huruf yang lain tiada sama,
Allah Taala disebut nama,
Alif jua awal menjelma.
9.
Awal Alif menyebut Tuhan,
Huruf yang lain bersalah-salahan,
Allah kurniakan mudah-mudahan,
Fikir dan Akal jangan berjauhan.
10.
Habis ini tersebut itu,
Dari huruf Alif karangan tentu,
Jikalau datang berhati mutu,
Bacalah tuan satu persatu.
Translation
6.
Alif is alone letter,
It will remain forever,
No letter can erase it ever,
Alif also connotes things better.
7.
Alif looks life the number one,
Helping other letters like the shining sun,
Without Alif together in the run,
Nothing can ever get done.
116
Sari 21
8.
Alif is the first alphabet,
Other letters are differently set,
Allah Almighty as the name is said,
Alif is there first as you’ve bet.
9.
Alif comes first when mentioning the Creator,
It can’t be done by any other letter,
Hopefully Allah will bless us better,
With good mind and thoughts that to go together.
10.
There is all that is to say,
About Alif that forms this essay,
Have an interest if you may,
Read it with care is all I pray.
The connection between Man and God is not very clear in the Javanese
alphabets, as in the concept of Pamoring Kawula lan Gusti. The work referred
to is a part of the Javanese spiritual concepts which stresses on the harmony
and balance in the relationship between Man as slave and God as Creator, the
vertical relationship being that with God whilst the horizontal relationship is that
between the individual (ego) and the rest of the world including other fellow
human. Nevertheless, the writer of this syair was able to show that Alif is the
first alphabet in the Jawi script that a Muslim uses to relate the connection with
God. This is directly connected to the words Alif and Allah themselves.
The traditional approach employed by the writer is also obvious as see in
verses 6 – 10 whereby he cited praises to God and reminded the readers that God
has given us a mind that should be used intelligently when he wrote “Hopefully
Allah will bless us better, with good mind and thoughts that go together”.
Indirectly, the writer tried to convey his message, a message that could only be
understood by readers who exercise thinking. After verse 10, the reader will be
taken by surprise that the following verses no longer connect man to God, but to
the Dutch Resident that was ruling Riau at that time, i.e. the year 1893, as seen in
verses 11 – 24.
11.
A. L. Van Hasfeit Sri Paduka,
Residen Riau ini ketika,
28 Juni Arbaa hari yang ketiga,
Tahun 1800 sembilan puluh tiga.
12.
Alif bermula nama Yang Di Pertuan,
Seri Paduka pangkat bangsawan,
Firasatnya baik sukar dilawan,
Memerintah negeri sangat ketahuan.
Sari 21
8.
Alif is the first alphabet,
Other letters are differently set,
Allah Almighty as the name is said,
Alif is there first as you’ve bet.
9.
Alif comes first when mentioning the Creator,
It can’t be done by any other letter,
Hopefully Allah will bless us better,
With good mind and thoughts that to go together.
10.
There is all that is to say,
About Alif that forms this essay,
Have an interest if you may,
Read it with care is all I pray.
The connection between Man and God is not very clear in the Javanese
alphabets, as in the concept of Pamoring Kawula lan Gusti. The work referred
to is a part of the Javanese spiritual concepts which stresses on the harmony
and balance in the relationship between Man as slave and God as Creator, the
vertical relationship being that with God whilst the horizontal relationship is that
between the individual (ego) and the rest of the world including other fellow
human. Nevertheless, the writer of this syair was able to show that Alif is the
first alphabet in the Jawi script that a Muslim uses to relate the connection with
God. This is directly connected to the words Alif and Allah themselves.
The traditional approach employed by the writer is also obvious as see in
verses 6 – 10 whereby he cited praises to God and reminded the readers that God
has given us a mind that should be used intelligently when he wrote “Hopefully
Allah will bless us better, with good mind and thoughts that go together”.
Indirectly, the writer tried to convey his message, a message that could only be
understood by readers who exercise thinking. After verse 10, the reader will be
taken by surprise that the following verses no longer connect man to God, but to
the Dutch Resident that was ruling Riau at that time, i.e. the year 1893, as seen in
verses 11 – 24.
11.
A. L. Van Hasfeit Sri Paduka,
Residen Riau ini ketika,
28 Juni Arbaa hari yang ketiga,
Tahun 1800 sembilan puluh tiga.
12.
Alif bermula nama Yang Di Pertuan,
Seri Paduka pangkat bangsawan,
Firasatnya baik sukar dilawan,
Memerintah negeri sangat ketahuan.
