Two Lizards

"Initially, I wanted to title the this topic, 'Two Bananas,' but, after deeply thinking, I said to my self, 'I can't bear it!' The reason is, I said to my self again, 'He's one of us!' the Moon started her words, after saying Basmalah and Salam. "Then I decided, changing the word 'Banana' to 'Lizard.' Indeed, there are many differences between the two; one from the plant realm, and the other, from the animal realm.

In symbolism, Banana has bunches of significance, that the banana is the Buddhist symbol for the uselessness of all earthly things. Banana is the symbol of generosity, abundance and freedom. The banana tree is the reflection of our commitment. Generally, dreams about bananas, symbolize abundance in love, passion, and pleasure. An emoji of a peeled banana fruit, is an emoji used to express the fruit itself. Also this emoji is very often utilized as a figure of speech for the male genitals, but besides the sexual connotations, it is also used to refer to a healthy eating style. Banana Emoji can also mean 'That's Bananas!' as in 'That’s crazy!'

As for Lizard, in general, the English term "Lizard" also includes groups of Lizards, geckos, chameleons, flying geckos, monitor lizards, iguanas, and others. While narrowly, in Malay, 'Kadal' or 'Bengkarung' is only refers to a group of lizards, generally small, dense, scaly and shiny, and live on the ground. 'Biawak' is the Malay word for big lizard such as Arabian 'dhubb,' varanids, iguana etc. The Crodile is shaped like a Lizard, and was in old times, adored in Egypt. Some of them, are forty feet in length.

Lizard symbolism is widespread and fascinating. In some cultures, the lizard represents shining light. From the Roman goddess Minerva to the Moche people of Peru, the lizard has a wide range of meanings and significances. To the Romans, the lizard was a symbol of destruction, death, and chaos. To the Greeks, the lizard was representative of divine wisdom and good fortune.

So, let's getting on to the location.

It was said, in a corner of a wood along River side, there was a Lizard Kingdom, called Bhumi Balli. Two Lizards—sworn friends—were having a meeting with the Chief of the Lizards. One of them, was the King of Lizards, and the other, was the Prime Minister.

'My dear friends,' said the Prime Minister to all the Lizards present. 'How mean and contemptible is our condition! Is there any thing like it, in the world! For any part, I think, we are the unhappiest mortals alive. Indeed, we breathe—and we may make the most of it—but that's all; scarce anybody knows us. No rank, no distinction. Thrice cursed destiny, that gave us no other fate than to crawl and creep about the World like a worm!

Besides, as people say, there are on other countries—beyond sea—Lizards of prodigious size, Crocodiles—I think they call them, had I been born one of them 'twould have been something like, I might then have had my share of Honour and Respect. I would then have brought up the old Fashion, when Mankind received their Laws from the River Nile : Then should I have been adored in Clouds of Incense like a Pagoda, and have preserved the Dignity of my high Rank and Station.

'My dear friends,' added the Prime Minister, 'The opposition, once asked and said to me, 'what is the Cause of all your Uneasinest? Why do you thus complain? Do you count it nothing to live at Liberty, free from Care and Trouble ? The Air, the hole Country, the Water, the Sun, are all our own. Let us therefore enjoy them, nothing need trouble us here.'

And I answered them, 'You people, should thank the King who reigns now, because the King is able to make all this happen!'

'Therefore, to all my friends who are present here, we would attract the Eyes of the whole World and be gazed at and admired. How we envy the Stag with his haughty mien, and thise threatning Horns that srike us with such Terror and Amazement. How often have we seen that happy Creature look himself ini this clear River, admiring his various beauties, while we for meer spite and rage have been ready to drown ourself.

So, let's make a determination, that we will defend the King, along with his son and son-in-law, so that he can continue to rule this beloved Lizard Kingdom. Besides, let's pay tribute to the King, as the 'Father of the National Lizard.'

Apparently, another lizard was unexpectedly coming, they were just watching from afar. One asked the other, 'Why does the Prime Minister insist on defending the King, when we know, the King, can't do anything?' Another commented, 'If the King abdicates, then the Prime Minister is finished, on the other hand, the King is worried about the continuation of the Big project, and the case of his children!

"I see ... look, the King is standing on the pulpit!'

Not to mention the King opened his mouth, he was interrupted by the noisee of the hounds and hunters, and the poor Stag wearied with the chace fell just before them. The lizards, instantly scattered looking for hiding, the meeting became a mess.

A victim to the dog, and in tears, expired. At the loud noise of the Horn, which founded his funeral, the Lizard's King, the Prime Ministers, and the Chiefs, came ini, but neither men nor hounds took any notice of the lizards, while the proud beast had his entrails,delivered to the hungry hounds.

As soon as this bloody adventure was over, the lizards who did not receive an invitation, watching from a distance, said to one another, 'Well, my friend, what think you now? Have you a mind to be a stag as the Prime Minister said?' The other replied, 'Alas! Who would have thought it? Well, for ever happy, be a private life. We are a little folks, 'tis true, but then our dangers aro so too.'

Then, together, they went home singing,

I used to rule the world

Seas would rise when I gave the word

Now in the morning I sleep alone

Sweep the streets I used to own

I used to roll the dice

Feel the fear in my enemy's eyes

Listen as the crowd would sing

"Now the old king is dead! Long live the king!"

Revolutionaries wait

For my head on a silver plate

Just a puppet on a lonely string

O who would ever want to be king? *)

The Moon left a question, "If a king was unable to do anything other than a sly face with a lizard tail, is it still worth, holding on? Allah knows best."

Citations & Reference:
- Sieur De La Motte, One Hundred New Court Fables, Peter-Nofter-Row
*) "Viva La Vida" written by Christopher Anthony John Martin, Guy Rupert Berryman, William Champion & Jonathan Mark Buckland.

Bahasa

Superstitions Today

"'We are so afraid of being called Puritans, instead of going forward, we walk backwards,' said the frog to a colleague, as he came out from his coconut shell, sunbathing by the pool," the Moon began her comment, as she got out, after saying Basmalah and Salam. "This step back, is not a bowstring pulling to release arrows, but a continuous step backwards until someone slips into the pond," added the frog. "Now, let me tell you about what is happening, in a certain pond.

To say that superstition is one of the facts of history, is only to state a Truism. If that were all, we might treat the subject from a purely philosophical or historical point of view, as one of the inexplicable phenomena of an age much lower in intelligence, than our own, and there, leave it.

But if, also, we must admit superstition to be a present, a living, fact, influencing, if not controlling, the everyday acts of men, we have to deal with a problem as yet unsolved, if not insolvable.

