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Inside the palace
The gamelan plays gĕndhing Gandrung Mangu, a gentle and melodious composition in the scale slendro and the mode manyura.
CANTILLATION: CANTILLATION:E
KOMBANGAN: KOMBANGAN:E
The dhalang extracts the kayon, moves it to the right, spins it round twice, and plants it far right in the bottom trunk.
The dhalang announces the maidservant Limbuk’s arrival by rapping a pattern on the puppet chest. She leaps on-screen from the right, stands gasping for a while, and then starts dancing centre-stage, wildly waving both her arms . The drummer plays rhythmic­ally to accentuate her movements while the dhalang does the same with the kĕpyak.
e
e
After some time Limbuk turns round in the left gawang and performs a sĕmbah towards the queen’s quarters at the right. She sits down on the floor.
e
e
Cangik (Limbuk’s mother, also a servant) enters from the right. She dances slowly and deliberately while the dhalang accentuates her movements with dhodhogan and the drum­mer with his playing. In the left gawang, Cangik turns and performs a sĕmbah in the direction of the queen’s quarters. She sits down on the floor in front of her daughter.
o
o
Queen Banowati enters right, facing her servants. She sits down on a seat (i.e., the puppet is implanted in the upper trunk). With her right hand she strokes the hair on her forehead and the locks on her shoulders. Then she presses both her hands to her bosom and adjusts her garment .
e
e
The dhalang raps the chest once, cueing the gamelan to accelerate and then to play slowly and pianissimo.
RECITATIVE: The one who is seated in front of the doors of the Parasĕdya,
JANTURAN: Ingkang lĕnggah wontĕn ing ngajĕnging kori Parasĕdya,
to the west of the great hall. «» «»
sakkilening pandhapi agung. «» «»
This then is the appearance
Mĕnika ta warnane
of the spouse of Astina’s king,
garwa nata Ngastina,
the queen consort of Astina. «» «»
inggih sang prameswari Ngastina. «» «»
A princess from Mandaraka, the third-born child of King Saliya. «»
Putri sangking Mandaraka, atmajaning Prabu Saliya ingkang angka tiga. «»
Named Queen Banowati. «»
Sĕsilih, sang Ratu Banowati. «»
And Lady Banowati, «»
Ya Dewi Banowati, «»
and Lady Tanowati. «» «»
ya Dewi Tanowati. «» «»
She is called Lady
Mila awasta Dewi
Banowati, Banawati, and Tanowati,
Banowati, Banawati, Tanowati,
for they bear the meaning,
ingkang mĕngku wĕrdi,
that her Ladyship’s aspect can be likened to the radiance of water. «» «»
cahyane sang Dewi, yen cinandra pindha soroting toya. «» «»
A woman beautiful in appearance, clad more­over in eleg­ant garments; recalling she is a king’s daughter espoused by a ruler, it is no
Wanita endah ing warna, tur ta karĕngga busana; eling-eling atmajaning nalendra ginarwa ratu, mila datan
(tha)
(kal)
wonder that she is FAMED far and wide,
elok lamun ta KONDHANG kalokeng rat,
her renown travelling beyond the borders. «» «»
malembar dumugi njawining rangkah. «» «»
For her skin is light like sliced cassumunar,
Dhasar salira jĕnar ambĕngle keris,
she has a model head of modest size,
mĕstaka sĕdhĕng amaesan,
black hair like crinum lilies, in permanent layers as if so arranged.
rikma cĕmĕng ngĕmbang bakung, tĕtĕp atap lir tinata.
Small locks on the temples,
Athi-athi,
the locks on her forehead like a scatter of coins, her brow as smooth as marble.
sinome hamicis panjrah, palarapane nyela cĕndhani.
Ears modest like tree mushrooms, the temples seem forged with a hammer, with locks pointed as if by design, her lashes bent towards the skies; «»
Karna sĕdhĕng anjamur kuping, pilingan hanapak palu, sogokan kaya pinatut, idĕpe tĕmĕngeng tawang; «»
the eyebrows: like crescent moons, joined to veins that appear to be painted. «»
alis: nanggal sĕpisan, kasambungan bayu kaya pinulas. «»
The eyes: wide the shape of bulbs; the cheeks smooth, her chin square like the handle of an axe that has snapped.
Netra: mblalak mbawang sĕbungkul; pangarasan ramping, uwange nyangkal putung.