117
13.
Aturan perintah dengan sempurna,
Oleh Seri Paduka yang bijaksana,
Di Tanjung Pinang diam di istana,
Selalu melawat ke sini sana.
14.
Antero tempat habis dikomosi,
Di dalam Riau ampunya Residensi,
Laut dan Darat apa yang berisi,
Faedah mencari keuntungan bersiri.
15.
Akhtiarnya banyak Seri Paduka Residen,
Tambahan usaha dengannya rajin,
Di dalam dienst Seri Paduka Gavermin,
Sekalian pekerjaannya sangat yakin.
16.
Ahli sungguh Tuan Van Hasfeit,
Patutlah ia orang berasal,
Banyak pengetahuan dengan berakal,
Apa pekerjaannya semua berpasal.
17.
Afdal sungguh menjadi raja,
Aturan perintah bagai dipuja,
Anak negeri semuanya manja,
Apatah lagi yang menjabat kerja.
18.
Alat bahasanya Seri Paduka,
Bersabda dengan bermanis muka,
Semuanya orang berhati suka,
Takut dan gentar ada belaka.
19.
Alat santun ada padanya,
Meninggikan darjat nama pangkatnya,
Istimewa pula perangai tabiatnya,
Memberi gemar sahabat handainya.
20.
Atas ehwal Seri Paduka,
Tidaklah dapat hamba hendak reka,
Jikalau tersalah janganlah murka,
Mintak ampun sepanjang ketika.
21.
Allah Rahim hamba pohonkan,
Doa hamba harap kabulkan,
Seri Paduka residen disejahterakan,
Usia dan umurnya barang dilanjutkan.
13.
Aturan perintah dengan sempurna,
Oleh Seri Paduka yang bijaksana,
Di Tanjung Pinang diam di istana,
Selalu melawat ke sini sana.
14.
Antero tempat habis dikomosi,
Di dalam Riau ampunya Residensi,
Laut dan Darat apa yang berisi,
Faedah mencari keuntungan bersiri.
15.
Akhtiarnya banyak Seri Paduka Residen,
Tambahan usaha dengannya rajin,
Di dalam dienst Seri Paduka Gavermin,
Sekalian pekerjaannya sangat yakin.
16.
Ahli sungguh Tuan Van Hasfeit,
Patutlah ia orang berasal,
Banyak pengetahuan dengan berakal,
Apa pekerjaannya semua berpasal.
17.
Afdal sungguh menjadi raja,
Aturan perintah bagai dipuja,
Anak negeri semuanya manja,
Apatah lagi yang menjabat kerja.
18.
Alat bahasanya Seri Paduka,
Bersabda dengan bermanis muka,
Semuanya orang berhati suka,
Takut dan gentar ada belaka.
19.
Alat santun ada padanya,
Meninggikan darjat nama pangkatnya,
Istimewa pula perangai tabiatnya,
Memberi gemar sahabat handainya.
20.
Atas ehwal Seri Paduka,
Tidaklah dapat hamba hendak reka,
Jikalau tersalah janganlah murka,
Mintak ampun sepanjang ketika.
21.
Allah Rahim hamba pohonkan,
Doa hamba harap kabulkan,
Seri Paduka residen disejahterakan,
Usia dan umurnya barang dilanjutkan.
118
Sari 21
22.
Anak isteri demikian juga,
Serta sekalian kaum keluarga,
Senantiasa dalam bersuka,
Janganlah kiranya mendapat duka.
23.
Amin mengucap syukur hambamu tuan,
Selamat sejahtera mudah-mudahan,
Sepanjang umur dalam kelimpahan,
Sihat dan afiat dengan kemudahan.
24.
Antara yang lain pulak disebuti,
Mensajakkan syair tidak seperti,
Bukan ada nasihat yang dituruti,
Hanyalah yang terbit daripada hati.
Translation
11.
L Van Hasfeit His Excellency,
Resident of Riau it was he,
Wednesday 28 June the third day be,
The year 1800 and ninety-three.
12.
Life begins the name of the man,
His Excellency’s the rank of this nobleman,
His vision so clear unmatched in the land,
Ruling the country with an able hand.
13.
A land governed with excellence,
By His excellency the Resident,
At Tanjung Pinang is his Residence,
Visiting the regions he does often.
14.
All nooks in the country are commissioned,
In Riau thre is a Resident,
On land and in sea nothing is abandoned,
Continuing prosperity is most evident.
15.
Arduous efforts by His Excellency the Resident,
Added by the conscience to be diligent,
Carrying the office of the goverment,
Administering with confidence and commitment.