Superstition, we know, is much older than recorded history, and we now stand on the threshold of the twenty-firsth century; yet just in proportion as humanity has passed over this enormous space of time, hand in hand with progress, superstition has followed it like its shadow. That shadow has not yet passed away.

There is no sort of use in denying the proneness of weak human nature to admit superstition. It is an open door, through which the marvellous finds easy access. Imbibed in the cradle, it is not even buried in the grave. 'Age cannot stale, nor custom wither' those ancient fables of ghosts, giants, goblins, and brownies told by fond mothers to children to-day, just as they were told by mothers centuries ago.

Someone said—sorry to say—that the greatest of all annual festivals, the world over, would remain if Santa Claus, Kris Kringle, and St. Nicholas were stripped of their traditional, but wholly fictitious, character. Even the innocent looking Easter egg, which continues to enjoy such unbounded popularity with old and young, comes of an old Aryan myth ; while the hanging up of one's stocking, at Christmas, is neither more nor less than an act of superstition, originating in another myth ; or, in plain English, no Santa Claus, no stocking.

The seed first planted in virgin soil later bears an abundant harvest. Stage plays, operas, poetry, romances, painting, and sculpture, dealing with the supernatural command quite as great a popularity, to-day, as ever.

Superstition is not easily defined. To say that it is a disposition to believe more than is warranted by reason, leaves us just as helpless as ever; for where reason is impotent we have nothing tangible left to fall back upon. There is absolutely no support on which to rest that lever. Some religion and philosophy, which at first fostered superstition, long ago turned against it all the forces they possessed. Not even science may hope to overthrow what can only be reached through the inner consciousness of man, because science can have little to do with the spiritual side of man. That intangible something still eludes its grasp. If all these combined forces of civilization have so far signally failed to eradicate superstition, so much the worse for civilization.

We might also refer to the efforts of some very erudite scholars to interpret modern superstition by the aid of comparative mythology. Vastly interesting, if not wholly convincing, theories have been constructed on this line. Instructive, too, is the fact that some of our most familiar nursery stories may be traced to the ancient folk-lore of still older peoples. Even a remote antiquity is claimed for the familiar nursery tale of 'Jack and Jill'; while something very similar to the story of 'Little Red Riding Hood' is found, in its purity, in the grewsome werewolf folk-lore of Germany ; and 'Jonah's Gourd,' of the East, we are told, probably is the original of 'Jack and the Beanstalk' of the West.

But, the very fact of the survival of all these hoary superstitions, some of them going back so far that all further trace is lost, certainly furnishes food for thought, since they seemingly enjoy as great a popularity as ever.

Superstition being thus shown to be as old as human history, the question naturally arises, not how it may have originated in the Dark Ages, but how it has kept its hold so tenaciously throughout all the succeeding centuries down to our own time.

Most peoples, barbarians even, believed in some sort of a future state, in the principle of good and evil, and of rewards and punishments. There needs no argument then, to account for the insatiable longing to pry into futurity, and to discover its hidden mysteries. The same idea unsettled the minds of former generations, nor can it be truthfully said to have disappeared before the vaunted wisdom of this utilitarian age. Like all forbidden fruit, this may be said to be the subject of greatest anxiety to weak human kind.

What then is this talisman, with the aid of which we strive to penetrate the secrets of the world beyond us? 'Man being what he is, only a little lower than the angels,' who felt, endowed with the supernatural power of calling up at will mental images, of both the living and the dead, of building aircastles, and peopling them according to his fantasy, as well in Cathay as in Spain, of standing by the side of an absent friend on the summit of Mont Blanc, one moment among the snows, the next flitting through the garden spots of sunny Italy—if he is thus capable of transporting himself into an enchanted land by the mere exercise of the power of his imagination—what could better serve him as a medium of communication with the unknown, and what shall deter him from seeking to fathom its deepest mysteries ? Napoleon said truly that the imagination governs the universe. Every one has painted his own picture of heaven and hell as well as Dante or Milton, or the divine mysteries as truly as Leonardo or Murillo. Surely, the imagination could go no further.

Of the present status of superstition, the most that can be truthfully said is that some of its worst forms are nearly or quite extinct, some are apparently on the wane, while those representing, perhaps, the widest extremes—the most puerile and the most vital, such, for example, as relate to vapid tea-table gossip on the one hand, and to fatal presentiments on the other, continue quite as active as ever. Uncivilized beings are now supposed to be the only ones who still hold to the belief in witchcraft, but there are still, modern beings, who believe in it.

All these superstitious beliefs were solemnly bequeathed by the fathers to their children, under the sanction of a severe penal code, together with all the accumulated traditions of their own immediate ancestors. And in some form or other, whether masquerading under some thin disguise or foolish notion, superstition has continued from that day to this.

One result of an observation in this field of research is, that women, if not by nature more superstitious than men, hold to these old beliefs much more tenaciously than men. In the country, it is the woman who is ready to quarrel with you, if, in some unguarded moment, you should venture to doubt the potency of her manifold signs. In the city, it is still the woman who presents her husband with some charm or other to be worn on his watch-chain, as a safeguard against disease, inconstancy, late hours, or other uncounted happenings of life, believing, as she does, more or less implicitly, in its traditional efficacy. In all that relates to marriage, too, women are usually most careful how they disregard any of the accepted dicta on a subject of so much concern to their future happiness, as will appear later on."

The frog, stopped, then took and drank his lemon juice, then sang,

Des yeux qui font baisser les miens

[Eyes that gaze into mine]

Un rire qui se perd sur sa bouche

[A laugh that is loses itself on his lips]

Voila le portrait sans retouches

[Behold the portrait, without retouching]

De l'homme auquel j'appartiens!

[Of the man to whom I belong!]

Quand il me prend dans ses bras

[When he takes me into his arms]

Il me parle l'a tout bas

[He speaks to me softly]

Je vois la vie en rose *)

[I see 'life in pink']

Suddenly, "And Cut!" the director appeared to give directions. "Great boss! We will upload this scene to Twipper, Yountube, Instakilo, Faceduck, Toktok and several other social media. Hopefully it will go viral, get lots of followers, and the Third Addendum we propose, can be granted."

"Right-O!" the frog raised his thumb. "Next, Take Two!" said the director, "Cameraaa ... Actiooon!" and the camera is moved up, down, right and left.

The the Moon said, "Rain handler, fortune telling, palmistry, astrology, clairvoyance, hypnotism, and even determining a certain day for decision making or inauguration, continue to thrive either as a means of getting a living, or of guilty or innocent diversion, leaving their mark upon the inner consciousness, just the same in one case as in the other.So much being undeniable, it stands with every honest inquirer after truth to look these facts in the face without blinking. Ignorance we dare not plead. The dictates of a sound common sense will not permit us to dismiss what we do not understand with a laugh, a shrug, or a sneer. 'To scold is not to answer.'

