Definition of Tembang
Definition of tembang comes from the Javanese language which contains the same meaning as the word kembang or sekar. In Javanese society, people often hear sentences or terms that use these words and contain special meanings, for example: “Pasar Kembang”, that is, a market that sells various kinds kembang (flowers). The flower is good for purposes sadranan, sawur people died, as well as for the needs of dance performances. The types of flowers being sold include kembang mlathi (Jasmine Flowers), kanthil (Magnolia Flowers), mawar (Roses), and kenanga (Cananga flowers). “Kembang sepasang”, namely a family that only has two children of all female sex. It is thought that this type of child can be called sukerta, therefore must diruwat. Diruwat is to purify the children of Sukerta so that later they are free from harm (not being eaten by Batara Kala) so that they can live in peace, happiness, and happiness. In the ruwatan here that is nanggap wayang kulit wayang purwa with certain masterminds and various requirements and usually takes the story of Murwa Kala. Randha Kembang, namely a woman who for some reason is separated (divorced) from her husband (separated by life or death). However, this woman was young, beautiful, and childless. Example of someone from the village, “Dik Asri iku nadyan randha, nanging randha kembang”, this means that this woman named Asri, even though the widow is young, beautiful, and has no children, is still attractive and in demand by many people. “Kembang Desa”, That is, a girl because of her beauty, intelligence, outgoing, and cleverness then becomes the idol of all members of the village community (considered the most beautiful). Both young and old, even all women are attracted to this girl. Usually, the Javanese make comments, “Wah dhasare bocah ayu, pinter, semanak tur sekolahe dhuwur pisan, lan dhasare putrane pak Lurah, mula akeh nom-noman kang padha kapencut”. “Sekar Kedhaton”, namely the wife of a king who is usually depicted in shadow puppets as a beautiful woman, so that if this beauty is described in words (dicandra), she will be more beautiful than her words (luwih rupa kurang candra). “Kembang Lambe”, that is, someone whose actions are not commendable will become the material of gossip in society. Here and there, many people talk about it, so that the name and position are tarnished because of his actions. Javanese people call it kembang lambe or by word of mouth.
From several statements that use the word sekar or kembang, it can be concluded that these words have meanings, including women, beautiful, famous, attractive, beautiful, and so on. Tembang also has the meaning of words or sentences that are arranged and arranged in such a way as to resemble a colorful flower arrangement that looks beautiful and fragrant so that it is attractive to anyone who sees it. The series of words and sentences are sung using human voices (vowels) using the slendro or pelog tunings as is the case with Javanese gamelan tones. In Javanese, it is stated with a sentence “tetembungan kang rinonce saengga kembang, sarta dilagokake kanthi sarana swarane manungsa kang nganggo laras slendro utawa pelog kaya dene larase gamelan Jawa” [1].
By the meaning of its name, the song contains noble teachings taken from historical experiences and life values contained in various wayang stories as symbols of humans, so that when sung or sung it can be likened to a fragrance, fun, carefree, touching flowers. and glad to hear it. For the listeners, it will penetrate the heart as well as become a guide for life towards perfection. This was emphasized firmly by Sultan Agung Hayokro Kusuma, the King of Mataram in educating his children and grandchildren and noble families in the royal environment. Various noble teachings about psychology, morals, religion, loyalty, a sense of patriotism, and so on expressed in the book “Sastra Gendhing” written in the form of the tembang macapat pupuh Dhandhanggula, Sinom, Asmaradana, Pangkur, and Durma. The following is an excerpt from Gendhing's literature on Dhandhanggula and Sinom pupuh.
“Angleluri wasiat sang aji // Sultan Agung ing nagri mataram // Kang misuwur jagat kabeh Satedhak turunipun // Ywa kongsi tanantuk puniki // Sastra gendhing punika // Didimene antuk // Berkahe risang minulya // Lumastari, jinangkung marang Hyang Widhi Minulyeng jagad raya”
“Marma sagung trah mataram // Kinin wignya tembang kuwi //Jer wajib ugering gesang Ngrawuhi titining ngelmi // Ingkang tumrap praja di // Tembang Kawi asalipun // Tan Iya isining sastra // Paugeraning dumadi // Nora ana, kang liya tuduh ing sastra” [2]
According to C.F Winter, tembang has the same meaning as the words sekar, tabuh, gitik or pupuh. Therefore, we often find in tembang books with the words: Tembang or Sekar Dhandhaggula, Sinom, Pangkur and so on, pupuh Asmaradana, Maskumambang, Megatruh, and so on [3].
Macapat Meaning
To be able to describe the meaning of macapat accurately and mathematically, it is very difficult because there are no meaningful written sources available and remembering that it is a type of art that is old from time to time, and is possible to have at any time. understanding of macapat. Therefore, here we will present some views on the meaning of macapat from several sources, it's up to the reader to respond.
Macapat is interpreted etymologically "maca papat-papat", what is meant is the way to sing the macapat song broken down every four syllables [4]. This question received strong protests from the vocal masters and vocalists of Sekar Macapat because, in the implementation of developing the song, it turned out that many words were cut off and finally it could obscure the contents of the text, besides that the musical feeling was very monotonous so that it was boring.
Example:
Kawruh//hana//dunung//ewong//urip//iki - Sice//bolang//gayuh//langit The text in the examples should be sung in one breath (without stopping).