The nasal bridge seems contrived, the nose is DELICATE, her lips like a cracked mango­steen, the teeth white and NEATLY ALIGNED like water-drops. «»
Pĕpasu lir pinatut, grana NGRUNGÍH, lathinya manggis karĕngat, waja pĕthak LINTIP lir tirta tumetes. «»
A modest neck like a gadung vine, the chest shapely her shoulders like a balance for gold. «»
Jangga sĕdhĕng anglung gadhung, dhadha wijang pamidhangane anraju mas. «»
The breasts: like ivory coconuts, the veins distinct her arms like ivory bows, her fin­gers like the tips of bulletwood fruits. «»
Pĕmbayun: hangĕnyu dĕnta, bĕbayu katon ngarĕncang astane nggĕndhewa gadhing, darijine mucuk tanjung. «»
A waist as a wasp’s, hips prominent buttocks modest as if designed thighs like a mole-cricket’s femurs. «»
Lambung hanawon kĕmit, cĕthik mungal pocong sĕdhĕng lir pinatut pupu hamokang gangsir. «»
Knees: like the jewelled cup, shins straight, tapering, calves firm and shaped like kĕmanaks, Achilles’ tendons thin and shining through, heels so round they seem drawn with compasses. «»
Jajĕngku: lir cupu manik, garĕs lurus, turut amĕrit, kempol kiyal angĕmanak, kĕncet lĕnggang maya-maya, tungkak bundĕr lir jinangka. «»
Soles like stools of ivory, toes resembling the heads of snakes; «» «»
Tlapakan ngamparan gadhing, ndriji tĕkan jĕjĕmpol kaya ndhas tĕksaka; «» «»
in attempts to depict her, there is a want of similes and a surplus of features,
lamun cinandra, kurang candra luwih warna,
far from a mortal; she is as a heavenly nymph become manifest. «»
ora mantra-mantra titah; yayah widadari kang ngejawantah. «»
[Meanwhile the gamelan, still playing pianissimo and in slow tempo, proceeds to the transitional phrase leading to the second movement of Gandrung Mangu.]
In her union with King Duryudana,
Kagarwa Prabu Duryudana,
she has borne two children; yet: never has she angered him, they never clash or quarrel,
wus pĕputra kalih; nanging: dereng nate karĕngon, ora nate tukar padu,
because the queen is able
labĕt sang ratu sagĕd
to gratify her husband’s wishes. «»
ngladosi dhatĕng kĕrsanipun ingkĕng raka. «»
Her Ladyship being so SKILful in gratifying him, it is no wonder that King Duryudana has FOUND the summum of satisfaction. «»
Saka PINtĕre sang Dewi nggennya ngladeni, mila datan mokal, Prabu Duryudana kaya wus ANTUK jatining pĕmarĕm. «»
Thus though King Duryudana is a MONARCH, he has but a single spouse.
Mila Prabu Duryudana nadyan ta NALENDRA, garwane amung sawiji.
ONLY Lady Banowati,
MUNG Dewi Banowati,
for he seems to have found the sum–mum of satisfaction,
sabab kaya wus antuk ja–tining pĕmarĕm,
as Queen Banowati is so skilful in gratifying him. «» «»
karana saka pintĕre nggennya ngladosi sang Ratu Banowati. «» «»
She is seated with a~ll the handmaidens in attendance.
Nalika lĕnggah kahadhĕp sanggya~ para ĕmban.
Awaiting the return of her husband. «» «»
Hanganti konduripun ingkĕng raka. «» «»
Now once
Ing mangke dupi
she hears the signal of the ruler’s return the queen promptly springs from her seat;
mirĕng tĕngara kunduring sang katong sigra sang ratu mĕnyat saking palĕnggahan;
without further ado she goes to meet King Kurupati as he returns.
daya-daya hamĕthuk marang konduring sang Prabu Kurupati.
CANTILLATION:E
KOMBANGAN:E
By intoning this syllable and rapping once on the gong stroke that concludes the transitional phrase, the dhalang cues the musicians to return to ordinary volume. They play the second movement of Gandrung Mangu.
Queen Banowati rises and exits left, her right hand on the fold of her waist-cloth, her left arm swinging gently. Limbuk and Cangik stand up together, turn, and follow her.
Queen Banowati and King Duryudana, both holding the folds of their waist-cloths with two hands, enter simultaneously, Banowati from the right and Duryudana from the left . Banowati sinks to the ground. She makes a sĕmbah and the king acknowledges it with a quick nod. Banowati rises and approaches her husband. In front of him she turns round; together they walk off to the right.
They reappear from the left and halt. Banowati turns to Duryudana while moving backwards towards the centre of the screen. She sits down on the floor.
o
o
Banowati performs a sĕmbah to her husband, who acknowledges this with a nod. He takes his seat at the left. Extending both arms, he signals Banowati to make herself comfortable. She takes a seat opposite her husband.
e
e
Banowati performs another sĕmbah, then places her hands in her lap.
Cangik emerges at the right, makes a sĕmbah towards the king, and seats herself on the floor behind Queen Banowati. Limbuk enters too, performs a sĕmbah, and sits behind her mother. One of the king’s maidservants appears behind the king, makes a sĕmbah towards the queen, and sits down on the floor, her hands in her lap. The other maidservant follows .
With a rapping pattern the dhalang signals a slight accelerando. Gandrung Mangu is concluded with a ritardando.