Let us, at least, be honest about it. Indeed, in Superstition, there is a moral lesson, as well as a true moral lesson without Superstition. Therefore, Allah commands those who want to think, to exert their reasoning, pay attention to the symptoms, and find a common thread between the two, so that Aqeedah is not violated, and keeps them from slipping, not only into a pond, but also, into the the deepest abyss of Hell. Silence may be golden, but it makes no converts. And Allah knows best."

Citations & Reference:
- Samuel Adams Drake, The Myths and Fables of To-day, Lee and Shepard
*) "La Vie en Rose" written by Edith Piaf

Bahasa

Brother Bewok (2)

The Moon said, "It is therefore of utmost importance to bear constantly in mind, the ethical aspects of society and the state. There is always danger lest that organic entity we call the state, be regarded as an impersonal entity and its acts as devoid of moral significance. 

Questions of state ethics may be loosely divided into two classes: duties of citizens to the state, and duties of the state to its citizens. What then are the duties of the citizen to his state? First, he ought to love his state. This duty is fundamental and in a sense includes every other. Patriotism is a well-worn theme and yet one cannot easily define it. It has two principal forms, the martial or conservative and the civic or constructive patrotism. Martial patriotism is first in time, but second in rank. Its function is to defend the state in times of danger, but it shold not be pushed into Jingoism. As civilization advances, this form of martial patriotism recedes. It is not so much needed, but again, this martial form of patriotism is receding before the advancing spirit of general philantrhropy.

Civic patriotism is of slower growth than the form just mentioned, but is superior in character and abiding in value. Its primary purpose is, not to preserve the life of the state, but to improve character of the state, to build it up in justice, virtue, and moral power. Men fight to preserve the state, not to improve it. If "revolutions never go backward," revolutionists seldom go forward. Progressive results are incidental, existing beforehand in the mind of Providence, no doubt, but not in the minds of those who fight. Surely we need effort, right?

The second duty of the citizen is to obey the state. There are three possible cases. First, where a law is believed to be wise and good. In this case, exact and prompt obedience is the manifest duty of citizen, no matter how burdensome it may be to himself personally.

Second, where a law is believed to be unwise. In this case, the citizen is segested to obey. Of course, a law really unwise will ultimately work injury to the state, and ought to be repealed. But the individual citizen, not being gifted with infallibility, cannot certainly decide as to the unwisdom of a law.

The third case is that of an iniquitous law. Ought the citizen to obey a law of the state which he believes wrong? Now, this question involves a larger one, namely, must a free moral intelligence always obey his own conscience? If he does, it will inevitably lead him astray. If he does not, he rejects his only possible moral guide, abdicates his manhood and becomes a thing instead of a man. The answer is that he must obey conscience in every case. If, in a given instance, he is led astray thereby, then his guilt attaches to some previous defection from duty, and not to his present loyalty to conscience.

If this general principle of ethics be correct, then a negative answer must be returned to the question before us. The citizen must not obey a wicked law. In determining its moral character, he should seek all possible personal enlightenment, but the final decision must be his own. The state cannot keep his conscience for him. If he disobey the law, however, he should not seek to avoid its penalty. Let him stand up like a man, and take the full consequences of his disobedience. He is thus a law-abiding citizen, vindicating his own loyalty and condemning the law that he breaks.

A third duty of the citizen is to support the state. There are two kinds of support to be rendered, material and moral support. A state without money is like a sail without wind, an engine without steam. But the state has no resources of its own, apart from those of its citizens. It exists simply for their benefit. It performs certain indispensable services in their behalf, for which an equivalent should be cheerfully rendered, at least in so far as may be necessary for the support of the state. To evade a just tax is to rob the state of that material support which is due from every citizen.

Another duty of the citizen is to cooperate with the state. Every man ought to be an active politician. The citizen may cooperate with the state, by participating in voting; by affiliating with a political party; by accepting office; and most importantly, by joining privately and unofficially with other citizens of the state.

Now we come to the duties of the state itself. In order to consider them more intelligently, first thing first, we assume that geography, language, race, and religion are left. There must be society, organization, sovereignty. A lone man living in a hut on Treasure Island for seven years, cannot constitute a state. Neither can unorganized savages, pirates, or gypsies, constitute a state. Organized sovereignty is the essential characteristic of the state. Whenever a social compact exercises sovereignty over its members, it thereupon becomes a state. Whenever it ceases so to do it, thereupon ceases to be a state.

So, the first duty of the state is sovereignty. This is both a duty and a right, pertaining to all states alike, regardless of size, wealth, or power. And it means much.

The state is sovereign over itself. By this, is meant that there is no human authority back of the state whence its rights are derived, and no tribunal above the state to which its enemies may appeal. Ultimate sovereignty, of course, dwells in Allah alone. But He have entrusted to the state so much of it as pertains to the social order. And no human power can rightfully interfere therewith. Every act of the state is self-authorized, self-controlled, final. If mistakes occur they can be corrected only by the state itself.  If there were human hands, control the state, then it is no longer sovereign.

The state is sovereign over its own domain. And this includes all the land, the entire territory of the state. It all belongs originally to the state. Whether any or all of it shall be owned by individuals is a question to be determined by the state alone.

The state is sovereign over its citizens. A man is born into society without his own consent, and cannot escape it. Aristotle said long ago, "The state exists by nature, and man is by nature a political animal." He may throw off his allegiance, by removing from one state to another. But this is only to change masters. He has not escaped state sovereignty thereby. This sovereignty includes three things, the life, liberty, and property of the citizen. The state can innocently take the life of the citizen for cause. No other power can. Therefore no individual right remaining, except in necessary self-defense, to take either his own life or that of another. The state can likewise take personal possession of the citizen for all purposes with the scope of the state's authority. Even the property of the citizen is subject to the state. A just state will never exercise authority over the citizen or his possessions in any arbitrary or unjust way. Government should restrain such individuality as is inconsistent with society, while it encourages such as tends to social evolution.

The second duty of the state is to protect its citizens. It is for the purpose of protection that the state exists. At least, this is its chief purpose. But for this purpose, it need exercise no sovereignty either over itself or over its subjects. No man can protect himself or secure his own rights. Relentless forces of nature, savage beasts and more savage men, are continually resisting him and defeating his strongest efforts. trol. He needs a stronger arm than his own to hold these forces in proper adjustment, and to secure the free action of his own powers. Such a protecting arm, it is the office of the state to furnish. This protection is threefold, that of person, of property, and honor.

A third duty of the state is to secure the improvement of its citizens. This duty is necessarily somewhat indefinite. And yet the public welfare is to be sought by the state quite as much as the public safety.

