Cambodia (Sastra Nusantara)

Cambodianliterature  has been litlee studied. As with other South –East Asian literatures, it is difficult to apply to Combodian literature classification by genres used in Europe. Historians and archaelogists generally speak of five periods of development: pre-Angkorian, Angkorian, post-Angkorian, French protectorate, and contemporary. Linguists and philologist, however, distinguish three periods based more closely on the evalution of the language : the Older Khamer period of the inscriptions (7^th to 14^th centuries) ; the middle Khamer period of inscriptions (15^th to 19^th centuries) ; and the modern period.

The inscriptional literature of Combodia spans several of the ears carved out by the periodization literature of Combodia spans several of the erars carved out by the periodization systems abouve and has received a great deal of scholarly antention by such early scholars as Barth, Bergaigne, Fiont, Coedes, and, more recently, Jacques. Inscriptions from the 14^th century onwards have been discussed by Coedes and Lewitz [Saveris Poul]. All inscriptins discovered to date in Cambodia and the former Khmer regions of Thailand, Laos and Vietnam are listed in a general inventory of over 1,000 items; rubbings of these inscriptions are preserved in Paris at the Ecole Francaise d’Extreme –Orient and at the Bibliotheque Nationale.

            The writing of the period that begins with the 16th  century and runs  the middle of the 19^th century is usually regarded as’classical’ Khamer literature. This classification has been the subject of some debate, however, and scholars such as Au Chhieng (1953) and Saveros [Lewitz] Pou (1977) have adopted various differing categorizations. For convenience of discussion, literature is divided below into religiou, didactic, fictional, historical and technical genres.

            Khamer religious literature comprises all works of religious intructions, faithfully derived from the pali texts of the Theravada Buddishist canon, the Tripitaka. In Cambodia, the vinayapitaka and the suttapitaka sections of the Tripataka are better known and more commonly preserved in manuscript collections than the Abhidammapitaka. In 1969 the Buddhist Institute brought out in 110 volumes the complete pali text of th pritaka, together with a khmer treanslation. The jataka stories of the Budha’s previous lives, especially the last ten great jataka, are well-known in Cambodia and the fifty extracanonical jataka stories composed in pali (probably in the 15^th and 16^th centuries) are especially popular. Several combodian verse adaptations have been made from these texts. Samray is the name given to religious texts in pali accompanied by a translation and explanatory commentary. The famous Traibhumi cosmological text (about wich, see the Thailand section) has much influenced Cambodian literature.

            Didactic literature comprises verse works called cpap,which are moral treatise or codes of conduct, generally undated and relatively short in length. These works are divided into two categories: the old cpap (casor puran) which present in idealized society, and the modern cpap (thmi), which deal with the everyday concerns of the peasantry. It has been argued that this didactic literature was the product of an ardent proselityzation by Buddhist monks in the 14^th to 18^th centuries, who composed these verse texts as practical and moral guides for the people. Pupils in traditional Buddhist schools always learned cpap texts by heart.

            Fictional literature is diverse in Combodia and includes the lpaen, which have been defined as texes that entertain through their beautyof expression. Lpoek are middle length verse works treating a specific theme, and sometimes included in the lpaen genre. Rioenbren (folk stories) are short, traditional texes which were first transmitted orally and only much later written down to ensure their preservation. They are mostly in prose and are not dated. These traditional Cambodia stories have been classified variously, and include fables, etiological tales and stories whose chief purpose is edification of the audience. Rioen, or verse fiction, includes histories, stories, legends, and fables. These works come mostly from the 18^th and 19^th centuries and are generally long, averaging 8,000 verse. The oldest dated verse work is of Saka 1651 (1729 AD) and is called Rioenkhyan sankh (The conch shell story). Other dated works are: Lokanayapakar (n) (1794), Pannasarsirasa (1797), Krun sabhamir (1789), Bhogakulakumar (1804), Varanetr varanuj (1806),Kaki (1815), Brahcandagorab (1833), Tav rioen (1837), Brahsamudr (1847-60), Brah Jinavans (1856), Nan vimancand (1858), Maranamata (1877), Sugandh thon (1883), Causradap cek(1889), and Sabv siddh (1899). There are also many undated works which can be ascribed to the same period. These rioen were written by monks, scholars and palace mandarins; they drew their inspiration  from Buddhist texts, particulary the Jatakas.

Literatur Kamboja telah litlle dipelajari. Seperti denganliteratur lainnyaAsiaTenggara, sulit untuk diterapkan pada klasifikasi literatur Combodian oleh genre yang digunakan di Eropa. Sejarawan dan archaelogists umumnya berbicara dari lima periode pembangunan: pra-Angkorian, Angkorian, pasca-Angkorian, Perancis protektorat, dan kontemporer. Ahli bahasa dan ahli bahasa, bagaimanapun, membedakan tiga periode berdasarkan lebih dekat baik ini pada evaluasi dari bahasa: periode Khamer Lama dari prasasti (7 sampai 14 abad), periode Khamer tengah prasasti (15 sampai abad ke-19), dan periode modern.