Sari 21
22.
Anak isteri demikian juga,
Serta sekalian kaum keluarga,
Senantiasa dalam bersuka,
Janganlah kiranya mendapat duka.
23.
Amin mengucap syukur hambamu tuan,
Selamat sejahtera mudah-mudahan,
Sepanjang umur dalam kelimpahan,
Sihat dan afiat dengan kemudahan.
24.
Antara yang lain pulak disebuti,
Mensajakkan syair tidak seperti,
Bukan ada nasihat yang dituruti,
Hanyalah yang terbit daripada hati.
Translation
11.
L Van Hasfeit His Excellency,
Resident of Riau it was he,
Wednesday 28 June the third day be,
The year 1800 and ninety-three.
12.
Life begins the name of the man,
His Excellency’s the rank of this nobleman,
His vision so clear unmatched in the land,
Ruling the country with an able hand.
13.
A land governed with excellence,
By His excellency the Resident,
At Tanjung Pinang is his Residence,
Visiting the regions he does often.
14.
All nooks in the country are commissioned,
In Riau thre is a Resident,
On land and in sea nothing is abandoned,
Continuing prosperity is most evident.
15.
Arduous efforts by His Excellency the Resident,
Added by the conscience to be diligent,
Carrying the office of the goverment,
Administering with confidence and commitment.
119
16.
And Van Hasfeit is truly an able man,
His special position anyone can understand,
The wealth of knowledge of this intelligent man,
There must be a purpose for every job he sent.
17.
An honour indeed to be a king,
Whose goverment everyone is praising,
A comforable life everyone’s enjoying,
And more so those with titles holding.
18.
A man with manners most refined,
Speaking with charm you’ll always find,
Everyone is happy but bear in mind,
The fear that keeps lingering behind.
19.
Always refined with kind disposition,
Upholding the dignity of his position,
A special trait worthy of mention,
Is his popularity among all relation.
20.
As to the decsription of the Resident,
There is nothing more to be written,
Don’t be angry if I’ve mistaken,
For evermore I beg your pardon.
21.
Allah’s blessings are all I’m seeking,
May all my prayers He’ll be fulfilling,
That His Exellency will continue living,
A good and long life with all His blessing.
22.
Also for his wife and chlidren,
And not forgetting all relation,
Always remain in a happy position,
Protected from all evil creation.
23.
Amen- the prayers are said,
Peace and happiness have been prayed,
May long life and good health be laid,
For His Excellency in the years ahead.
24.
As for other things that I have to say,
In this humble little essay,
It’s not an advice to guide your way,
Just a sincere expression if I may.
16.
And Van Hasfeit is truly an able man,
His special position anyone can understand,
The wealth of knowledge of this intelligent man,
There must be a purpose for every job he sent.
17.
An honour indeed to be a king,
Whose goverment everyone is praising,
A comforable life everyone’s enjoying,
And more so those with titles holding.
18.
A man with manners most refined,
Speaking with charm you’ll always find,
Everyone is happy but bear in mind,
The fear that keeps lingering behind.
19.
Always refined with kind disposition,
Upholding the dignity of his position,
A special trait worthy of mention,
Is his popularity among all relation.
20.
As to the decsription of the Resident,
There is nothing more to be written,
Don’t be angry if I’ve mistaken,
For evermore I beg your pardon.
21.
Allah’s blessings are all I’m seeking,
May all my prayers He’ll be fulfilling,
That His Exellency will continue living,
A good and long life with all His blessing.
22.
Also for his wife and chlidren,
And not forgetting all relation,
Always remain in a happy position,
Protected from all evil creation.
23.
Amen- the prayers are said,
Peace and happiness have been prayed,
May long life and good health be laid,
For His Excellency in the years ahead.
24.
As for other things that I have to say,
In this humble little essay,
It’s not an advice to guide your way,
Just a sincere expression if I may.
120
Sari 21
From the above writings, it is obvious that the writer is overwhelmed by the
Resident’s demeanour that he is willing to pray for the good life of the Resident
and his family. What the writer had done was common practice among writers of
those days whereby they would often idolise the king as the ruler, apart from
hoping for the latter’s blessings by virtue of the ‘special power’ that the kings
were deemed to have. The writing style of the writer of Alif Ba Tabears similari-
ties to that used by Abdullah Munshi in his book Hikayat Abdullah:
And the stature of Raffles as I saw it was of medium build. Neither tall nor short, neither
fat nor thin. His forehead was wide, a sign that he was a man with foresight. His head was
round, protruding to the front, sign of being perfect and intelligent. His hair was blonde/
brown in indicating courage…and when he walked, he seemed to stoop a little (Hikayat
Abdullah, edisi Datuk Besar & Roolvink 1953: 74).