A fourth duty of the state is to respect the rights of its citizens. There are two classes of these rights, one which they have, hold, and exercise only in their combined capcacity as a body politic, a brotherhood. Manifestly there are some things which may legitimately be done by society as a whole, and yet which no private citizen has any right to do. These things belong to the state and lie within the scope of its soveregnity. Life, liberty, and property, when forfeited by the citizen or when needed by the state, must be reckoned in this list. But there are other rights of the citizen which he has, holds, and exercises as an individual being, a private personality. These cannot be alienated by himself or accepted by the state. That is to stay, the citizen has given much to the state, but he has not given his personality. You may take by force my property, my liberty, my life, but you must not touch the inner citadel of my self. That belongs to Allah and to me.

The state must neither transcend the limits of public right nor invade those of private right. Notice what this twofold inhibition means. In a general way, it means that the capable of doing wrong. If it cannot do wrong, it is manifestly a mere machine and cannot do right. If it cannot abuse its rights, neither can it maintain them. The old doctrin that the king cannot err is decidedly uncomplimentary to the king. But more particularly this inhibition means that the state must exercise only its own rights, and these only in legitimate ways and for legitimate purposes. There are some things the state cannot do, some realms it must not enter. Social virtues must be encouraged and social vices repressed. With intrinsic personal virtue, the state, by the nature of the case, has nothing to do."

The Moon, concluded by saying, "My good brother Bewok, this is not patronizing, but as Allah commands about the obligation of a marriage, and for the sake of Love, then Allah also commands that surely humanity is in ˹grave˺ loss, except those who have faith, do good, and urge each other to the truth, and urge each other to perseverance."

The Moon left by singing a song,

Bayangkan bila harimu penuh warna

[Imagine if your day was full of colors]

Itulah yang saat ini kurasakan

[That's how I presently feel]

D'ya membuat tidurku tak nyenyak

[She makes my sleep not sound]

D'ya membuat makanku tak enak

[She makes my eating not pleasant]

Kuterpikat pada kehangatan

[I'm hypnotized by the warmnes]

Yang s'lalu diya berikan

[Of what she allways gives]

Kurasa 'ku sedang dimabuk cinta

[I think I'm in love]

Nikmatnya kini 'ku dimabuk cinta

[The cozy is now I'm drunk with love]

Dimabuk cinta *)

[Get drunk by love]

Seeing the Moon's oddity, the Owl pouted, jealous, then said, "And Allah knows best!"

Citations & References:
- Dr. Ali Albarghouthi, This is Love, Dakwah Corner
- D. B. Purinton, Ethics of the State, the University of Chicago Press
*) "Mabuk Cinta" written by Mai Armada Band

Bahasa

Brother Bewok (1)

"Our brother Bewok, with his trimmed beard, said, 'Hate is the opposition of Love.'" the Moon opened her voice after saying Basmalah and Salaam. "'As for Love, are there any definitions about Love?' says he. 'So far in life, all of us have a sense of what love is, we understand what it means. Ibn al-Qayyim is of the opinion that there are things—such as Love—that do not need to be defined. We all know what it is; we have experienced it. Attempting to define it, only obscures it. After he goes through many of its definitions, Ibn al-Qayyim, rahimahullah, explains that ach, when one attempting to define love, captured one thing, but missed another. Definitions are there to provide clarity. But when something is already clear, there is no need for a definition.

Ibn Hajar, rahimahullah, agreed that a definition is elusive and that it is something felt and not fully articulated. This opinion can be traced all the way back to al-Qushayri, rahimahullah, in his Risalah, where he declared that love, as a self-evident truth—is in no need of a definition. Its best definition is itself: Love is Love. Anything else is incomplete and obscuring.

This is a valuable point about self-evident truths. Allah spoke about love in the Quran without defining it, because we understand what love is. Our beloved Prophet (ﷺ) did the same. We all know what Love is, because we all experience it. When something is so plain and universal, it does not need clarification.

According to Ibn al-Qayyim, the Arabic language has sixty different words for Love, however, not all of them, however, are names for Love. They describe the development of Love, its conditions, consequences, and the different stages of Love. The main word for Love is 'Hubb.' Ibn al-Qayyim, and al-Qushayri, before him, connected the etymology of 'Hubb' to the experience of Love. 'Hubb' comes from, firstly, Purity and clarity. The devotion of the lover to their beloved is compared to the purity of color; Secondly, Agitation. This is so because love causes the agitation or movement of the heart; Third, Firmness in place. Love, when true, settles in the heart and does not leave; Fourth, the kernel of fruit, the innermost. Love reaches the deepest parts of the heart, and the lover gives their innermost to their beloved; Fifth, a big vessel that gets completely filled with no space left. When love enters the heart, it fills it all and leaves no space for anything else; Sixth, a stand made up of four legs that carries and supports a jar. The lover carries the weight of love like four legs carrying heavy objects.

Ibn al-Qayyim added that Hubb is made up of two letters: Ha and Ba. Ha is pronounced from the lowest part of the throat, while Ba comes from the lips, moving as you pronounce the word from one end to the other. And so is love, the beginning and the end: it begins with an admiration and an inclination until the entire being is consumed by it.

Therefore, why people Love? Al-Qadi ‘Iyad, rahimahullah, boiled down the reasons of love to three. First, physical or outer beauty that people behold with their eyes (beautiful vista), ears (beautiful sound), and tongues (delicious food and drink); Second, non-physical (internal) beauty that people behold with their minds (good manners, morality, uprightness); Third, the benefactor and the benefit they bring, for a soul is naturally attracted to anyone who helps it.

Al-Ghazali, rahimahullah, added two more reasons, first, we love ourselves and our continued existence. Anything that supports this existence is loved as well; Second, compatibility between lovers. This, sometimes, is hidden and cannot be explained. Two could love each other, not out of beauty or particular gains, but simply because their souls are connected and compatible.

He went on to affirm that Allah deserves our greatest love based on these five reasons. He has the greatest Outer and Inner Beauty, He is the only true Benefactor, He is the sole cause of our existence, and He is the closest to us.

Then, what about 'Love at first sight'? When considering the multiple causes of Love and how profound it is, Love at first sight seems like a tiny fraction of the reality of Love. Not every claim to love at first glance is genuine. But if the claimant is honest, their love is for external beauty, and there are layers of love that have not been experienced. Physical beauty could be the antecedent to greater love when it is reinforced with inner beauty, or it could be the only cause of attraction. If it is the latter, it will prove to be flimsy. The marketing of “love at first sight” as true love is a disservice to how deep love is.

