My Eryc9BLOG (Open House)

Naskah_Kuno - Babad Limbangan

2007-09-19T19:37:00.000-07:00

Naskah_Kuno - Babad Limbangan

Kecamatan : Garut Kota

Nama pemegang naskah : R. Sulaeman Anggapradja
Tempat naskah : Jln Ciledug 225 Kel. Kota Kulon. Kec Garut Kota
Asal naskah : warisan
Ukuran naskah : 20.5 x 32 cm
Ruang tulisan : 17 x 17 cm
Keadaan naskah : baik
Tebal naskah : 16 Halaman
Jumlah baris per halaman : 39 baris
Jumlah baris halaman awal dan akhir : 39 dan 23 baris
Huruf : Latin
Ukuran huruf : sedang
Warna tinta : hitam
Bekas pena : agak tajam
Pemakaian tanda baca : ada
Kejelasan tulisan : jelas
Bahan naskah : kertas bergaris ukuran folio
Cap kertas : tidak ada
Warna kertas : putih
Keadaan kertas : agak tebal, halus
Cara penulisan : timbal balik
Bentuk karangan : puisi

Ringkasan isi :
Pada zaman dahulu kala Prabu Layaran Wangi (Prabu Siliwangi) dari kerajaan Pakuan Raharja mempunyai seorang pembantu bernama Aki Panyumpit. Setiap hari Aki Panyumpit diberi tugas berburu binatang dengan menggunakan alat sumpit (panah) dan busur.

Pada suatu hari Aki Panyumpit pergi berburu ke arah Timur. Sampai tengah hari ia belum memperoleh hasil buruannya, padahal telah banyak bukit dan gunung didaki. Sesampainya di puncak gunung, ia mencium wewangian dan melihat sesuatu yang bersinar di sebelah Utara pinggir sungai Cipancar. Ternyata harum wewangian dan sinar itu keluar dari badan seorang putrid yang sedang mandi serta mengaku putra Sunan Rumenggong, yaitu Putri Rambut Kasih penguasa daerah Limbangan.
Peristiwa pertemuan dengan Nyi Putri dari Limbangan dikisahkan oleh Aki Panyumpit kepada Prabu Layaran Wangi. Berdasarkan peristiwa itu Prabu Layaran Wangi menamai gunung itu Gunung Haruman (haruman = wangi). Prabu Layaran Wangi bermaksud memperistri putrid dari Limbangan. Ia mengirimkan Gajah Manggala dan Arya Gajah (keduanya pembesar Pakuan Raharja).

Aki Panyumpit serta sejumlah pengiring bersenjata lengkap untuk meminang putri tersebut dengan pesan lamaran itu harus berhasil dan jangan kembali sebelum berhasil. Kendatipun pada awalnya Nyi Putri menolak lamaran tetapi setelah berhasil dinasehati Sunan Rumenggong, ayahnya, akhirnya menerima dijadikan istri oleh Prabu Layaran Wangi.
Selang 10 tahun antaranya, Nyi Putri (Rambut Kasih) mempunyai dua orang putra dari Raja Pakuan Raharja, yaitu Basudewa dan Liman Senjaya. Kedua anak itu dibawa ke Limbangan oleh Sunan Rumenggong (kakeknya) dan kemudian dijadikan kepala daerah di sana. Basudewa menjadi penguasa Limbangan dengan gelar Prabu Basudewa dan Liman Senjaya penguasa daerah Dayeuh Luhur di sebelah Selatan dengan gelar Preabu Liman Senjaya.

Di kemudian hari Prabu Liman Senjaya setelah beristri membuka tanah, membuat babakan pidayeuheun (kota) dan lama kelamaan dibangun sebuha Negara dengan nama Dayeuh Manggung. Negara baru ini bisa berkembang sehingga dikenal baik oleh tetangga-tetangganya, seperti Sangiang Mayok, Tibanganten, Mandalaputang. Dayeuh Manggung terkenal karena keahlian dalam membuat tenunan. Rajanya yang lain yang termashur adalah Sunan Ranggalawe.