Kawruhana//dununge wong urip iki - Sicebol//anggayuh//langit.
The word macapat, is interpreted the same as the word macepat, the three syllables contain the meaning of fast reading, just like people reading props. Reading fluency means how to read it is not a lot of luk and wiled. So, it is read very simply to prioritize the meaning of the text over the song.
Macapat means "macapat song", which is the fourth reading. In the book "Mardewa Lagu" by R.Ng. Ronggowarsito (1802-1887) a poet from Keraton Surakarta and according to the book "Centhini" by Paku Buwana V; as well as information from several reliable sources in Malang, including Ki Sumantri, Ki Soleh Adi Pramono, Ki Suwito, agreed to be called macapat because it is included in the fourth reading. As for more details, the songs can be grouped into 4 types, namely:
Maca sa lagu grouped Tembang Gedhe first.
Maca ro lagu grouped Tembang Gedhe second Maca sa lagu and maca ro lagu which are grouped into the first and second gedhe songs, using the ancient Javanese language known as kekawin which means syair. The word kekawin comes from the root word kawi which means poet or poet. Kekawin is an imitation of the Sanskrit poem Kawya which originated in India. The use of ancient Javanese language is estimated at 1000-1500, which is finally called literature in ancient Java.
Maca tri lagu grouped Tembang Tengahan The maca tri song in the middle tembang group uses the Central Javanese language or the ancient Javanese language interspersed with the New Javanese language, which starts from 1500-1800 or is also called literature in the Middle Java era. The use of the ancient Javanese language interspersed with the new Javanese language is what causes the middle tembang to be called the dagelan song. Also, it is widespread in the community that this Middle Song is also called the term kidung, so it is often heard that the sentence of the Middle Song itself is referred to as the Middle Song itself.
Maca pat lagu grouped Tembang Macapat The song maca pat which is grouped into macapat tembang uses the new Javanese language since 1800-present which is called literature in the new Javanese era [5].
The term macapat is equated with macopot and macapet which has been known to Javanese people since prehistoric times (prehistoric times) around 1500 BC when it was still animism/dynamism. At that time the community had the following cultural principles: farming, gamelan, wayang, money trading/commerce, astronomy, shipping, batik, and macapet [6]. At certain times they gather in a circle in the middle where the offerings are placed. A syahman / intermediary leads this ceremony, which is a religious ritual ceremony while singing hymns (this event may be the same as this year's kendhuri). The ceremony is called macapet. The word macapet itself comes from the ma syllable which means towards, while capet is defined as vague, semar, supernatural, spirit, respected, or respected. Based on the description above, what is meant by the macapet ceremony is a Javanese religious ceremony in the form of a circle / human sitting in a circle complete with offerings accompanied by songs of praise shown to Sang Hyang Semar, Semar, Sang Hyang Maya, or Sang Hyang Gaib.
The macapat song is also known as tembang cilik, this is because the macapat song is very familiar with kawula alit (poor people) who live in rural areas and big cities. This familiarity is made possible by the use of language and songs that are simple but delicious and easy to learn so that they can be accepted by the wider community, especially the small community. Also, the number of Macapat songs (11 types) is the smallest (alit) when compared to Sekar Tengah which amounts to 40 types, and Sekar Ageng which amounts to hundreds.
Initially Macapat songs included independent vocal art (pure vocals), not using musical instruments and scales in their presentation, but only specifically for vocals, so they only recognized the tone system, namely slendro or pelog. Thus the macapat song does not use pathet elements, but only recognizes the tunes, namely slendro or pelog. However, in writing in various macapat books, a pathet is usually included, this is done to simplify the teaching and learning process.
Macapat songs, which use pure vocals, can coexist with both vocal music and pure instrument music. These two types of arts that can coexist can be grouped into the high culture type or "Adi Luhung" (hochkultur) [7]. Macapat songs were originally used for waosan or reading books (literary works) written in tembang form. It could be that the development of this literary work was motivated by oral/oral traditions that tend to convey information by word of mouth. This is because there are still many people who can read and write. Therefore, to convey information so that it is easily accepted by the community, an attractive medium is made, namely songs. However, in a very long period and community members have been able to read and write, it does not mean that Macapat songs are less attractive to the public. However, due to its flexible nature and the use of slendro and pelog tones in its presentation, tembang macapat can blend in and enter the world of music by developing its musical taste even with different forms and forms. In the world of music, it is also profitable because it can increase vocabulary. REFERENCES: [1] B. Yudayana, Gamelan Jawa, Awal Mula-makna Masa Depannya. Jakarta: P.T. Karya Unipress, 1984. [2] Darusuprapto, Almanak Dewi Sri. Yogyakarta: Redaksi Kamajaya, 1981.
[3] C. F. Winter, Serat Bausastra Jawa Kawi. Betawi: Cap-Capan Guperman, 1880.
[4]Tedjohadisumarto, Mbombong Manah. Jakarta: Djambatan, 1958.
[5] Darsono, “Beberapa Pandangan Tentang Tembang Macapat,” Keteg, vol. 16, p. 27, 2016.
[6] R. Soekmono, Pengantar Sejarah Kebudayaan Jilid I. Yogyakarta: Kanisius, 1981.
[7] J. Becker, J. Kunst, and E. L. Heins, Music in Java; Its History, Its Theory and Its Technique, vol. 19, no. 2. 1975.
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