SERENE MOOD SONG:
PATHĔT MANYURA AGĔNG:
O
O
Lucent and resplendent was the yard with its gravel of red coral
Soba bra mahĕni pawal nataringkang
o
wo
Blended with splendid pearls
Rog mutyara hararas
o
o
Beryl and sapphire formed the outer
Wedurya maranila bra
Wall of the enclosure; the lotuses
Prani pagĕr tunjungnya
Were gleaming emeralds
Mantĕn lumĕng
o
o
The diamonds on the gate flared, fashioned
Muntab intĕning gapura macawi
Like the sun god ablaze
Ywang Surya katon ujwala
e
e
o
o
BANOWATI: By your lea—ve, by your leave Venerated Majesty, a short while after your return,
BANOWATI: Kawula nuwu—n, nuwun dereng dangu konduripun Paduka ingkang si­nuwun,
I extend my homage may it be placed underneath Your Venerated Majesty’s fee—t.
kula ngaturakĕn pangabĕkti mugi konjuk, wontĕn ing sahandhaping pada Paduka ingkang sinuwu—n.
DURYUDANA: Queen,
DURYUDANA: Ratu,
it is acknowledged great is my gratitude for your offering of homage to your husband.
wus ndaktampa bangĕt panarimaku sira ngaturake pangabĕkti marang pun kakang.
Receive my blessings, Queen.
Pĕngestuku tampanana, Ratu.
BANOWATI: I am at your service as you desire, they are received in both hands, held high may they serve as a talisman. «»
BANOWATI: Kawula nuwun nun inggih, kacadhong tangan kĕkalih, kapundhi dadosa jimat paripih. «»
Majesty—, you were at the assembly for rather a long time,
Sinuwu—n, sawĕtawis dangu Paduka wontĕn madyaning pasewakan,
what was it that occupied you, please allow your spouse to beg clarification.
mĕnapa ingkang dipun pĕnggalih, kĕparĕnga ingkĕng garwa nyuwun dhawuh.
DURYUDANA: Know then Queen,
DURYUDANA: Wruhanana Ratu,
your husband was at the assembly for quite some time,
marmane pun kakang sawatara suwe ana pasewakan,
because Brother Bratasena made his appearance there. «»
awit pasewakan kasowanan Dhimas Bratasena. «»
His purpose was to ask to borrow Father Druna.
Ingkang wigati, bakal nyuwun ngampil Bapa Druna.
As I learned, Brother Bratasena wanted to request the science of the whence and whither of being
Kang wis ndakpirĕng, Dhimas Bratasena, bakal nyuwun kawruh sangkan paraning dumadi,
from Father Druna. «»
saka Bapa Druna. «»
Father Druna was pleased
Bapa Druna kĕparĕng
to give him this science,
maringake kawruh mau,
provided that Brother Bratasena can present
waton Dhimas Bratasena bisa ngaturake
the tall tree, nest of the wind,
wujude kayu gung susuhing angin,
as payment for his instruction in the science by Father Druna.
minangka pitukon nggone bakal nampa kawruh saka Bapa Druna.
BANOWATI: Is that so, Majesty—?
BANOWATI: Mĕkatĕn, Sinuwu—n.
DURYUDANA: Yes.
DURYUDANA: Hiya.
BANOWATI: And what happened further?
BANOWATI: Sĕlajĕngipun kados pundi.
DURYUDANA: Today Brother Bratasena has set off from the capital,
DURYUDANA: Dina iki Dhimas Bratasena wus mangkat saka praja,
following Father Druna’s directions, he is going to climb Mount Candramuka,
manut pituduhing Bapa Druna, bakal munggah marang Gunung Candramuka,
to search for the tall tree nest of the wind.
golek kayu gung susuhing angin.
BANOWATI: My oh my—, oh my oh my.
BANOWATI: Bat toba—t, tobat tobat.
How peculiar that Brother Wĕrkudara is so infatuated with a science that Father Druna possesses.
Mbotĕn ngatĕn Dhimas Wĕrkudara kok sangĕt anggenipun gandrung dhatĕng kawruhipun Bapa Druna.
Because to my knowledge Father Druna is not a teacher of sciences,
Mangka sakngĕrtos kula Bapa Druna mĕnika sanes guru kawruh,
but merely a teacher of fighters.
namung gurunipun tiyang pĕrang.
I wonder whether Father Druna will be able
Mĕnapa kintĕn-kintĕn Bapa Druna sagĕd
to give him this science of the whence and whither of being, Majesty—.
maringakĕn, kawruh sangkan paraning dumadi kala wau, Sinuwu—n.
DURYUDANA: There is no need, my queen, to cast doubt on
DURYUDANA: Ora susah, Yayi Ratu maido marang
Father Druna’s discernment. «»
kawicaksananing Bapa Druna. «»
Studying with a teacher calls for trust.
Wong mĕguru kuwi, kudu nganggo kapĕrcayan.
While as it happens, Brother Wĕrkudara
Mangka nyatane, Dhimas Wĕrkudara
is putting his trust in Father Druna now.
dina iki pĕrcayane lagi mĕnyang Bapa Druna.
BANOWATI: As you command as you desire.
BANOWATI: Kawula nuwun nun inggih.