Naskah_Kuno - Suryaningrat

2007-09-19T19:36:00.000-07:00

Naskah_Kuno - Suryaningrat

Kecamatan : Balubur Limbangan

Nama pemegang naskah : Duki bin Saleh
Tempat naskah : Desa Cigagade
Asal naskah : salinan
Ukuran naskah : 17 x 22 cm
Ruang tulisan : 14 x 18 cm
Keadaan naskah : baik
Tebal naskah : 269 Halaman
Jumlah baris per halaman : 13 baris
Jumlah baris halaman awal dan akhir : 12 dan 10 baris
Huruf : Arab/Pegon
Ukuran huruf : sedang
Warna tinta : hitam
Bekas pena : agak tajam
Pemakaian tanda baca : ada
Kejelasan tulisan : jelas
Bahan naskah : kertas bergaris
Cap kertas : tidak ada
Warna kertas : putih kekuning-kuningan
Keadaan kertas : tipis halus
Cara penulisan : timbal balik
Bentuk karangan : puisi

Ringkasan isi :
Tersebutlah sebuah kerajaan yang bernama Banurungsit. Kerajaan itu diperintah oleh seorang raja bernama Suryanagara. Ia mempunyai seorang putra bernama Suryaningrat. Suryaningrat beristri Ningrumkusumah, putra patih. Setelah Raja Suryanagara meninggal, Raden Suryaningrat diangkat menjadi raja. Ternyata pengangkatan tersebut tidak dikehendaki oleh Raja Duryan. Kerajaan Banurungsit diserang Raja Duryan yang mendapat dukungan rakyat Banurungsit. Dalam peperangan yang terjadi Suryaningrat kalah, lalu ditangkap dan dipenjarakan sedangkan istrinya, Ningrumkusumah dipaksa untuk menjadi istri raja Duryan.

Dengan menggunakan ilmu sirep, Ningrumkusumah berhasil membebaskan suaminya. Kemudian mereka melarikan diri ke hutan. Mereka terus berkelana sampai akhirnya tiba di wilayah negara Durselam. Ketika sedang mandi di sebuah Taman yang indah, Ningrumkusumah dilihat patih Indra Bumi yang ditugaskan oleh raja Durselam mencarikan wanita cantik untuk dijadikan istrinya. Dalam perjalanan menuju ibukota Durselam, Suryaningrat ditenggelamkan ke dalam sungai oleh Demang Langlaung. Meskipun suaminya Suryaningrat telah tenggelam dibawa arus sungai, Ningrumkusumah mencari suaminya menyusuri sungai. Dalam perjalanan mencari suaminya, Ningrumkusumah mendapat keris pusaka bernama Bantal Nogar dari seorang pertapa berasal dari tanah Arab yang bernama Syeh Rukman. Menurut petunjuk pertapa untuk dapat bertemu kembali dengan suami, Ningrumkusumah harus menyamar menjadi seorang laki-laki dengan nama Raden Rukmantara. Raden Rukmantara terlibat perang dengan pasukan Duryan yang menguasai Banurungsit. Raja Duryan sedang mencari Raden Suryaningrat dan Ningrumkusumah. Dalam perang tersebut Raden Rukmantara menang.

Raden Rukmantara melanjutkan perjalanan. Dalam perjalanan ia sempat ke Negara Erum yang diperintah oleh Sri Amangkurat. Raja ini mempunyai seorang putri cantik bernama Ratna Wulan. Ratna Wulan jatuh cinta kepada Raden Rukmantara yang tidak mengetahui bahwa sebetulnya orang itu adalah wanita. Raden Rukmantara pura-pura mau. Akhirnya mereka menikah. Raden Rukmantara diangkat menjadi raja negara Erum.

Prabu Kandi, raja negara Esam, yang ditolak lamarannya oleh putri Ratna Wulan menantang perang kepada negara Erum. Raden Rukmantara berhasil mengalahkan Prabu Kandi berkat tuah senjata pemberian Syeh Rukman. Prabu Kandi sendiri yang telah dikalahkan oleh Rukmantara dipaksa untuk menganut agama Islam.