 Literatur inscriptional dari Combodia mencakup beberapa telinga diukir oleh literatur periodisasi dari Combodia mencakup beberapa erars diukir oleh periodisasi sistem abouve dan telah menerima banyak antention ilmiah oleh para sarjana awal seperti Barth, Bergaigne, Fiont, Coedes, dan, baru-baru ini, Jacques. Prasasti dari abad ke-14 dan seterusnya telah dibahas oleh Coedes dan Lewitz [Saveris Poul]. Semua inscriptins ditemukan hingga kini di Kamboja dan Khmer mantan wilayah Thailand, Laos dan Vietnam yang tercantum dalam persediaan umum lebih dari 1.000 item, rubbings dari prasasti yang diawetkan di Paris di Ecole Francaise d'Extreme-Orient dan di Bibliotheque Nationale.

 Penulisan periode yang dimulai dengan abad the16th dan menjalankan pertengahan abad ke-19 biasanya dianggap as'classical 'sastra Khamer. Klasifikasi ini telah menjadi subyek perdebatan, bagaimanapun, dan sarjana seperti Au Chhieng (1953) dan Saveros [Lewitz] Pou (1977) telah mengadopsi kategorisasi yang berbeda berbagai. Untuk kenyamanan diskusi, sastra dibagi ke bawah religiou, genre didaktik, fiksi, sejarah dan teknis.

Khamer literatur agama terdiri dari semua karya intructions agama, setia berasal dari teks-teks pali dari Theravada Buddishist canon, Tripitaka. Di Kamboja, para Vinayapiṭaka dan bagian suttapitaka dari Tripataka lebih dikenal dan lebih sering diawetkan dalam koleksi naskah dari Abhidammapitaka. Pada tahun 1969 Institut Buddha dibawa keluar dalam 110 jilid naskah pali lengkap th pritaka, bersama-sama dengan treanslation khmer. Cerita-cerita Jataka dari kehidupan sebelumnya Budha, terutama yang terakhir sepuluh besar Jataka, yang dikenal di Kamboja dan lima puluh ekstrakanonik Jataka cerita disusun dalam pali (mungkin di abad 15 dan 16) yang sangat populer. Beberapa adaptasi ayat combodian telah dibuat dari ayat-ayat. Samray adalah nama yang diberikan kepada teks-teks agama di pali disertai dengan terjemahan dan komentar jelas. Teks Traibhumi terkenal kosmologis (sekitar Wich, lihat bagian Thailand) telah banyak dipengaruhi sastra Kamboja.

Sastra didaktik terdiri dari ayat bekerja cpap disebut, yaitu risalah moral atau kode etik, umumnya tidak bertanggal dan relatif pendek panjang. Karya-karya ini dibagi menjadi dua kategori: cpap tua (casor Puran) yang hadir dalam masyarakat ideal, dan cpap modern (thmi), yang berhubungan dengan masalah sehari-hari kaum tani. Telah berpendapat bahwa sastra didaktik adalah produk dari proselityzation bersemangat oleh para biksu Budha dalam 14 sampai abad ke-18, yang terdiri teks ayat ini sebagai panduan praktis dan moral bagi rakyat.

Murid di sekolah-sekolah Buddhis tradisional selalu belajar teks cpap dengan hati.

Sastra fiksi yang beragam di Combodia dan termasuk lpaen, yang telah didefinisikan sebagai Texes yang menghibur melalui ekspresi beautyof mereka. Lpoek adalah ayat panjang tengah bekerja memperlakukan tema tertentu, dan kadang-kadang dimasukkan dalam genre lpaen. Rioenbren (cerita rakyat) yang pendek, Texes tradisional yang pertama kali ditransmisikan secara lisan dan hanya jauh kemudian dituliskan untuk menjamin pelestarian mereka. Mereka sebagian besar dalam bentuk prosa dan tidak tanggal. Ini Kamboja tradisional cerita telah diklasifikasikan dengan berbagai cara, dan termasuk fabel, dongeng etiologi dan cerita yang kepala bertujuan mendidik penonton. Rioen, atau fiksi ayat, termasuk sejarah, cerita, legenda, dan dongeng. Karya-karya ini kebanyakan berasal dari abad ke-18 dan ke-19 dan umumnya lama, rata-rata 8.000 ayat. Pekerjaan Ayat tertua adalah tanggal Saka 1651 (1729 AD) dan disebut Rioenkhyan sankh (Kisah cangkang keong).

 Karya tanggal lainnya adalah: Lokanayapakar (n) (1794), Pannasarsirasa (1797), Krun sabhamir (1789), Bhogakulakumar (1804), Varanetr varanuj (1806), Kaki (1815), Brahcandagorab (1833), Tav rioen (1837) , Brahsamudr (1847-1860), Brahmana Jinavans (1856), Nan vimancand (1858), Maranamata (1877), Sugandh thon (1883), Causradap Cek (1889), dan Sabv siddh (1899). Ada juga karya bertanggal banyak yang dapat dianggap berasal dari periode yang sama. Rioen ini ditulis oleh biarawan, sarjana dan mandarin istana, mereka menarik inspirasi dari teks-teks Buddhis, khususnya Jataka.