DURYUDANA: Therefore Queen,
DURYUDANA: Ingkang mangkono Ratu,
your husband will enter the chamber of worship.
pun kakang bakal munggah marang sanggar pamujan.
To supplicate the gods,
Nyĕnyuwun klawan jawata,
that Brother Wĕrkudara may attain the goal he is pursuing.
muga kasĕmbadan apa kang dadi gĕgayuhan­ing Dhimas Wĕrkudara.
BANOWATI: If that is so may it please you if before anything else I escort Your Majesty to the Banquet Hall,
BANOWATI: Mĕnawi mĕkatĕn langkung rumiyin mangga kĕparĕnga Sinuwun kula dherekakĕn malĕbĕt dhatĕng Sasana Andrawina,
to serve you some noble fare.
sawĕtawis kula ladosi dhĕdhaharan.
DURYUDANA: So my queenly wife wants to join her husband in a meal?
DURYUDANA: Mĕngkono kĕrsaning Yayi Ratu, pun kakang bakal kadherekake dhahar.
BANOWATI: I am at your service as you desire.
BANOWATI: Kula nuwun nun inggih.
DURYUDANA: Very well.
DURYUDANA: Hiya.
Your husband will follow your wish without delay, so do now set out your husband’s meal.
Ora liwat pun kakang hamung manut, mara enggal cawisna dhĕdhaharaning pun kakang.
ROMANTIC MOOD SONG:
SĔNDHON KLOLORAN SLENDRO NĔM:
Fiery eyes
Galak ulat
Like confluent lightning flashes
Lir thathit ambarung
[Banowati rises, approaches Duryudana, and performs a sĕmbah before him.]
Her countenance
Kang pamulu
[She turns and takes the king’s hand in hers.]
Refined and sweet inspiring love
Halus manis maweh kung
[She glances at him, then leads him off to the right.]
o
o
Of seemly stature
Sĕmbada gĕng
[The king’s maidservants rise and follow.]
Her build a trifle slim
Hadĕdĕg manda rangkung
[Limbuk and Cangik rise, turn, and follow.]
[interlude]
[umpak]
[Limbuk and Cangik enter again from the left and jump up and down on the kĕpyak rhythm.]
Sprightly so that
Agoreh pan
[They walk slowly to the right.]
It was apt if she enkindled passion
Dadya pantĕs malar kung
[They exit.]
o, o
o, o
[They reappear left and halt centre-screen.]
e
e
[Cangik turns and embraces her daughter. Limbuk sits down on the floor, Cangik steps backwards.]
[Cangik turns and with her daughter starts moving slowly to the right.]
CANGIK [sitting down]: My pretty chi—ld,
CANGIK: Anakku bocah ayu—,
my lovely child; my darli—ng, Rosdiah.
anakku bocah sing kĕnes; ndhu—k, Rusdiyah. [laughter]
LIMBUK: What is it Mum?
LIMBUK: Ana apa Yung.
CANGIK: My oh my—, oh my. «»
CANGIK: Bat toba—t, tobat. «»
What luck you’re here, darli—ng, darling. «»
Rahayune kok ana kowe, ndhu—k, ndhuk. «»
If you weren’t around then HOW would I go about talking with these people here, dear? «»
Upamane ora nana kowe ngono njur PIYE nggonku arĕp omong karo piyayi kene, ngger. «» [some laughter]
LIMBUK: Yes Mum.
LIMBUK: Iya Yung.
It may be by fits and starts but I try to be of assistance to you.
Ora ketang saktundha sakdhilík-dhilík aku ngrewangi sampeyan.
CANGIK: Right. «»
CANGIK: Iya. «»
[Bends over to Limbuk:] Darli—ng.
Ndhu—k.
LIMBUK: What?
LIMBUK: Apa.
CANGIK: Just now did you— see His Majesty walking hand in hand with her Ladyship?
CANGIK: Kowe mau— nyumurupi Sinuwun gĕgandhengan asta karo Gusti Putri.
LIMBUK: Oh,
LIMBUK: Wah,
[shakes her head:] Mu—m, Mum. «»
Yu—ng, Yung. «»
It really catches my fancy to see His Majesty walk hand in hand with her ladyship.
Yen aku nyumurupi Sinuwun gĕgandhengan asta karo Gusti Putri kok rumangsa pengin.
It makes me wonder why a human being should be shown up by a lorry.
Ingatase aku iki mĕnungsa kok kalah karo montor.
CANGIK: What are you getting at?
CANGIK: Piye ta?
LIMBUK: If even lorries can be coupled how come up till now I’m still single?
LIMBUK: Montor we ana sing gandhengan kok aku sakyah ene ijen.
CANGIK: There you go, you shouldn’t be so stubborn darli—ng, it’s time you let me marry you off.
CANGIK: Mula ya mula, kowe aja wangkot ya ndhu—k, kowe ndang gĕlĕma takrabekke.
Because you must bear in mind,
Marga ngelingana,
that we as human beings are obliged to extend the course of history.
mĕnungsa urip kuwi diwajibake nyambung sĕjarah.