He was full of praise for Raffles and held the latter in such high esteem to the
extent that every facet of Raffles was given fascinating interpretation (Hikayat
Abdullah 1953: 74). He was so fascinated by Raffles’ personality even though
the latter obviously had the interest of the colonial masters. The writer of this
syair shared the same sentiment as Abdullah Munsyi.
In the preamble of classical literary works, it was imperative upon the writer
to offer praise to God and the king and the same approach was employed by the
writer of this syair. He was full of praise for A. L. Van Hasfeit, not fault was
mentioned. Did he have a special motive for doing so, or was it out of pure
sincerity?
ADVICE
Besides singing praises, the Syair Alif Ba Ta carries a mission, i.e. advise the
readers. Almost 80% of its content are in the form of advice, beginning from
verse 25. This is indeed in accordance with the actual function of syair as a
medium for advice. The advice put forth focuses on the use of one’s mind which
is evident at the beginning of the syair. Among others, the writer expressed:
24.
Adapun kita sekalian makhluk,
Mencari fikiran mana yang elok,
Tajamkan akal seperti golok,
Jangan tanjung dikata teluk.
Translation
24.
As His creation that are we,
To choose the best opinion as can be,
Sharpen your mind like a knife it will be,
A cape and a bay the difference you’ll see.
Sari 21
From the above writings, it is obvious that the writer is overwhelmed by the
Resident’s demeanour that he is willing to pray for the good life of the Resident
and his family. What the writer had done was common practice among writers of
those days whereby they would often idolise the king as the ruler, apart from
hoping for the latter’s blessings by virtue of the ‘special power’ that the kings
were deemed to have. The writing style of the writer of Alif Ba Tabears similari-
ties to that used by Abdullah Munshi in his book Hikayat Abdullah:
And the stature of Raffles as I saw it was of medium build. Neither tall nor short, neither
fat nor thin. His forehead was wide, a sign that he was a man with foresight. His head was
round, protruding to the front, sign of being perfect and intelligent. His hair was blonde/
brown in indicating courage…and when he walked, he seemed to stoop a little (Hikayat
Abdullah, edisi Datuk Besar & Roolvink 1953: 74).
He was full of praise for Raffles and held the latter in such high esteem to the
extent that every facet of Raffles was given fascinating interpretation (Hikayat
Abdullah 1953: 74). He was so fascinated by Raffles’ personality even though
the latter obviously had the interest of the colonial masters. The writer of this
syair shared the same sentiment as Abdullah Munsyi.
In the preamble of classical literary works, it was imperative upon the writer
to offer praise to God and the king and the same approach was employed by the
writer of this syair. He was full of praise for A. L. Van Hasfeit, not fault was
mentioned. Did he have a special motive for doing so, or was it out of pure
sincerity?
ADVICE
Besides singing praises, the Syair Alif Ba Ta carries a mission, i.e. advise the
readers. Almost 80% of its content are in the form of advice, beginning from
verse 25. This is indeed in accordance with the actual function of syair as a
medium for advice. The advice put forth focuses on the use of one’s mind which
is evident at the beginning of the syair. Among others, the writer expressed:
24.
Adapun kita sekalian makhluk,
Mencari fikiran mana yang elok,
Tajamkan akal seperti golok,
Jangan tanjung dikata teluk.
Translation
24.
As His creation that are we,
To choose the best opinion as can be,
Sharpen your mind like a knife it will be,
A cape and a bay the difference you’ll see.
121
In the above verse, the writer likens a sharp mind to a knife or other imple-
ment used by man. Hence, knife is used to symbolise the mind. There is a Malay
saying that ‘If the blunt edge of the machete could be sharpened, what more the
mind of Man?’
God has endowed Man with a mind to think intelligently and to use it as a
tool in seeking knowledge as in:
25.
Ayuhai tuan ayuhai encik,
Cari pengetahuan mana yang baik,
Tuntutlah ilmu mana yang baik,
Walau buruk menjadi molek.
Translation
25.
All ye gentlemen and everyone,
Seek the best knowledge under the sun,
Go seek the one you have yet none,
Use it wisely – it can be done.
