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Tuesday, December 09, 2014

VadisReview - Assasin's Creed: Black Flag

Assassin's Creed: Black Flag (Assassin's Creed, #6)Assassin's Creed: Black Flag by Oliver Bowden
My rating: 5 of 5 stars

[SPOILERS!] Apart from an Assassin-turned-Templar he battled, Edward Kenway made all his victims his punching bag.
If only Black Bart had a better swordsmanship... (sigh).
That's the problem with Assassins, almost always do their killings stealthily.

As for the so-called "creed", I'd rather call it "curse", or the curse that can be avoided if the Assassins follow the creed all the way. Even Edward couldn't escape the Assassin's Curse, as it happened again in Assassin's Creed: Forsaken.

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The Golden Age of Piracy – a time when greed, ambition and corruption overcomes all loyalties – and a brash young captain, Edward Kenway, is making his name known for being one of the greatest pirates of his time. In the brilliant new novel, Assassin's Creed: Black Flag, discover the story of how Edward, a young privateer, became one of the world's most deadly pirates and was drawn into the centuries-old battle between the Templars and the Assassins.

Paperback, 464 pages
Published December 3rd 2013 by Ace (first published 2013)
ISBN 0425262960 (ISBN13: 9780425262962)

Cinta Beda Alam



Cinta Beda Alam, Cinta Sejatikah?  
Andry Chang

VadisReview – Artikel Umum dan Resensi Novel “A Girl Who Loves A Ghost” – Alexia Chen

Cinta dan hubungan asmara sungguh banyak ragamnya dan penuh warna. Salah satu bentuknya yang sedang trend adalah LDR (Long Distance Relationship), Hubungan Asmara Jarak Jauh. Dalam hubungan jenis ini, sepasang kekasih yang tinggal amat berjauhan, bahkan beda negara bisa membina hubungan asmara. Walau jarang bertemu langsung, pasangan LDR dapat memanfaatkan perangkat-perangkat telekomunikasi canggih agar bisa terus berinteraksi, seperti internet, webcam dan semacamnya. 

Nah, bagaimana bila jarak yang memisahkan pasangan kekasih itu terlalu jauh, bahkan beda alam? Jangankan sarana transportasi, internetpun mustahil dapat digunakan. Satu-satunya cara berinteraksi adalah lewat sarana supranatural, misalnya kemampuan melihat makhluk gaib, misalnya hantu. 

Pertanyaannya, bisakah Hubungan Asmara Beda Alam atau RDR (Realm Differential Relationship) ini berlanjut ke jenjang yang lebih tinggi? Bersatu dalam ikatan pernikahan, misalnya? Jawabannya bisa saja, namun pernikahan seperti ini sama sekali tak wajar, tak diakui oleh masyarakat, dosa besar menurut ajaran agama manapun, dan menyalahi hukum alam. Dan yang terparah, menentang kodrat yang digariskan oleh Yang Maha Kuasa. 

Tentunya, baik dalam ranah fiksi maupun kejadian aneh-tapi-nyata, fenomena atau sindrom Cinta Beda Alam (RDR) ini cukup banyak diekspos. Sebut saja novel “The Ghost Bride (Mempelai Hantu)” dan film legendaris Hollywood “Ghost”. Juga novel anyar karya Alexia Chen berjudul “A Girl Who Loves A Ghost”. Saya sendiri pernah membahas sindrom yang sejenis dalam cerpen “Legenda Li Junyang”. Dalam kisah ini, seorang wanita tinggal dan tidur bersama jenazah suaminya. Di dunia nyata, beberapa kejadian aneh-tapi-nyata orang yang tinggal dan menikahi mayat pernah terjadi di Inggris, Malaysia dan sebagainya, yang tentunya pernah saya baca dan saya ingat. Taruhlah saya percaya hubungan mereka nyata, tak sekedar obsesi belaka. Tapi benarkah mereka sungguh bahagia hingga akhir hayat?