A good history may serve as an example; a history that isn’t any good shouldn’t be continued.
Sĕjarah sing apik kĕna kanggo patuladhan; sĕjarah sing nora apik aja nganti di­tĕrusake.
LIMBUK: Right.
LIMBUK: Iya.
CANGIK: It’s possible to extend the course of history only if one has children.
CANGIK: Bisane nyambung sĕjarah yen wong kuwi nduwe anak.
Because it’s these children that’ll extend one’s family line.
Amĕrga ya si anak mau, sing bakal nyambung sĕjarahe.
My history is going to be extended because I’ve got you.
Sĕjarahku bakal disambung sabab aku nduwe anak kowe.
But you, darling:
Barĕng kowe, ndhuk:
who’s going to extend yours?
sapa sing arĕp nyambung sĕjarahmu?
Because you haven’t got children. How could you anyway ’cause you haven’t even got a husband.
Wong kowe ora nduwe anak. Sing arĕp manak we piye wong bojo we ora nduwe.
So darli—ng, stop being so stubborn and let me quickly get you settled down.
Mula ya ndhu—k, aja wangkot kowe ndang ndakomah-omahke.
LIMBUK: I don’t mind settling down but I’m waiting till I’ve finished college, you see, Mum.
LIMBUK: Aku gĕlĕm omah-omah nanging ngĕn­teni nek wis rampung kuliyahku sik, kok Yung.
CANGIK: You’re waiting till you’ve finished college?
CANGIK: Kowe ngĕnteni rampunging ku­liyahmu?
LIMBUK: Yes.
LIMBUK: Iya.
CANGIK: Fine but I should point out to you my darli—ng.
CANGIK: Ya mung wanti-wanti wĕlingku nyang kowe ya ndhu—k.
[Embraces her daughter:] Once a gentleman has made you his spouse,
Yen wis sĕwanci-wanci kowe wis dipundhut garwa karo piyayi kakung,
you mustn’t allow yourself to disregard the five symbols.
aja nganti kowe ninggalake marang pĕsĕmon limang pĕrkara.
LIMBUK: Such as?
LIMBUK: Upamane.
CANGIK: In living together as a couple, you should apply the symbolism of the mansion,
CANGIK: Jroning bĕbrayan salaki rabi kuwi, ngĕnggonana pĕsĕmoning wisma,
the symbolism of the lady,
pĕsĕmoning wanita,
the symbolism of the steed.
pĕsĕmoning turangga.
The symbolism of the poniard.
Pĕsĕmoning curiga.
The symbolism of the fowl, apply them.
Pĕsĕmoning kukila, kuwi nggonana.
LIMBUK: Can you explain, Mum?
LIMBUK: Kuwi nalare piye, Yung.
CANGIK: The symbolism of the mansion; mansion is house. The house can be given a double sense.
CANGIK: Pĕsĕmoning wisma; wisma kuwi omah. Omah kwi kĕna disurasa wĕrna loro.
In the first sense a house is a point of identi­fication; if your –
Surasa kang sĕpisan omah kuwi kanggo papan panĕngĕran; yen kowe di–
friends are looking for you there’s somewhere they can go and find you. No matter if you’re only renting it.
goleki karo kancamu kwi gĕnah yen jujugane ana. Ora ketang omahmu lagi nyewa ora papa.
Even better if you own it yourself.
Sokur nduwe omah dhewe.
When somebody asks you “Where do you live, darling?”
Yen ditakoni “Omahmu ngĕndi, ndhuk?”
“There, in that alley.” See? Isn’t that clear?
“Mrika, gang mrika.” Lho; rak wis gĕnah ta?
LIMBUK: Yes. «»
LIMBUK: Iya. «»
CANGIK: As to the second sense,
CANGIK: Surasa (ks) sing kaping pindho,
a house serves as a shelter.
omah kuwi, mujudake pĕngayoman.
As a human being you mustn’t forget the one who shelters you in life.
Kowe wong urip aja lali karo sing ngayomi uripmu.
And who shelters you in life, other than the Lord Who Has Made Life?
Sapa sing ngayomi uripmu, kajaba Gusti Sing Gawe Urip.
Externally you’re sheltered by your country and government.
Ing tata gĕlar kowe diayomi dening nĕgara lan pĕpĕrentahanmu.
Therefore you mustn’t forget to pay obeisance to the Maker of Life,
Mula kowe aja nganti lali manĕmbah marang Sing Gawe Urip,
according to the religion and creed that you profess.
manut marang agama lan kapĕrcayan kang tokrasuk.
LIMBUK: Yes Mum, yes.
LIMBUK: Iya Yung, iya.
CANGIK: The second is to apply the symbolism of the lady.
CANGIK: Kaping pindho nganggo pĕsĕmoning wanita.
Lady is woman, woman is companion, companion is attendant.
Wanita kwi wadon, wadon kwi wadu, wadu kwi kawula.
You should be able to attend to your man once you’re married to him.
Sing bisa ngawula marang wong lanang yen wis diwĕngku dening wong lanang.