According to Ibn al-Qayyim, there are four types of Love. Those who got misguided were misguided because they did not distinguish between them. The first is loving Allah. This is insufficient on its own to save from the punishment of Allah and to win His rewar. The second is loving what Allah loves. This is the love that makes one a Muslim and extracts them from disbelief. The most beloved to Allah are the ones who are best in this love and strongest in it. The third is loving people and things for Allah’s sake, which is one of the necessary consequences of loving what He loves. Loving what Allah loves would not be complete until one loves people and things for His sake. The fourth is loving others alongside Allah. This is the polytheistic love. Anyone who loves something alongside Allah, not for Allah or His sake, then they have adopted that thing as a rival besides Allah. This is the love of the polytheists.

There remains a fifth type, that is natural love, which is one’s inclination to what agrees with their nature, like the thirsty loving water, the hungry food, loving sleeping, a wife, and a child. These are not condemned unless they distract from the remembrance of Allah and distance from His love.

Again, according to Ibn al-Qayyim, Common Love is of three kinds. The first is natural and common love, like the hungry loving food, the thirsty water, and so on. This love does not require exaltation.

The second is a love of mercy and kindness, like a parent loving their young child and so on. This too does not require exaltation.

The third is a love of affability and sociability. This is the love between companions in an industry, discipline of knowledge, company, business, travel, and love between brothers. These three types of love are suitable for creation, between each other, and its presence among them is not Shirk in loving Allah.

This is why our beloved (ﷺ) used to love sweets and honey, the most beloved drink to him was the sweet and cold one, the most beloved meat to him was the shoulder, he loved his wives and 'A’ishah, radhiyallahu 'anha, was the most beloved among them to him, and he loved his Companions and the most beloved among them to him was al-Siddiq, radhiyallahu 'anhu.

As for the special love that is only suitable for Allah alone and once one loves another with it, it would be Shirk that Allah does not forgive, it is love that is worship and which requires humility, submission, exaltation, complete obedience, and favoring Him over others. This love cannot be given to other than Allah, and this is the love that the polytheists equated their idols with Allah in it.

'So,' says our brother Bewok, 'what I'm trying to say, that love, is in the deepest part, and the deepest part is the heart, which is only in the Hands of Allah. Nothing can stop someone from falling in love, and I won't give up!'

Just this time, the Owl saw the Moon acted like being pampered. Both her palms, placed on cheeks, and cheerfully, she said, "How romantic is our brother Bewok! What we love and hate, determines the paths we take. Loving Imaan and Piety is essential to follow the Truth and resisting Temptations. Asking for this love, should be one of our frequent prayers.

However, our brother Bewok, it is not Love that is at issue, but the Conflict of Interest, Ethics of of the State, and a myriad of other issues, especially if one asks for more. So, think about it, bro!

Love is complex. Nothing complex exists in a vacuum. It is part of a web of multiple emotions, ideas, and interactions. Hence, love is interwoven with other emotions, including Hate.

We love honesty. Do we hate its opposite? Do we not hate lying, betrayal, and deception? We love justice and abhor tyranny and inequality. Are we neutral about rape, sexual harassment, pedophilia, and mass murder? Why do we hate them?

Is it not because we love their opposite: sexual relations based on consent, respect, and the sanctity of human life? Is it possible to love something and not hate its opposite? Or is loving something part of hating its opposite, and hating something part of loving its opposite?

One may hate certain foods, seasons, illness, and death. Conversely, they love other types of food, other seasons, health, and life. One’s hatred of these things, may motivate simple avoidance—not eating the food we hate—or an attempt at eradication—fighting diseases and illness. Hate can distance us from harm. We hate sickness, so we avoid its causes and triggers. We plan and pursue our dreams, because we hate failure. This type of hate, or whatever we decide to call it, is not inherently negative. Love would not exist without it.

Love and hate are intertwined, and the presence of each, is essential in the constitution of the other. The venomous hate of racism and jingoism is fed by extreme and misguided love of one’s ethnicity, nation, and self: every hate requires a form of love. Had this extreme love not existed, its accompanying hatred would not exist as well. Racial supremacy is based on love, albeit a faulty one. Legitimate love feeds legitimate hate, and illegitimate love feeds illegitimate hate. Allah teaches us in the Quran that not all love is legitimate and appropriate. The love that people give to their rivals to Allah is misguided and blameworthy.

Sometimes, love is blind, wrong, and destructive. To speak of love as a universal good, sacrifices nuance and conveys the erroneous and dangerous impression that as long as what we are feeling is love, it justifies everything. Love is not always good, and hatred, equally, is not always wrong.

We love because we hate and hate because we love. When our love is intense, so is our hate for its opposite. And when our hate is intense, so is our love for its opposite. For example, our passionate love for an individual, makes us hate separating from them. If we dig deeper, we will find that the crux of this love, is our aversion to being alone. If solitude were not distasteful and unbearable, we would not seek companionship. Our hatred and aversion to something, push us to find its opposite. Because we hate injustice, we move to establish justice. We eat because we hate hunger, collect money because we hate poverty, and try to live healthy because we hate sickness and death. If we love something, there is no escaping the fact that we must hate its opposite.

Humans can only be loved partially and obeyed partially. They are loved because they lead to something else. And Allah is the end of all roads, the end of all loves, and the end of all pursuits. He is our destination. We just do not realize it. If you have Him, you will have everything. If you lose Him, you remain without a destination, with incomplete love. Only the love of Allah makes us whole.

Love and hate even coexist simultaneously in much of what we like. We usually do not purely love or hate something but have mixed emotions about it. We may love summer more than winter, but we do not love everything about summer nor hate everything about winter. We love sweets but hate the weight gain. We love our spouses and children, but not every small detail about them. There are things to like and dislike about everything in this world. Sometimes love dominates, and sometimes hate does. The percentage of each determines how much we love or hate something. This realization grounds our experiences in reality. Love is not a pure emotion that is untinged with dislikes and discomfort. Love exists as part of a complex array of human emotions, all connected and interdependent.

In order for Love to appear in all of its Goodness, we need Ethics. As you all know that, in our personal life, Honesty, Caring and Compassion, Integrity, and Personal responsibility are values that can help us behave ethically when faced with ethical dilemmas. Then, how about the Ethics of the State?

Ethical law is universal. It pertains to every conscious, voluntary act of every free intelligence throughout the universe, but every free intelligence is selfactive and therefore ethically respon. Ethical law is immutable. It changes not to suit the convenience, ignorance, or caprice of its subjects. And yet its subjects may change. Indeed they must change. ety." The law is immutable, but society, to which it pertains, being progressive, is of necessity mutable. Ethical law is inexorable. Its demands cannot be avoided nor its penalties escaped. The law is simply inexorable, independent of human thought or deed. Furthermore, ethical law applies to every possible combination of free intelligences.