With knowledge, one cannot be easily fooled and he will be able to tell
differences, as the writer said, “A cape and a bay the diffrence you’ll see”. The
writer emphasized the importance of knowledge in life and it is in accordance
with the Islamic call to seek knomledge even one has to go to China. In this
context, the writer was also aware that Islam stresses on knowledge as in the first
surah of the Qur’an that was revealed by Allah, Iqra’ or “Read!”. The writer’s
advice becomes more evident in the folowing verses:
28.
Apabila orang sempurna akal,
Kehidupannya senang mencari modal,
Kemudian harinya diperbuat bekal,
Tidak janji ia menyesal.
29.
Adapun akan orang yang bebal,
Berlainan dengan orang yang berakal,
Sebarang perbuatannya tiada kekal,
Akhirnya dia bersauh tunggal.
Translation
28.
A man with a sound mind,
A good life he will find,
To his future it will bind,
Regretful he’ll be if he left in behind.
In the above verse, the writer likens a sharp mind to a knife or other imple-
ment used by man. Hence, knife is used to symbolise the mind. There is a Malay
saying that ‘If the blunt edge of the machete could be sharpened, what more the
mind of Man?’
God has endowed Man with a mind to think intelligently and to use it as a
tool in seeking knowledge as in:
25.
Ayuhai tuan ayuhai encik,
Cari pengetahuan mana yang baik,
Tuntutlah ilmu mana yang baik,
Walau buruk menjadi molek.
Translation
25.
All ye gentlemen and everyone,
Seek the best knowledge under the sun,
Go seek the one you have yet none,
Use it wisely – it can be done.
With knowledge, one cannot be easily fooled and he will be able to tell
differences, as the writer said, “A cape and a bay the diffrence you’ll see”. The
writer emphasized the importance of knowledge in life and it is in accordance
with the Islamic call to seek knomledge even one has to go to China. In this
context, the writer was also aware that Islam stresses on knowledge as in the first
surah of the Qur’an that was revealed by Allah, Iqra’ or “Read!”. The writer’s
advice becomes more evident in the folowing verses:
28.
Apabila orang sempurna akal,
Kehidupannya senang mencari modal,
Kemudian harinya diperbuat bekal,
Tidak janji ia menyesal.
29.
Adapun akan orang yang bebal,
Berlainan dengan orang yang berakal,
Sebarang perbuatannya tiada kekal,
Akhirnya dia bersauh tunggal.
Translation
28.
A man with a sound mind,
A good life he will find,
To his future it will bind,
Regretful he’ll be if he left in behind.
122
Sari 21
29.
As for him whose mind is slow,
He’s apart from the one with mind on the go,
To everything he does the winds will blow,
Alas he remains a lonely fellow.
In 1893, the writer was already aware of the importance of knowledge and
that it was only with a sound knowledge that a man could improve his status.
The Syair Alif Ba Ta was written almost 100 years ago and the Malay community
had already acknowledged the importance of knowledge then. Even to this day
the Malay community still voices the same slogan. Thus, in the national philoso-
phy for education, it is stated that:
…it is continuing effort towards developing the potential of individuals holistically and
in an integrated manner so that the end-product will be indivuduals who are harmoni-
ously balanced intellectually, spritually, emotionally and physically based on the belief
and obedience to God. This is an effort to produce Malaysians with knowledge, skill,
good charcter, responsibility and ability to support themselves and be able ton contrib-
ute to the harmony and prosperity of the nation and the country (National Educational
Philosophy 1988: 6).
The writer was also aware that without good character, a knowledgeable
person will not lead a balanced life. Knowledge alone cannot guarantee a life of
dignity if there is no emphasis on spiritual development. This is clearly seen in
the following:
31.
Ada orang sempurna budi,
Sebarang pekerjaan boleh menjadi,
Akalnya baik tiada keji,
Barang ke mana mendapat puji.
........................
42.
Akhmak itu ertinya malas,
Boleh juga disebut culas,
Perangainya orang tiada ikhlas,
Menjadi pekerjaannya tiada jelas.
........................
46.
Adapun harta ribu dan laksa,
Yang telah dikumpulkan sentiasa,
Sekaliannya itu habis binasa,
Nama yang baik tinggal sentosa.
47.
Ada seperti perbahasan orang,
Gajah mati meninggalkan tulang,
Harimau mati meninggalkan belang,
Manusia mati meninggalkan nama cemerlang.
Sari 21
29.
As for him whose mind is slow,
He’s apart from the one with mind on the go,
To everything he does the winds will blow,
Alas he remains a lonely fellow.
In 1893, the writer was already aware of the importance of knowledge and
that it was only with a sound knowledge that a man could improve his status.