You mustn’t try to get the better of him, just because a woman can make a living can come up with the housekeeping herself.
Aja kowe mbanjur golek mĕnang, dumeh wong wedok isa golek kaya dhewe isa golek blanja dhewe.
Contradicting your man isn’t done.
Nyang wong lanang wani ki ora kĕna.
Remember that a man is God apparent;
Ngelinga yen wong lanang kuwi Alah katon;
if a woman gets to contradicting her man, I assure you it’ll bring her bad luck darling.
yen nganti kuwi wong wadon wani karo wong lanang kuwi, kuwalat takkandhani ndhuk.
LIMBUK: Yes Mum yes.
LIMBUK: Iya Yung iya.
CANGIK: In the second place, a woman is a vessel.
CANGIK: Kaping pindho, wong wadon kuwi wadhah.
I urge and implore you, before you’re married you shouldn’t get your vessel fouled.
Takjaluk kanthi bangĕt, kowe sakdurunge omah-omah aja nganti ngrĕgĕdi nyang wadhahmu.
The seed may be fine but if the vessel’s fouled,
Puluh wijine apik yen wadhahe ki rĕgĕd,
and something starts to grow, that’s shameful.
dumadine tuwuh, malah ngisin-isini.
After all you’re a big girl now.
Dhasare kowe bocah sing wis prawan gĕdhe.
A girl, when she’s grown up,
Bocah ki, yen wis diwasa,
is comparable to a flower sending out a fragrant smell.
ibarate kaya kĕmbang sing lagi mbabarake ganda arum.
When a flower smells fragrant,
Kĕmbang ki yen gandane lagi arum,
it’s hardly surprising if lots of honey-bees and lots of bumble-bees come and circle round it,
ora aneh, akeh tawon-tawon kombang-kombang sing padha ngidĕri marang si kĕmbang mau,
because they want to suck up the nectar in that flower.
pĕrlune arĕp nĕsĕp marang maduning si kĕmbang mau.
[Embraces Limbuk:] So darli—ng, being a flower you’ve got to take care.
Mula ya ndhu—k, kowe dadi kĕmbang kudu sing ngati-ati.
[Embraces her again:] Don’t – give way
Aja (t) – gampang
to irresponsible bees that want to suck up your nectar my darli—ng. «»
disĕsĕp madumu karo tawon sing ora tanggung jawab ya ndhu—k. «»
LIMBUK: Yes Mum yes.
LIMBUK: Iya Yung iya.
CANGIK: Thirdly you should apply the symbolism of the poniard.
CANGIK: Kaping tĕlu nganggoa pĕsĕmoning curiga.
Poniard means dagger.
Curiga kuwi kĕris.
The dagger can be made sense of in two ways.
Kĕris kĕna disurasa wĕrna loro.
LIMBUK: What are they?
LIMBUK: Upamane.
CANGIK: In the first place:
CANGIK: Ingkang sĕpisan:
it completes the formal attire of a Javanese man,
kuwi mujudake pĕngagĕman jangkĕp tumraping wong Jawa,
so that he’s fit to be seen.
kĕna kanggo sĕsawangan.
Once you’ve settled down
Sĕwanci-wanci kowe omah-omah
are wedded to someone,
diwĕngku karo wong lanang,
may you set the people in your neighbourhood an example,
kĕnaa kanggo tĕpa tuladhaning tangga tĕparomu,
may you be fit to be observed.
kĕnaa disawang sing kanthi bĕcik.
LIMBUK: Right.
LIMBUK: Iya.
CANGIK: So that you can lead by example, my dear.
CANGIK: Ing pĕngajab kĕna kanggo tuntunan, ya ngger.
LIMBUK: Right.
LIMBUK: Iya.
CANGIK: The dagger, in the second sense, is a sharp object.
CANGIK: Kĕris, surasa kang wĕrna loro kuwi barang landhĕp.
I want to urge on you,
Takjaluk kanthi bangĕt,
that you must be able to sharpen your feel­ings when you
kowe kudu isa nglandhĕpake rasamu jroning kowe (mĕng)
are wedded to some gentleman.
winĕngku dening piyayi kakung.
You have to take account of circumstances,
Kudu angon kahanan,
you must look out for hints.
kudu nonton marang gĕlagat.
As a woman, if there’s anything you want from your man you mustn’t just ask for it,
Kowe wong wadon, njaluk saknjaluk nyang wong lanang aja waton njaluk,
but you must consider how much he happens to take home, how much he has to spend.
ning kudu nonton kayane sing lanang, blanjane sing kakung.
Because if you just ask without regard for what your man has to spend,
Awit yen kowe waton njaluk ora nonton blanjane sing kakung,
due to your husband’s fondness for you,
saka sĕnĕnge bojomu nyang kowe,
he’ll cast himself into the abyss of disgrace; well there it is that’s quite wrong.
nganti nĕmpuh marang juranging kanisthan; lho kuwi rak (o) malah ora apik.
LIMBUK: Yes Mum.
LIMBUK: Iya Yung.