Jadi, mungkinkah ada cinta sejati dalam Hubungan Asmara Beda Alam? Jawabannya, mungkin saja. Tergantung seberapa kuat rasa cinta, kepercayaan dan ketulusan hati si orang yang masih hidup dengan pasangannya, secara timbal-balik. Entah apakah tindakan mereka itu gila, sangat aneh atau tak dapat diterima akal sehat, biasanya perasaan yang bisa timbul dari hubungan ini cenderung sangat kuat, ekstrim dan cenderung obsesif. Tentu saja sebab-musabab terjadinya RDR juga menjadi faktor penentu kadar cinta yang dihasilkannya. Entah karena pasangan yang semula wajar, lalu salah satunya meninggal dunia, atau seperti di novel AGWLAG (A Girl Who Loves A Ghost), di mana si gadis, Aleeta Jones justru tertarik setelah melihat sosok Nakano Yuto, seorang pemuda korban pembunuhan dan perampokan yang telah menjadi arwah penasaran.

Namun, walau sekuat apapun perasaan pasangan RDR, walau mereka menemukan cinta sejati, hubungan mereka takkan bisa berlanjut secara wajar. Baru-baru ini ada berita heboh di Indonesia tentang upacara pernikahan seorang pria dengan makhluk halus dari alam gaib. Tentu saja ini memancing kontroversi karena dan tak wajar dan menyalahi segala norma yang berlaku. Walau pria itu tampaknya bahagia, apa dia benar-benar terus demikian hingga hari tuanya? 

Jadi, bilamana salah satu kekasih masih ingin hidup dengan wajar dan bermakna, dia harus belajar melepas pasangannya yang beda alam itu. Caranya, bisa saja selama “kebersamaan” mereka, pasangan ini bahu-membahu menyelesaikan “urusan yang tertunda” atau “hal yang membuat penasaran” si arwah penasaran, membuka jalan agar si arwah itu bisa berpindah ke alam baka, tak terperangkap terus sebagai hantu di dunia fana. 

Contohnya, dalam novel karya Alexia ini, pasangan kekasih beda dunia, Yuto dan Aleeta bisa bahu-membahu menyelesaikan segala masalah yang membuat Yuto jadi arwah penasaran. Termasuk mungkin, seluk-beluk tentang pembunuhan Yuto yang bisa saja bukan murni perampokan. Masyarakat dan lingkungan pasti menganggap Aleeta gila dan cenderung mengucilkannya, alih-alih membantu. Namun, bukankah cinta itu “buta” dan “gila”?

Walaupun Aleeta dan Yuto galau karena tahu mereka tak bisa bersama, namun perasaan di antara mereka malah makin kuat dengan adanya “misi” ini. Walaupun cinta mereka bagai api lilin yang sewaktu-waktu bisa padam dihembus angin, justru kesementaraan inilah yang melahirkan cinta sejati, seperti bunga sakura yang mekar paling indah dan amat sebentar, sebelum akhirnya layu selama-lamanya. 

Namun, akibat buruk bisa saja terjadi pada Aleeta-Yuto dan pasangan-pasangan RDR pada umumnya. Salah satunya, bila pihak yang masih hidup, Aleeta misalnya tak mampu mengendalikan obsesinya, “kegilaan semu” itu bakal meledak jadi kegilaan nyata dan permanen. Yang terburuk, Aleeta bisa jadi bakal nekad mengambil jalan pintas agar bersatu dengan kekasihnya di alam baka. 

Satu lagi cara penanganan sindrom RDR ini, pasangan beda alam butuh figur pendukung yang mampu berpikir melebihi logika, percaya pada keduanya dan bersedia membantu mereka dengan sepenuh hati, membimbing mereka ke jalan yang benar. Tak harus figur cenayang seperti di film “Ghost”, dan orang itu bisa punya kemampuan melihat hantu atau tidak. 