The Syair Alif Ba Ta was written almost 100 years ago and the Malay community
had already acknowledged the importance of knowledge then. Even to this day
the Malay community still voices the same slogan. Thus, in the national philoso-
phy for education, it is stated that:
…it is continuing effort towards developing the potential of individuals holistically and
in an integrated manner so that the end-product will be indivuduals who are harmoni-
ously balanced intellectually, spritually, emotionally and physically based on the belief
and obedience to God. This is an effort to produce Malaysians with knowledge, skill,
good charcter, responsibility and ability to support themselves and be able ton contrib-
ute to the harmony and prosperity of the nation and the country (National Educational
Philosophy 1988: 6).
The writer was also aware that without good character, a knowledgeable
person will not lead a balanced life. Knowledge alone cannot guarantee a life of
dignity if there is no emphasis on spiritual development. This is clearly seen in
the following:
31.
Ada orang sempurna budi,
Sebarang pekerjaan boleh menjadi,
Akalnya baik tiada keji,
Barang ke mana mendapat puji.
........................
42.
Akhmak itu ertinya malas,
Boleh juga disebut culas,
Perangainya orang tiada ikhlas,
Menjadi pekerjaannya tiada jelas.
........................
46.
Adapun harta ribu dan laksa,
Yang telah dikumpulkan sentiasa,
Sekaliannya itu habis binasa,
Nama yang baik tinggal sentosa.
47.
Ada seperti perbahasan orang,
Gajah mati meninggalkan tulang,
Harimau mati meninggalkan belang,
Manusia mati meninggalkan nama cemerlang.
123
48.
Adalah cemerlang itu seperti cahaya,
Yang menentukan rupanya dia,
Walaupun terbenam di dalam paya,
Tiada suatu memberi bahaya.
49.
Atas nama orang yang budiman,
Pekertinya baik memberi aman,
Mashorlah warta zaman berzaman,
Harum seperti bunga di taman.
50.
Amanlah nama tinggi mertabat,
Menyukakan hati handai dan sahabat,
Apatah lagi kaum kerabat,
Budi yang baik umpama ubat.
Translation
31.
All those good character,
Successful they’ll whatever they’re after,
With a sound mind they will not falter,
Only praises for their endeavor.
........................
42.
“Akhmak” is a word which means lazy,
“Culas” can also a substitude be,
A man without sincerity,
For all he does there’s no clarity.
........................
46.
A wealth of thousands and more,
Piled up till now from before,
All will vanish for sure,
Only a good name remains for evermore.
47.
And there’s also the common saying,
The elephant dies-his bones leaving,
The tiger dies-his stripes remaining,
Only the good name of a man will be lingering.
48.
And his good deeds are like the light,
That shows his form as bright as daylight,
Though buried in swamp that’s dark as the night,
Nothing could ever give hin a fright.
48.
Adalah cemerlang itu seperti cahaya,
Yang menentukan rupanya dia,
Walaupun terbenam di dalam paya,
Tiada suatu memberi bahaya.
49.
Atas nama orang yang budiman,
Pekertinya baik memberi aman,
Mashorlah warta zaman berzaman,
Harum seperti bunga di taman.
50.
Amanlah nama tinggi mertabat,
Menyukakan hati handai dan sahabat,
Apatah lagi kaum kerabat,
Budi yang baik umpama ubat.
Translation
31.
All those good character,
Successful they’ll whatever they’re after,
With a sound mind they will not falter,
Only praises for their endeavor.
........................
42.
“Akhmak” is a word which means lazy,
“Culas” can also a substitude be,
A man without sincerity,
For all he does there’s no clarity.
........................
46.
A wealth of thousands and more,
Piled up till now from before,
All will vanish for sure,
Only a good name remains for evermore.
47.
And there’s also the common saying,
The elephant dies-his bones leaving,
The tiger dies-his stripes remaining,
Only the good name of a man will be lingering.
48.
And his good deeds are like the light,
That shows his form as bright as daylight,
Though buried in swamp that’s dark as the night,
Nothing could ever give hin a fright.
124
Sari 21
49.
As for the man who’s always pleasant,
Kindness he shows to every person,
His name remembered for generations,
Like a flower with heavenly fragrance.
50.
A name that’s held in high esteem,
Pleasing everyone you can ever dream,
Specially do those close to him,
His kindness is medicine to them it seem.
When discussing good character (budi), the writer was aware that it was
incomplete if no reference was made to the communications aspect (bahasa).