CANGIK: In the fourth place you should apply the symbolism of the steed. Steed is horse.
CANGIK: Kaping papat ngagĕma pĕsĕmoning turangga. Turangga kuwi jaran.
The horse can be made sense of in two ways.
Jaran kuwi kĕna disurasa wĕrna loro.
In the first place it’s something you mount.
Ingkang sĕpisan kwi mujudake tĕtumpakan.
What you mount is a throne,
Tĕtumpakan kuwi singangsana,
a throne stands for status.
singangsana kwi mujudake pangkat.
I wish and hope my dear, that you’ll find a man of status,
Takkudang ya ndhuk, muga-muga kowe entuka wong pangkat,
that you’ll find a man of rank.
entuka wong drajat.
Because people living in this world
Marga wong urip ana ndonya kuwi,
if at all possible should
yen bisa kudu
lay hold of three things,
bisa ngrĕgĕm tĕlung pĕrkara,
namely: property,
yaiku: harta,
gallantry and ability.
wirya lawan wasis.
If they manage to obtain these three things, the perfect life surely awaits them, darling.
Lamun bisa nyĕkĕl tri prakara iku, yĕkti bakal bisa nyĕdhaki nyang kasampurnan uripe, ya ndhuk.
LIMBUK: Yes Mum yes. «»
LIMBUK: Iya Yung iya. «»
About the second?
Dene sing kaping pindho.
CANGIK: A horse can run fast.
CANGIK: Jaran kuwi, playune bantĕr.
Whatever one’s aspirations, for them to come about,
Nduwe gĕgayuhan apa wae kuwi, bisane klakon,
to be attained one should –
katĕkan kudu di–
make an effort,
budidaya,
so that one makes progress quickly.
murih lancare nggone lumaku.
It’s all right to strain as long as one doesn’t deviate from what has been ordained.
Nyĕngka ya kĕna ning aja nganti ninggalake marang garising kodrat.
LIMBUK: Right. «»
LIMBUK: Iya. «»
The fifth and last?
Gĕnĕping kaping lima.
CANGIK: The fifth is:
CANGIK: Kaping lima ya kuwi:
the fowl.
kukila.
Fowl means bird.
Kukila kuwi manuk.
LIMBUK: Bird.
LIMBUK: Manuk.
CANGIK: Yes. «»
CANGIK: Iya. «»
My child my darli—ng, my child. [Embraces Limbuk:] Now that
Anakku ndhu—k, anakku. Barĕng
I mention birds I’m reminded of your late father who has passed away.
aku ngrĕmbug manuk njur kelingan karo swargi bapakmu sing wis ora neneng.
LIMBUK: How come?
LIMBUK: Piye.
CANGIK: Your father used to be absolutely crazy about birds,
CANGIK: Bapakmu ndhisik ki nyang manuk ki sĕnĕnge ora ilok,
so that he nearly forgot about me, darling.
nganti meh lali karo aku, ndhuk.
Whenever he came home from a journey he always brought me a bird for a present.
Anggĕre kondur saka tindak ki mĕsthi mulih nggawa oleh-oleh manuk.
Day and ni—ght he had no thought for me your father just kept stroking his bird.
Rina wĕngi— ora kobĕr mikir aku mung ngĕlus-ĕlus manuke bapakmu kuwi.
LIMBUK: Is that so Mum?
LIMBUK: Ngono Yung.
CANGIK: Yes because as a hobby your father used to keep zebra doves.
CANGIK: Iya wong ndhisik ki kĕng rama nduwe kĕlangĕnan kutut.
LIMBUK: Right.
LIMBUK: Iya.
CANGIK: A bird can be given a deeper sense. «»
CANGIK: Ing kene manuk kwi kĕna disurasa. «»
Take its sound,
Dijupuk suwarane,
which is truly able to soothe all those who listen to it.
kang yĕktine bisa nĕntrĕmake sing padha mirĕngake.
If one is fond of birds, hearing their sounds can soothe one’s heart.
Yen wis sĕnĕng nyang manuk, krungu suwarane kwi, bisa nĕntrĕmake ati.
The same holds for you darling,
Sĕmono uga kowe ndhuk,
may you be able to soothe your man’s heart,
bisaa nĕntrĕmke nyang atine wong lanang,
may you be able to put your man’s mind at ease.
bisaa nyĕmelehake marang rasaning wong lanang.
Secondly,
Kaping pindho,
it’s in the nature of a bird to fly north and south and east and west in search of food.
manuk kuwi, gaweane mabur ngalor ngidul ngetan ngulon golek pangan.
When it’s found food, the bird will go back again to its cage.
Yen wis entuk pangan, si manuk mau bakal bali nyang kurungane mĕneh.
The same, darling, should hold for you and your husband,
Sĕmono uga ya ndhuk, apa kowe apa bojomu,
when you’re finished looking for food,
nek wis rampung olehe golek pangan,
you’ve got to return to your own house.
kuwi kudu mulih nyang omahmu dhewe.
You shouldn’t alight on the house of a neighbour.