Every corporation is the aggregate soul of the men composing it. Corporate acts not infrequently discount the reputed ethical valuation of the individual souls concerned therein. But such discount is always in the interest of truth. You can never make a dishonest corpotion out of honest men.

The same principle applies to society, the community, the state. There is one immutable law that governs the individual, the corporation, the body politic. If two moral agents combine to execute a purpose which neither could accomplish alone, there is manifestly no power in such combination to free either the agents or their act from the responsibility of moral agency.

And if such combination include a hundred, a thousand, or a million such agents, moral responsibility is neither shifted nor lessened thereby. Mere arithmetic cannot affect the moral quality of an act or a system of acts. If these definitive statements be correct, it is evident that there is such a thing as "ethics of the State."

The state may be briefly defined as 'organized society exercising sovereignty over its members.' Government is the agent of the state, whereby its will is announced, its sovereignty enforced.

The individual may exist on principles of simple self-interest. But the social compact, requires upon the part of all its members such constant sacrifice of individual interests to the general good that nothing short of moral principle will secure the needed sacrifice. Moreover, there is a certain ethical altruism without which the state can make no progress. The reasons are not far to seek. Intellectual progress is by the nature of the case exclusive, while the moral law is

inclusive. Only a few citizens can respond to the appeals of science, but the many may respond to those of moral law. And then this intellectual minority by some curious law of heredity tends to diminish and run."

[Part 2]

Bahasa

At the Inn

"Once upon a time," the Moon opened her sheet of paper, after saying Basmalah and Salaam. "a demon stayed at an inn, where no one knew him, for they were people whose education had been neglected. He was bent on mischief, and for a time kept everybody by the ears. But at last, the innkeeper set a watch upon the devil and took him in the fact.

The inkeeper got a rope’s end. 'Now I am going to thrash you,' said the innkeeper. 'You have no right to be angry with me,' said the demon. 'I am only a demon, and it is my nature to do wrong. Let me tell you something,

A man met a lad, weeping, 'What do you weep for? ' he asked.

'I am weeping for my mistakes,' said the lad.

'You must have little to do!' said the man.  

The second day, they met again. The lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this land, Justitia has been raped, Dike and Arete, been straddled,  the lad respond.

'You must have little to do,' said the man.  

The third day, they met again. The lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this land, Keynes has been perverted, Laissez-nous faire of Le Gendre, has been worshipped, they put a crown on their heads, and demand that people give them money,' says the lad.

'You must have little to do,' said the man.  

The fourth day, they met again. The lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this land, imports of foreign workers are prioritized over imports of security guard uniforms, then 'Love your own products' echoed,' the lad respond.

'You must have little to do,' said the man.

The fifth day, they met again. The lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this Land, Taxes suffocate the people and small businessm, but the cronies, dancing with joy,' the lad respond.

'You must have little to do,' said the man.

The sixth day, they met again. The lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this Land, the Price is getting high, basic necessities are scarce, and my mom are busy, queuing!' said the lad.

'You must have little to do!' said the man.

The seventh day they met again. Once more the lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this Land, someone get pissed of!' said the lad.

'You must have little to do,' said the man.

The eighth day, they met again. Once more the lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this Land, the young men and the pundit, are playing hide and seek!' said the lad.

'You must have little to do,' said the man.

Again, the ninth day they met again. Came again, the lad was weeping. 'Why do you weep?' asked the man.

'I am weeping because on this Land, there will be a cooking competition without cooking oil, even though I love fried vermicelli!' said the lad.

'You must have little to do,' said the man.

The next day they met again. Recurrently, the lad was weeping, 'Why do you weep?' asked the man.

'I am weeping because I have nothing to eat,” said the lad.

'That was I thought, it would come to that,' said the man.

'Is that so?' asked the innkeeper. 'Fact, I assure you,' said the devil. 'You really cannot help doing ill?' asked the innkeeper.

'Not in the smallest,' said the demon, 'it would be useless cruelty to thrash a thing like me.'

'It would indeed,' said the innkeeper. And he made a noose and hanged the demon. 'There, you must have little to do,' said the innkeeper.

Even he was hung in there, the Demon, could still singin',

I wanna hide the truth

I wanna shelter you

But with the beast inside

There's nowhere we can hide

No matter what we breed

We still are made of greed

This is my kingdom come *)

The Moon left an inquiry, "Wll there be, an answer? And Allah knows best."

Citations & Reference:
- Robert Louis Stevenson, Fables, Charles Scribner's Sons
*) "Demons" written by Alexander Junior Grant, Benjamin Arthur Mckee, Daniel Coulter Reynolds, Daniel Wayne Sermon & Joshua Francis Mosser.

Bahasa

Irritated

"The Reader throwing a Book on the floor, saying, 'I never read such an impious book,'" the Moon begin again, after saying Basmalah and Salaam. "'You need not hurt me,' said the Book, 'you will only get less for me second hand, and I did not write myself.'

'That is true,' said the Reader. 'My quarrel is with your author.'

'Ah, well,' said the Book, 'you need not buy his rant.'

'That is true,' said the Reader. 'But I thought him such a cheerful writer.;

'I find him so,' said the Book. 'You must be differently made from me,' said the reader. 'Let me tell you a fable,' said the Book.

A man quarrelled with his friend. 'I have been much deceived in you,'

said the man. And the friend made a face at him and went away.

A little after, they both died, and came together before the great white Justice of the Peace. It began to look black for the friend, but the man for a while, had a clear character and was getting in good spirits.

'I find here some record of a quarrel,' said the justice, looking in his notes. ' Which of you was in the wrong ?'

'He was,' said the man. 'He spoke ill of me, behind my back.'

'Did he so?' said the justice. 'And how did he speak about your neighbours ?

'O, he had always a nasty tongue,' said the man.

'And you chose him for your friend?' cried the justice. 'My good fellow, we have no use here for fools.'

So the man was cast in the pit, and the friend laughed out aloud in the dark and remained to be tried on other charges.

'They both died, ' said the Reader, 'And so they did,” said the book. 'No doubt of that. And everybody else.'

'That is true,' said the Reader. 'Push it a little further for this once. And when they were all dead? '

'They were in God’s hands the same as before,' said the Book.

'Not much to boast of, by your account,' cried the reader.

'Who's being pissed of now?' said the Book.

And the reader put him on the fire, then to get rid of his annoyance, he tried to sing,

I've become so numb

I can't feel you there

Become so tired

So much more aware

I'm becoming this

All I want to do

Is be more like me

And be less like you *)

The Moon gone with saying, "Wow, don't be mad! ... And Allah knows best."