Mengapa butuh pendukung? Supaya pada akhirnya, saat api lilin cinta harus padam, kembali pada keseimbangan alami, masing-masing kekasih tak perlu bersama-sama mengambil jalan pintas ke alam baka seperti Romeo dan Juliet. Dengan demikian, pembaca akan mendapatkan hikmah positif dari fenomena kisah cinta yang dicontohkan oleh Aleeta dan Yuto ini.

Akhir kata, sekali lagi saya sampaikan. Biarlah cahaya lilin terpancar secerah matahari sebelum padam selamanya, meninggalkan kehangatan pada siapapun yang terjamah cahayanya.
Dan bagi semua insan yang sedang mencinta, ingatlah. Nikmatilah cinta sebaik-baiknya selama waktu kebersamaan yang ada, namun jangan lupa dunia bukanlah hanya milik berdua.




"A GIRL WHO LOVES A GHOST"
A novel by Alexia Chen

“Kenyataan bahwa aku bukan lagi menjadi bagian dari dunia ini nyaris menghancurkanku. Jiwaku perlahan rusak oleh dendam dan amarah, hingga gadis itu muncul dan menemukanku.”

“Apa yang akan kau lakukan jika kau ternyata melihat sesuatu yang sebenarnya tidak nyata? Seperti misalnya, sesosok hantu berparas tampan? Bagaimana reaksimu seandainya kau terlambat menyadari bahwa kau telah jatuh terlalu dalam untuk bisa menemukan jalan kembali? Manakah yang lebih bijaksana, mengarungi neraka demi sebuah akhir bahagia ataukah menyerah dengan melepaskan? Apa yang akan kau lakukan jika kau jadi aku?”

-----------------------------------------------
 

ISBN: 978-602-70105-4-3
Harga Rp 80.000,- (552 hlm.)
Penerbit: Javanica
Email: ptkaurama@gmail.com

Pemesanan bisa melalui e-mail di atas atau HP: 081993817721.

Untuk preview novel ini, kliklah link berikut ini:

Sumber gambar:
Bawah: Cover "A Girl Who Loves A Ghost" dari Javanica.

A Girl Who Loves A GhostA Girl Who Loves A Ghost by Alexia Chen
My rating: 4 of 5 stars



View all my reviews

Monday, December 08, 2014

Leprechaun

Leprechaun

From Wikipedia, the free encyclopedia - http://en.wikipedia.org/wiki/Leprechaun
This article is about the creature in Irish mythology. For other uses, see Leprechaun (disambiguation).
Leprechaun
Leprechaun ill artlibre jnl.png
A modern stereotypical depiction of a leprechaun of the type popularised in the 20th century
Grouping Legendary creature
Pixie
Sprite
Fairy
First reported In folklore
Country Ireland
Habitat Moor, Forest, Cave, Garden
A leprechaun (Irish: leipreachán) is a type of fairy in Irish folklore, usually taking the form of an old man, clad in a red or green coat, who enjoys partaking in mischief. Like other fairy creatures, leprechauns have been linked to the Tuatha Dé Danann of Irish mythology.[1] The Leprechauns spend all their time busily making shoes, and store away all their coins in a hidden pot of gold at the end of the rainbow. If ever captured by a human, the Leprechaun has the magical power to grant three wishes in exchange for their release. Popular depiction shows the Leprechaun as being no taller than a small child,[2] with a beard and hat.