Aja nganti kwe mencok nyang omahe tangga.
You shouldn’t return to someone else’s house, my dear.
Aja nganti kwe mulih nyang omahe wong liya, ya ngger.
You shouldn’t be shown up by a bird. «»
Aja nganti kalah karo manuk. «»
LIMBUK: Right,
LIMBUK: Iyoh,
I shall take your instructions seriously;
takestokake dhawuh sampeyan;
may I be able to comply with them.
muga-muga aku bisa nglĕksanani.
CANGIK: Fine darli—ng, fine. [Both rise.]
CANGIK: Iya ndhu—k, iya.
When do you think, dear, you’ll be prepared to be wedded?
Kira-kira suk kapan, ngger, (gĕlĕm) nggonmu gĕlĕm diwĕngku wong lanang?
LIMBUK: In a little while Mum.
LIMBUK: Kurang sĕdhĕla kok Yung.
CANGIK: Because there’s someone already, my dear
CANGIK: Mangka ki wis ana, lho ngger,
a man who wants to marry you, my dear.
wong lanang sing arĕp ngĕpek kowe, ngger.
[Cangik turns and embraces Limbuk.]
LIMBUK: Someone from back home or a local?
LIMBUK: Wong nggone dhewe apa wong kene.
CANGIK [embracing Limbuk]: Someone here in Amsterdam dear.
CANGIK: Wong saka laladan Amstĕrdham kene ngger. [one or two laugh]
LIMBUK: I’d love to get married to a Dutchman, Mum. [Limbuk jumps up for joy.]
LIMBUK: Aku i sĕnĕng nek dipek Landa, kok Yung.
CANGIK: Excellent. [Embraces Limbuk.]
CANGIK: Sokur.
This one doesn’t have a wife yet, dear.
Iki urung nduwe bojo, ngger.
LIMBUK: Who is it?
LIMBUK: Sapa.
CANGIK: Brother Jos.
CANGIK: Mas Yos. [laughter]
LIMBUK: Wo~w, I like that Mu—m,
LIMBUK: We~h, sĕnĕng Yu—ng,
let’s hope he wants
muga-muga gĕlĕm
to marry me.
ngĕpek aku.
CANGIK: Right. [Embraces Limbuk.]
CANGIK: Iya.
No need to worry,
Kowe wis aja kuwatir,
he may be a local, but
kuwi ambak piyayi kene, (y)
he’s – got an artistic spirit he knows about playing the gamelan my dear,
ya – njiwa nyang sĕni ngĕrti nyang tabuhan kok ngger,
he likes to play the gĕnder.
sĕnĕngane nggĕnder.
LIMBUK: Wo~w, yes Mum yes,
LIMBUK: We~h, iya Yung iya,
let’s hope it – comes off.
muga-muga – kĕlakon.
CANGIK:     Yes darling.
CANGIK:        Iya ndhuk.
[Embracing Limbuk:] If you end up getting married to Brother Jos, I’ll
Suk nek klakon diwĕngku karo Mas Yos, aku tak
come and visit you here, darli—ng.
mĕrtamu mrĕne, ya ndhu—k.
LIMBUK: Of course after all you’re my mother so you’d be his mother-in-law.
LIMBUK: Wong sampeyan wong tuwaku rak ya dadi maratuwane.
CANGIK: Ri—ght.
CANGIK: Iya—.
Come dear, we mustn’t dawdle let’s quickly wait on His Majesty.
Ayo ngger, aja kĕsuwen enggal ngadhĕp Sinuwun.
LIMBUK: I’m coming with you Mum. [...] [Both exit right.] [...]
LIMBUK: Takdherekke Yung. [...] [...]
TENSE MOOD SONG:
ADA-ADA SLENDRO NĔM:
Wafts of incense billowed up
Kukusing dupa kumĕlun
Purging the heart of the nobleman
Ngĕningkĕn tyas sang apĕkik
[The dhalang takes the kayon from the right, spins it round twice, and plants it centre-screen in the lower trunk, inclined to the right .]
He had traversed all provinces
Kawĕngku sagung jajahan
e
e
But she had proved too elusive
Nanging sangĕt angikibi
The holy Kanekaputra
Sang Rĕksi Kanekaputra
Suddenly came from the skies
Kang hanjog saking wiyati
NARRATION: So at that point in time,
CARITA: Lah ing kana ta wau,
it is not told how the ruler enters the palace;
tan kawuwus sang katong kang manjing jro kĕdhaton;
let it be passed over, another matter is described.
nĕngna, gĕnti ingkang kinocap.
Now nothing is more notable than the arrival of the noble chancellor Sangkuni,
Ing mangke tan kaya miyosing Patih Harya Sangkuni,
he arrives in the Place of the Ranks and sits in state in the Delicate Pavilion.
miyos ing Pagĕlaran pinarak Bangsal Pĕngrawit.
He BECKONS to all the KURAWAS,
NGAWE sanggya para KURAWA,
who SURGE IN like the flood-tide of the sea. [...]
MBLABAR yayah robing jalanidhi. [...]
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