Raden Suryaningrat yang hanyut di sungai telah sampai ke sebuah puli Peri yang dikuasai oleh Naga Giri. Raden Suryaningrat dapat meninggalkan Nusa Ipri dan sampailah ke negara Erum. Raden Rukmantara alias putri Ningrumkusumah yang sedang mencari suaminya membuat sayembara di negara Erum dengan memasang gambarnya yang sedang menangisi Raden Suryaningrat. Barangsiapa yang melihat gambarnya yang sedang menangis harus membawanya ke istana. Melalui gambar tersebut Raden Suryaningrat dapat bertemu kembali dengan istrinya, Ningrumkusumah. Selanjutnya Ratna Wulan dijadikan istri kedua oleh Raden Suryaningrat.

Ringkas cerita,setelah semua musuh dapat dikalahkan dan mereka diampuni bahkan diangkat menjadi senapati di negara asal masing-masing, Raden Suryaningrat dengan istrinya hidup tentram di negara Banurungsit.

Naskah_Kuno - Batara Kala

2007-09-19T19:35:00.001-07:00

Naskah_Kuno - Batara Kala

Kecamatan : Sukawening

Nama Pemegang naskah : Adang
Tempat naskah : Kp. Cieunteung Desa Mekarluyu
Asal naskah : warisan
Ukuran naskah : 17 x 22 cm
Ruang tulisan : 13 x 16 cm
Keadaan naskah : tidak utuh
Tebal naskah : 32 Halaman
Jumlah baris per halaman : 14 baris
Jumlah baris halaman awal dan akhir : -
Huruf : Arab/Pegon
Ukuran huruf : sedang
Warna tinta : hitam
Bekas pena : tumpul
Pemakaian tanda baca : ada
Kejelasan tulisan : jelas
Bahan naskah : kertas tidak bergaris
Cap kertas : tidak ada
Warna kertas : kecoklat-coklatan
Keadaan kertas : tipis agak halus
Cara penulisan : timbal balik
Bentuk karangan : puisi

Ringkasan Isi :
Keadaan di Sorgaloka kacau balau akibat ulah seorang putri di bumi bernama Dewi Tanara melakukan Tapabrata di Gunung Marabu. Dewi Tanara ingin bersuamikan seseorang yang suka disembah tetapi tidak diberi kewajiban untuk menyembah. Turunlah Batara Guru dari Sorgaloka karena merasa bahwa dirinyalah yang dimaksudkan oleh Dewi Tanara.

Batara Guru berubah wujud menjadi seorang raksasa ketika mengejar-ngejar Dewi Tanara karena melihat paha Dewi Tanara raksasa terjatuh dan meneteskan sperma sehingga jatuh ke tanah. Raksasa sadar bahwa ia adalah Batara Guru dan berjanji tidak akan mengejar-ngejar lagi asal wujudnya dikembalikan ke wujud semula. Saat itu juga Batara Guru kembali dari wujud raksasa ke wujud semula. Kemudian Batara Guru pulang ke Sorgaloka sedangkan Dewi Tanara kembali ke negrinya. Keadaan di Sorgaloka kembali tenteram, Batara Narada disuruh Batara Guru untuk mengamankan spermanya yang jatuh ke tanah, akan tetapi setelah sperma itu dibuang ke laut malah menjelma menjadi seorang raksasa yang bernama Batara Kala.