Etymology

The name leprechaun is derived from the Irish word leipreachán, defined by Patrick Dinneen as "a pigmy, a sprite, or leprechaun". The further derivation is less certain; according to most sources, the word is thought to be a corruption of Middle Irish luchrupán,[3] from the Old Irish luchorpán, a compound of the roots lú (small) and corp (body).[4][5] The root corp, which was borrowed from the Latin corpus, attests to the early influence of Ecclesiastical Latin on the Irish language.[6] The alternative spelling leithbrágan stems from a folk etymology deriving the word from leith (half) and bróg (brogue), because of the frequent portrayal of the leprechaun as working on a single shoe.[7]
Alternative spellings in English have included lubrican, leprehaun, and lepreehawn. Some modern Irish books use the spelling lioprachán.[4] The first recorded instance of the word in the English language was in Dekker's comedy The Honest Whore, Part 2 (1604): "As for your Irish lubrican, that spirit / Whom by preposterous charms thy lust hath rais'd / In a wrong circle."[4]

Folklore

A leprechaun counts his gold in this engraving c. 1900
The earliest known reference to the leprechaun appears in the medieval tale known as the Echtra Fergus mac Léti (Adventure of Fergus son of Léti).[8] The text contains an episode in which Fergus mac Léti, King of Ulster, falls asleep on the beach and wakes to find himself being dragged into the sea by three lúchorpáin. He captures his abductors, who grant him three wishes in exchange for release.[9][10]
The leprechaun is said to be a solitary creature, whose principal occupation is making and mending shoes, and who enjoys practical jokes. According to William Butler Yeats, the great wealth of these fairies comes from the "treasure-crocks, buried of old in war-time", which they have uncovered and appropriated.[11] According to David Russell McAnally the leprechaun is the son of an "evil spirit" and a "degenerate fairy" and is "not wholly good nor wholly evil".[12]

Appearance

The leprechaun originally had a different appearance depending on where in Ireland he was found.[13] Prior to the 20th century, it was generally held that the leprechaun wore red, not green. Samuel Lover, writing in 1831, describes the leprechaun as,
... quite a beau in his dress, notwithstanding, for he wears a red square-cut coat, richly laced with gold, and inexpressible of the same, cocked hat, shoes and buckles.[14]
According to Yeats, the solitary fairies, like the leprechaun, wear red jackets, whereas the "trooping fairies" wear green. The leprechaun's jacket has seven rows of buttons with seven buttons to each row. On the western coast, he writes, the red jacket is covered by a frieze one, and in Ulster the creature wears a cocked hat, and when he is up to anything unusually mischievous, he leaps on to a wall and spins, balancing himself on the point of the hat with his heels in the air."[15]
Tourists with a novelty oversized Leprechaun in Dublin
According to McAnally,
"He is about three feet high, and is dressed in a little red jacket or roundabout, with red breeches buckled at the knee, gray or black stockings, and a hat, cocked in the style of a century ago, over a little, old, withered face. Round his neck is an Elizabethan ruff, and frills of lace are at his wrists. On the wild west coast, where the Atlantic winds bring almost constant rains, he dispenses with ruff and frills and wears a frieze overcoat over his pretty red suit, so that, unless on the lookout for the cocked hat, ye might pass a Leprechawn on the road and never know it's himself that's in it at all."
This dress could vary by region, however. In McAnally's account there were differences between leprechauns or Logherymans from different regions:[16]
  • The Northern Leprechaun or Logheryman wore a "military red coat and white breeches, with a broad-brimmed, high, pointed hat, on which he would sometimes stand upside down".
  • The Lurigadawne of Tipperary wore an "antique slashed jacket of red, with peaks all round and a jockey cap, also sporting a sword, which he uses as a magic wand".
  • The Luricawne of Kerry was a "fat, pursy little fellow whose jolly round face rivals in redness the cut-a-way jacket he wears, that always has seven rows of seven buttons in each row".
  • The Cluricawne of Monaghan wore "a swallow-tailed evening coat of red with green vest, white breeches, black stockings," shiny shoes, and a "long cone hat without a brim," sometimes used as a weapon.
In a poem entitled The Lepracaun; or, Fairy Shoemaker, 18th century Irish poet William Allingham describes the appearance of the leprechaun as:
...A wrinkled, wizen'd, and bearded Elf,
Spectacles stuck on his pointed nose, Silver buckles to his hose,
Leather apron — shoe in his lap...[17]
The modern image of the leprechaun sitting on a toadstool, red beard, green hat, etc., are clearly inventions or borrowed from European folklore.[18]

Origins

Some folk traditions hold that the leprechauns are descended from the Tuatha de Danann. When the Milesians came to Ireland (according to the Book of Invasions) they conquered the Tuatha de Danann and forced them to live under ground (this connects them to the aes-sidhe).