The communications aspect is not confined only to verbal expression between
two individuals or two groups, but it also implies attitude and behaviour. In the
Syair Alif Ba Ta, the writer also expressed a few verses on this aspect:
51.
Ayuhai tuan berpangkat besar,
Tutur kata janganlah kasar,
Jangan meniru percakapan pasar,
Siapa mendengar menjadi gusar.
52.
Ajar bahasa yang lemah lembut,
Dengan aturan barang disebut,
Siapa mendengar menjadi takut,
Sebarang perintah segera diikut.
........................
54.
Engkau dan aku percakapan hina,
Lu dan gua suatu makna,
Meski pun bercakap kepada yang hina,
Jangan beradat seperti Cina.
Translation
51.
A man like you all your power,
Rudeness should never be with you ever,
Avoid talking that isn’t clever,
Good relations you might sever.
52.
And teach the language that is refined,
For everything the right word you find,
Whoever hears will bear in mind,
To excute quickly with nothing behind.
Sari 21
49.
As for the man who’s always pleasant,
Kindness he shows to every person,
His name remembered for generations,
Like a flower with heavenly fragrance.
50.
A name that’s held in high esteem,
Pleasing everyone you can ever dream,
Specially do those close to him,
His kindness is medicine to them it seem.
When discussing good character (budi), the writer was aware that it was
incomplete if no reference was made to the communications aspect (bahasa).
The communications aspect is not confined only to verbal expression between
two individuals or two groups, but it also implies attitude and behaviour. In the
Syair Alif Ba Ta, the writer also expressed a few verses on this aspect:
51.
Ayuhai tuan berpangkat besar,
Tutur kata janganlah kasar,
Jangan meniru percakapan pasar,
Siapa mendengar menjadi gusar.
52.
Ajar bahasa yang lemah lembut,
Dengan aturan barang disebut,
Siapa mendengar menjadi takut,
Sebarang perintah segera diikut.
........................
54.
Engkau dan aku percakapan hina,
Lu dan gua suatu makna,
Meski pun bercakap kepada yang hina,
Jangan beradat seperti Cina.
Translation
51.
A man like you all your power,
Rudeness should never be with you ever,
Avoid talking that isn’t clever,
Good relations you might sever.
52.
And teach the language that is refined,
For everything the right word you find,
Whoever hears will bear in mind,
To excute quickly with nothing behind.
125
53.
“Engkau” and “Aku” are crude by nature,
“Lu” and “Gua” are no good either,
Though speaking to someone lesser,
Don’t ape the chinese and their culture.
The Chinese was referred to in this syair so that their attitude will not be
aped by the Malays. This is in relation to the history of the Chinese migrants in
this region. They had come to this region with the purpose of raking in wealth,
and there is a lot of historical record to support this:
They sell anything that can tempt the native to buy, manufacturized wares and ready-
made clothing, drug, and chemicals for dyeing, and with all sorts of nation. Some come to
the market with bags of copper coins to buy the native produce, and some do not appear
at all, but wait from the early dawn at convenient crossroads to forestall the market by
buying up the articles that are being carried there for sale… (Clive 1975: 363).
Until today, the attitude of the Chinese has been likened to that of the Jews
in Medievel Europe, i.e. in making money the ultimate objective in their life. The
writer concern was expressed in this syair so that the readers could appreciate
the writer’s sensitivity towards his people.
CONCLUSION
The Syair Alif Ba Ta, in actuality covers some aspects related to the develop-
ment of the individual, viz. Knowledge, good deeds (budi) and good communi-
cations (bahasa). These three aspects can be simplified as two important
prerequisites in any individual, i.e the physical and spiritual factors.
58.
Adalah Melayu empunya bahasa,
Bukan memandang ribu dan laksa,
Hanya memandang budi dan bahasa,
Hati terlambat badan binasa.
59.
Ampunya bahasa orang Melayu,
Ibarat seperti daun kayu,
Ada yang segar ada yang layu,
Ada yang bagar ada yang bayu.
60.
Ada makna sekalian bahasa,
Percakapan senangi tidak terasa,
Tetapi bila kurang periksa,
Tersalah sedikit boleh binasa.
53.
“Engkau” and “Aku” are crude by nature,
“Lu” and “Gua” are no good either,
Though speaking to someone lesser,
Don’t ape the chinese and their culture.
The Chinese was referred to in this syair so that their attitude will not be
aped by the Malays. This is in relation to the history of the Chinese migrants in
this region. They had come to this region with the purpose of raking in wealth,
and there is a lot of historical record to support this:
They sell anything that can tempt the native to buy, manufacturized wares and ready-
made clothing, drug, and chemicals for dyeing, and with all sorts of nation. Some come to
the market with bags of copper coins to buy the native produce, and some do not appear
at all, but wait from the early dawn at convenient crossroads to forestall the market by
buying up the articles that are being carried there for sale… (Clive 1975: 363).