Citations & Reference:
- Robert Louis Stevenson, Fables, Charles Scribner's Sons
*) "Numb" written by Joseph Hahn, Brad Delson, Dave Farrell, Mike Shinoda, Robert G. Bourdon & Chester Charles Bennington

Bahasa

Large Promises

"What I'm going to tell you, is only a tale," the Moon started to tell a story when she appeared after saying Basmalah and Salaam. "It's said, once more, it's said, in ancient China, long before Luo Guanzhong wrote "Romance of the Three Kingdoms," there, reigned a King, whose name was unknown, for this was only a Tale.

The King, was said, once more, the King, was said, had a strange habit, he often made promises, or rather, his promises are often broken. Many of his promises, had'nt been fulfilled, or rather, gone with the wind. Once, he visited the fisherman village, and promised them, that, there, he would build a great harbor that no eye had ever seen. However, after waiting for five years, there was no news, and the fishermen's representatives were annoyed, and asked the King's eunuchs to make it happen immediately. In the end, the answer was, 'it's waiting for an investors', or rather, 'No funds!'

So, one day, the King got sick, that according to the course of the world, when physicians had given him over, betook himself to his prayers, and vow’d a sacrifice of a thousand oxen ready down upon the nail, to either Tiānzhǔ, the Lord of Heaven, or Wenchang Wang, the God of Culture and Literature, which of the two, would deliver him from this disease.

'Ah my dear, 'says Consort of the King, 'have a care what you promise, for where would you have these oxen if you should recover? Don't end up like a story of the Tortoise and the Eagle.

The Tortoise, weary of his condition, by which he was confined to creep upon the ground, and being ambitious to have a prospect, and look about him, gave out, that if any Bird would take him up into the air, and show him the world, he would reward him with a discovery of many precious stones, which he knew were hidden in a certain place of the earth.

The Eagle undertook to do as he desired; and when he had performed his commission, demanded the reward. But finding the Tortoise could not make good his words.

The Eagle then offered to take him up, once more. The Tortoise agreed and the Eagle carried him almost to the clouds, but suddenly let him go. He fell to the ground, dashing his shell to pieces. The Eagle then landed and made a meal of the poor Tortoise. 

'Sweet heart, 'says the King, 'thou talkst like a fool. Have the gods nothing else to do, dost think, then to leave their bus’ness, and come down to sue me in an action of debt?'

The deities, according to their faith, restor’d him however for that bout, to make tryal of his honesty and good faith. He was no sooner up, but for want of living oxen, he made out his number upon past, and offer’d them up in form upon an altar.

For this mockery, divine vengeance pursued him, and he had an apparition come to him in a dream, that bad him go and search in such a place near the coast, and he should find a considerable treasure, alone.

Away he went without escort, and as he was looking for the mony, fell into the hands of pyrates. He begg’d hard for his liberty, and offered a thousand gold coins for his ransome; but they would not trust him, and so, he was carried away, and sold afterwards as a slave for as many groats.

The fishermen, who heard the end of the King, could only pat their chests. One of them said, 'As men of honour ought to consider calmly, how far the things which they promise may be in their power, before they venture to make promises upon this account, because the non-performance of them, will be apt to excite an uneasiness within themselves, and tarnish their reputation in the eyes of other people; so fools and cowards should be as little rash in this respect as possible, lest their impudent forgeries draw upon them, the resentment of those whom they disappoint, and that resentment, makes them undergo smart, but deserved chastisement. The man who is so stupid a knave as to make a lying promise where he is sure to be detected, receives the punishment of his folly unpitied by all that know him.'

Another commented, 'Honesty is the best policy; and one of the best poets has further stamped a value upon the good old maxim, by his assertion that 'an honest man is the noblest work of Divine.' Once, I heard a story,

A man was felling a tree on the bank of a river, and by chance, let his hatchet slip out of his hand, which dropt into the water, and immediately sunk to the bottom. Being therefore in great distress for the loss of his tool, he sat down and bemoaned himself most lamentably.

Upon this, Wenchang Wang, also known as Wendi, appeared to him, and being informed of the cause of his complaint, dived to the bottom of the river, and coming up again, showed the man a golden hatchet, demanding if that were his. He denied that it was. Upon which Wendi dived a second time, and brought up a silver one. The man refused it, alleging likewise that this was not his. He dived a third time, and fetched up the individual hatchet the man had lost; upon sight of which the poor wretch was overjoyed, and took it with all humility and thankfulness.

Wendi was so pleased with the fellow’s honesty, that he gave him the other two into the bargain, as a reward for his just dealing. The man goes to his companions, and giving them an account of what had happened, one of them went presently to the river’s side, and let his hatchet fall designedly into the stream. Then sitting down upon the bank, he fell a weeping and lamenting, as if he had been really and sorely afflicted.

Wendi appeared as before, and diving, brought him up a golden hatchet, asking if that was the hatchet he lost. Transported at the precious metal, he answered, yes; and went to snatch it greedily. But Wendi detesting his abominable impudence, not only refused to give him that, but would not so much as let him have his own hatchet again.

The fishermen who listened, sighed, and the older said, 'This is a lesson for us. Let's get back to work!' They returned to the sea, singing,

So, after all is said and done

I know I'm not the only one

Life indeed can be fun

If you really want to

Sometimes, living out your dreams

Ain't as easy as it seems

You wanna fly around the world

In a beautiful balloon

Life, o life, o life, o life

Doo doo doo doo doo *)

The Moon wrapped up with, "The paths of Truth and Integrity are so plain, direct, and easy, that the man who pursues them, stands in no need of subtle contrivances to deceive the world. He listens to the honest monitor within, and makes good his professions with his practice: neither gold nor silver hatchets can make him deviate from it; and whatever situation he may be placed in, he is sure to meet the esteem of all men within the circle in which he moves, and has besides the constant pleasure of feeling self-approbation within his own breast. And Allah know best."

Citations & References:
- Laura Gibbs, Mille Fabulae et Una: 1001 Aesop’s Fables in Latin, Lulu Publishers
- Josep Jacobs, The Fables of Aesop, Macmillan & Co
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
*) "Life" written by Des'ree Weekes & Prince Sampson

Bahasa

The Sick

"'Here is a pretty state of things,' the Traveller told me something when one day, he travelled into the peated woods of Lamuri, in the dry season, when the Monsoons were blowing strong," the Moon began her paper-back story, after saying Basmalah and greeting with a Salaam. "He had ridden a long way, and he was tired and hungry, and dismounted from his horse to smoke a pipe. But when he felt in his pocket, he found but two matches. He struck the first, and it would not light.