Related creatures

The leprechaun is related to the clurichaun and the far darrig in that he is a solitary creature. Some writers even go as far as to substitute these second two less well-known spirits for the leprechaun in stories or tales to reach a wider audience. The clurichaun is considered by some to be merely a leprechaun on a drinking spree.[19]

In politics

In the politics of the Republic of Ireland, leprechauns have been used to refer to the twee aspects of the tourist industry in Ireland.[20][21] This can be seen from this example of John A. Costello addressing the Oireachtas in 1963: "For many years, we were afflicted with the miserable trivialities of our tourist advertising. Sometimes it descended to the lowest depths, to the caubeen and the shillelagh, not to speak of the leprechaun.[21]

Popular culture

Films, television cartoons and advertising have popularised a specific image of leprechauns which bears scant resemblance to anything found in the cycles of Irish folklore. Irish people can find the popularised image of a leprechaun to be little more than a series of stereotypes of the Irish.[22]

See also

Notes

  1. Squire, Charles (1912). Mythology of the Celtic People. London. p. 403. ISBN 0091850436.
  2. The Leprechaun Legend: Fantasy Ireland
  3. Gloss by Windisch's (W. O. E.) Compendium of Irish grammar tr. by J. P. M'Swiney 1883 in "leprechaun" The Oxford English Dictionary, 2nd ed., 1989, OED Online, Oxford University Press, (subscription needed) 16 July 2009.
  4. "leprechaun" The Oxford English Dictionary, 2nd ed., 1989, OED Online, Oxford University Press, (subscription needed) 16 July 2009
  5. Patrick S. Dinneen, Foclóir Gaedhilge agus Béarla (Dublin: Irish Texts Society, 1927); see also Electronic Dictionary of the Irish Language, s.v. "luchorp", "luchorpán" (accessed 12 May 2009).
  6. "leprechaun" The American Heritage Dictionary of the English Language, 4th ed., 2004, Dictionary.com, Houghton Mifflin Company, 16 July 2009.
  7. (O'Donovan in O'Reilly Irish Dict. Suppl. 1817) in "leprechaun" The Oxford English Dictionary, 2nd ed, 1989, OED Online, Oxford University Press, (subscription needed) 16 July 2009.
  8. Koch, p. 1059; 1200.
  9. Koch, p. 1200.
  10. D. A. Binchy (ed. & trans.), "The Saga of Fergus mac Léti", Ériu 16, 1952, pp. 33–48
  11. Yeats, Fairy and Folk Tales of the Irish Peasantry, 80.
  12. McAnally, Irish Wonders, 140.
  13. Little Guy Style at the Wayback Machine (archived 29 July 2007)
  14. From Legends and Stories of Ireland
  15. From Fairy and Folk Tales of the Irish Peasantry.
  16. McAnally, Irish Wonders, 140–142.
  17. William Allingham – The Leprechaun
  18. A dictionary of Celtic mythology
  19. Yeats, Fairy and Folk Tales of the Irish Peasantry, 321.
  20. Dáil Éireann – Volume 495 – 20 October, 1998 – Tourist Traffic Bill, 1998: Second Stage.
  21. Dáil Éireann – Volume 206 – 11 December, 1963 Committee on Finance. – Vote 13—An Chomhairle Ealaoín.
  22. Diane Negra, ed. (22 February 2006). The Irish in Us: Irishness, Performativity, and Popular Culture. Duke University Press. p. [page needed]. ISBN 0-8223-3740-1.

Bibliography

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