Batara Kala diberitahu oleh Semar bahwa Batara Guru adalah ayahnya. Pergilah Batara Kala ke negeri Sorgaloka menjumpai Batara Guru dan minta makanan dari jenis daging manusia. Batara Guru mengabulkan permintaannya dengan syarat hanya beberapa dari jenis daging manusia diantaranya ialah orang yang berstatus anak tunggal, orang yang berstatus kadana kadini ( hanya bersaudara kakak beradik laki-laki dan perempuan atau perempuan dan laki-laki ), orang yang berstatus nanggung bugang (kakak dan adik meninggal dunia), orang yang berstatus anak mungku (hanya tiga bersaudara dua perempuan satu laki-laki atau sebaliknya), orang-oarang yang dilahirkan pada waktu malam hari, orang-orang yang bepergian pada waktu maghrib, akan tetapi batara Guru memberikan larangan bahwa orang yang sedang berada di arena pagelaran wayang, tidak boleh dimakan.
Orang-orang di bumi kalang kabut, takut kepada Batara Kala, Batara Guru bingung memikirkan nasib manusia di bumi yang ketakutan kepada Batara Kala dan mungkin akan habis dimakan olehnya. Maka turunlah Batara Guru dengan rombongannya ke bumi menyamar menjadi kelompok penabuh wayang. Batara Guru sendiri menjadi dalangnya, dengan sebutan dayang Longlongan.

Naskah_Kuno - Kitab Etangan

2007-09-19T19:34:00.001-07:00

Naskah_Kuno - Kitab Etangan

Kecamatan : Sukawening

Nama pemegang naskah : Adang
Tempat naskah : Kp. Cieunteung Desa Mekarluyu
Asal naskah : warisan
Ukuran naskah : 17 x 21 cm
Ruang tulisan : 14 x 18 cm
Keadaan naskah : sebagian rusak
Tebal naskah : 20 Halaman
Jumlah baris per halaman : 13 baris
Jumlah baris halaman awal dan akhir : 12 dan 13 baris
Huruf : Arab/Pegon
Ukuran huruf : besar
Warna tinta : hitam
Bekas pena : tumpul
Pemakaian tanda baca : ada
Kejelasan tulisan : jelas
Bahan naskah : kertas tidak bergaris
Cap kertas : tidak ada
Warna kertas : kuning kecoklat-coklatan
Keadaan kertas : tebal, keras, halus
Cara penulisan : timbal balik
Bentuk karangan : prosa dan prosa liris

Ringkasan isi :
Naskah kitab etangan dipergunakan sebagai sumber petunjuk apabila hendak melakukan suatu pekerjaan, baik pekerjaan yang berhubungan dengan pertanian maupun dengan urusan bepergian, perjodohan serta urusan-urusan lainnya. Pemegang naskah khususnya, serta sebagian masyarakat sekitar pada umumnya banyak mempercayai akan kebenaran petunjuk kitab itu. Oleh karena itu kitab tersebut sangat dipusti-pusti.
Hal-hal yang terkandung didalamnya adalah :
1.Tentang waktu bulan dan hari, hala yang berhubungan dengan waktu naas ( sial ) dan kejayaan atau keberhasilan atas sesuatu. Perhitungannya dilakukan pada awal atao sebelum pekerjaan mulai.
2.Jampe ( jampi ), jangjawokan ( mantra ), dan do?a.
3.Beberapa table yang berisikan tentang pernasiban, baik dan buruk.

Naskah_Kuno - Suryakanta

2007-09-19T19:32:00.000-07:00

Ringkasan isi:
Adalah sebuah kerajaan Tanjung Karoban Bagendir yang jauhnya dari kerajaan Banurungsit tujuh bulan perjalanan. Raja Tanjung Karoban Bagendir bernama Dengali dengan patihnya Dungala yang kedua-duanya siluman. Raja Dengali mempunyai istri dua orang, Kala Andayang dan Kala Jahar. Pada suatu hari Raja Dengali didatangi oleh Emban Turga, Emban melaporkan bahwa kerajaan Nusantara baru saja dikalahkan oleh Raden Suryaningrat dari kerajaan Erum. Emban Turka terpikat oleh ketampanan dan kegagahan Raden Suryaningrat. Tatkala ia menyatakan cintanya ,serta merta ditolak oleh Raden Suryaningrat, bahkan Emban Turga diusir. Emban Turga mohon bantuan Raja Dengali agar memperoleh Raden Suryanigrat untuk dijadikan suami. Raja Dengali menjanjikan akan membantu menangkap Raden Suryaningrat. Ia menyuruh seorang raksasa untuk mencuri putra mahkotanya bernama Suryakanta. Raden Suryakanta dapat diculik ketika sedang bermain ditaman. Maka hebohlah kerajaan Erum dan Nusantara karena kehilangan putra mahkota. Istri raja yang bernama Ningrumkusumah diusir karena dianggap dialah yang menjadi sebab hilangnya Raden Suryakanta. Ningrumkusumah pergi tanpa tujuan. Dalam perjalanannya ia sampai ke tempat pertapaan Pandita Syeh Rukmin,yang memberitahu bahwa ia telah difitnah oleh seseorang yang bernama Jamawati.
Untuk membalas dendam kepada yang memfitnah dan mendapatkan kembali Raden Suryakanta yang diculik atas perintah Raja Dengali, Ningrumkusumah harus berganti nama menjadi Jaya Komara Diningrat atau Jaya Lalana Di Ningrat. menyamar seolah-olah menjadi laki-laki.