'Dying for a smoke; only one match left; and that certain to miss fire! Was there ever a creature so unfortunate? And yet,' thought the traveller, 'suppose, I light this match, and smoke my pipe, and shake out the dottle here in the grass—the grass might catch on fire, for it is dry like tinder ; and while I snatch out the flames in front, they might evade and run behind me, and seize upon yon bush of poison oak; before I could reach it, that would have blazed up; over the bush.

I see a pine tree hung with moss; that too would fly in fire upon the instant to its topmost bough; and the flame of that long torch—how would the Monsoon take and brandish that through the inflammable forest! I hear this dell roar in a moment with the joint voice of wind and fire, I see myself gallop for my soul, and the flying conflagration chase and outflank me through the hills. The fire soared, crossed to a neighboring country, for a drop of cooking oil, for a fog of arrogance and greed, for the division of land that, accidantly, Mukeedee threw as he was carried away by his feelings when criticized.

I see this pleasant forest burn for days, and the cattle roasted, and the springs dried up, and the farmer ruined, and his children cast upon the world. How sad the Mother Earth, tears in her eyes, remembering her lost gold-diamonds, seeing all this!'

The Traveller paused for a moment, then said to me, 'O orb of the night! Hear the following story,

There was once a sick man in a burning house, to whom there, entered a fireman. 'Do not save me,' said the sick man. 'Save those who are strong.’

'Will you kindly tell me why?' inquired the fireman, for he was a civil fellow.

'Nothing could possibly be fairer,' said the sick man. 'The strong should be preferred in all cases, because they are of more service in the world.'

The fireman pondered a while, for he was a man of some philosophy. 'Granted,' said he at last, as a part of the roof fell in, 'but for the sake of conversation, what would you lay down as the proper service of the strong? '

'Nothing can possibly be easier,' returned the sick man, 'THE PROPER SERVICE OF THE STRONG IS TO HELP THE WEAK.'

Again the fireman reflected, for there was nothing hasty about this excellent creature. 'I could forgive you being sick,” he said at last, as a portion of the wall fell out, 'but I cannot bear your being such a fool.’ And with that, he heaved up his fireman’s axe, for he was eminently just, and clove the sick man to the bed.'

The Traveler looked around, the wind blowing his face, and tossing his hair. With that, he struck the last match, and it missed fire. 'Thank God,' said the traveller, and put his pipe in his pocket. Then he climbed into his vehicle, spurred it on, humming,

Hutan, gunung, sawah, lautan

[Forests, mountains, farms, and seas]

Simpanan kekayaan

[Home of richness]

Kini, Ibu sedang lara

[Now, Mother is grieving]

Merintih dan berdoa *)

[Groaning and praying]

The Moon closed with the words, "O thee, the seekers of Truth, be persistent and enthusiastic, for thou art the Strong! And Allah knows best."

Citations & Reference:
- Robert Louis Stevenson, Fables, Charles Scribner's Sons
*) "Ibu Pertiwi" written by Kamsidi Samsuddin

Bahasa

The Drunkard's Wife

"'Why do you keep on drunk?' I said to the Drunkard," the Moon opened her storyboard. "Look, you said, you made the waggon, yet in reality, it's not. Someone else made it, and left it in your house to be sold. Then you suspect those who seek the Truth?"

The Drunkard lifted his head, and I saw, his eyes still droopy and sleepy, "Listen O Moon!" says he, "It's the prevalence of custom. Indeed, a teetotaler—one who abstains completely from alcohol beverage—once, gave me a counsel, he said, ' In any thing that we are sensible, may be prejudicial to either our health or fortunes, we should take care not to let our inclinations run up into a habit. For though our sensible mind, may be easily checked at our first setting out, and directed which way we please, yet, our inclinations, like a head-strong, unruly horse in his full career, will have its own course, and we are hurried impetuously on, without the power of controling it.

A certain Woman had a drunken husband, whom when she had endeavoured to reclaim several ways, to no purpose, she tried this stratagem.

When he was brought home one night, dead drunk, as it seems he frequently used to be, she ordered him to be carried to a buring place, and there laid in a vault, as if he had been dead indeed.

Thus she left him, and went away, till she thought, he might be come to himself, and grown sober again.

When she returned and knocked at the door of the vault, the man cried out, 'Who’s there?' 'I am the person,' says she, in a dismal tone, that waits upon the dead folks, 'and I am come to bring you some victuals.'

'Ah! good waiter,' says he, 'let the victuals alone and bring me a little drink, I beseech thee.'

The Woman hearing this, fell a tearing her hair, and beating her braast in a woeful manner. 'Unhappy wretch that I am,' says she; 'this was the only way that I could think of to reform the beastly sot; but instead of gaining my point, I am only convinced that this drunkenness is an incurable habit, which he intends to carry with him into the other world.'

As the passions of young men are warm, and their imaginations lively, it would be wrong to endeavour to tie them up from the pursuit out innocent pleasures. But those among them, that think at all, can never form a more useful and happy resolution, than not to suffer themselves to be drawn into a habit, even in indifferent and trifling things.

He that keeps himself free from the slavery of habit, will always be at leisure to distinguish what is good for him, from that which is otherwise: and then there is no fear, but his cool, unbiassed judgment will direct him to such pursuits as will be least hurtful, if not most, useful to him.'

The Drunkard silenced, shaking his head, "Aee! When can I change?" Then, he walked unsteady, limping, and singing,

Sweet dreams are made of this

Who am I to disagree?

I've traveled the World and the Seven Seas

Everybody's lookin' for something

Some of them want to use you

Some of them want to get used by you

Some of them want to abuse you

Some of them want to be abused *)

Once more, the Moon sighed, "By using ourselves to any evil practice, how we may let it grow into such a habit as we shall never be able to divest ourselves of, 'O! that men should put an enemy into their mouths to steal away their brains!' There is no vice which gains an ascendant over us more insensibly, or more incurably, than drunkenness: it takes root by degrees, and comes at length to be past both remedy and shame. Habitual drunkenness stupifies the senses, destroys the understanding, fills its votaries with diseases, and makes them incapable of business. It cuts short the thread of life, or brings on an early old age, besides the mischief it does in the mean time to a man’s family and affairs, and the scandal it brings upon himself: for a sot is one of the most despicable and disgusting characters in life. He has destroyed his reasoning faculties, and thus shewn his ingratitude to the Giver of them.

Now, it makes me start to think, 'Is it, Radical Reformation, once more, needed?' And Allah knows best."

Citations & References:
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
*) "Sweet Dreams" written by Robert Haynes, Gerd Saraf, Mehmet Soenmez, Melanie Thornton, Peter Joyner, Jack Hill, Robert Beavers & Dennis Taylor

Bahasa