Until today, the attitude of the Chinese has been likened to that of the Jews
in Medievel Europe, i.e. in making money the ultimate objective in their life. The
writer concern was expressed in this syair so that the readers could appreciate
the writer’s sensitivity towards his people.
CONCLUSION
The Syair Alif Ba Ta, in actuality covers some aspects related to the develop-
ment of the individual, viz. Knowledge, good deeds (budi) and good communi-
cations (bahasa). These three aspects can be simplified as two important
prerequisites in any individual, i.e the physical and spiritual factors.
58.
Adalah Melayu empunya bahasa,
Bukan memandang ribu dan laksa,
Hanya memandang budi dan bahasa,
Hati terlambat badan binasa.
59.
Ampunya bahasa orang Melayu,
Ibarat seperti daun kayu,
Ada yang segar ada yang layu,
Ada yang bagar ada yang bayu.
60.
Ada makna sekalian bahasa,
Percakapan senangi tidak terasa,
Tetapi bila kurang periksa,
Tersalah sedikit boleh binasa.
126
Sari 21
Translation
58.
And the Malays it is their culture,
Thousands and billions are not the measure,
Only good deeds and manners they treasure,
When the heart is won nothing’s left for sure.
59.
As for the culture of the Malay,
It’s like the leaves if I may say,
Some are healthy while others decay,
Some are rough while others gently sway.
60.
All language bear a meaning,
Good conversation can never sting,
But when no care is taken when speaking,
A slight mistake and you’ll be sinking.
In the final verses of the syair, it is said that Malay language had been used
as the lingua franca by a number of races in Riau.
66.
Ibarat hendak berjual beli,
Tawar menawar suku dan tali,
Bahasa sendiri tidak perduli,
Bahasa Melayu juga yang ghali.
........................
70.
Itu sebab Melayu hairan,
Holanda, Inggeris, Melayu bertuturan,
Rupanya dipandang tidak bertukaran,
Hanya masanya berlainan aturan.
Translation
66.
As in the process of selling and buying,
For every measure you’ll be bargaining,
Their mother tongues will not be sounding,
Only in Malay will they be speaking.
70.
And the Malay is Surprised by the occasion,
Dutch, English and Malay in conversation,
The form of which has no alteration,
Only when time changes the expression.
Sari 21
Translation
58.
And the Malays it is their culture,
Thousands and billions are not the measure,
Only good deeds and manners they treasure,
When the heart is won nothing’s left for sure.
59.
As for the culture of the Malay,
It’s like the leaves if I may say,
Some are healthy while others decay,
Some are rough while others gently sway.
60.
All language bear a meaning,
Good conversation can never sting,
But when no care is taken when speaking,
A slight mistake and you’ll be sinking.
In the final verses of the syair, it is said that Malay language had been used
as the lingua franca by a number of races in Riau.
66.
Ibarat hendak berjual beli,
Tawar menawar suku dan tali,
Bahasa sendiri tidak perduli,
Bahasa Melayu juga yang ghali.
........................
70.
Itu sebab Melayu hairan,
Holanda, Inggeris, Melayu bertuturan,
Rupanya dipandang tidak bertukaran,
Hanya masanya berlainan aturan.
Translation
66.
As in the process of selling and buying,
For every measure you’ll be bargaining,
Their mother tongues will not be sounding,
Only in Malay will they be speaking.
70.
And the Malay is Surprised by the occasion,
Dutch, English and Malay in conversation,
The form of which has no alteration,
Only when time changes the expression.
127
Generally, the Syair Alif Ba Ta makes good reading and understanding even
though its content does not live up to its title. The writer of this syair was full of
awareness that by using the title as a gimmick, he could attract the attention of
the readers who might appreciate his writing. Can the Malays preserve the
Malay culture to the extent that it will always be in focus and be discussed from
time to time?
Generally, the Syair Alif Ba Ta makes good reading and understanding even
though its content does not live up to its title. The writer of this syair was full of
awareness that by using the title as a gimmick, he could attract the attention of
the readers who might appreciate his writing. Can the Malays preserve the
Malay culture to the extent that it will always be in focus and be discussed from
time to time?
(SUMBER : Syair Alif Ba Ta: The Poet and His Mission, Sari Vol. 21, (2003): 109-127)