Ningrumkusumah alias Jaya Komara dapat membunuh Raja Dengali dan Emban Turga. Tetapi untuk menemukan kembali Raden Suryakanta,ia harus mengalami bermacam-macam kesengsaraan dan peperangan. Dalam peperangan yang terjadi, Ningrukusumah selalu menang. Di setiap negara yang dikalahkannya, raja dan pemeluknya diharuskan memeluk agama Islam, diantaranya kerajaan Yunan, Turki, Raja Bahrain, Raja Gosman. Prabu Suryaningrat sepeninggalan Ningrumkusumah jatuh sakit. Ia selalu teringat kepada istrinya dan menyesali kepergiannya. Ditambah lagi putra kesayangannya Suryakanta belum ditemukan juga. Ia tidak menyangka bahwa Ningrumkusumah telah difitnah oleh Jamawati, istrinya yang lain.

Lama-kelamaan Raja Suryaningrat mengetahui dari seorang mentri bahwa Jamawati lah yang telah memfitnah Ningrumkusumah. Raden Suryaningrat sangat marah kepada Jamawati dan terbukalah bahwa yang telah mencuri Suryakanta adalah Raja Dengali atas permintaan Emban Turga.

Raden Suryaningrat menantang perang kepada Raja Dengali dari Kerajaan Tanjung Karoban Bagendir. Berkat kegagahan Ningrumkusumah dan Ratna Wulan (keduanya istri Raden Suryaningrat), Dengali dikalahkan dan Suryakanta kembali.

IMAM JA'FAR ASH-SHADIEQ

2007-09-19T19:30:00.000-07:00

Ja'far ash-Shadiq

Imam Syi'ah
Dua Belas Imam

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

Ali bin Abi Thalib

Hasan al-Mujtaba

Husain asy-Syahid

Ali Zainal Abidin

Muhammad al-Baqir

Ja'far ash-Shadiq

Musa al-Kadzim

Ali ar-Ridha

Muhammad al-Jawad

Ali al-Hadi

Hasan al-Asykari

Muhammad al-Mahdi

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

Ja'far ash-Shadiq (Bahasa Arab: جعفر الصادق), nama lengkapnya adalah Ja'far bin Muhammad bin Ali bin Husain bin Ali bin Abu Thalib, adalah Imam ke-6 dalam tradisi Islam Syi'ah. Ia lahir di Madinah pada tanggal 17 Rabiul Awwal 83 Hijriyah / 20 April 702 Masehi (M), dan meninggal pada tanggal 25 Syawal 148 Hijriyah / 13 Desember 765 M. Ja'far yang juga dikenal dengan julukan Abu Abdillah dimakamkan di Pekuburan Baqi', Madinah. Ia merupakan ahli ilmu agama dan ahli hukum Islam (fiqih). Aturan-aturan yang dikeluarkannya menjadi dasar utama bagi mazhab Ja'fari atau Dua Belas Imam; ia pun dihormati dan menjadi guru bagi kalangan Sunni karena riwayat yang menyatakan bahwa ia menjadi guru bagi Abu Hanifah (pendiri Mazhab Hanafi) dan Malik bin Anas (pendiri Mazhab Maliki). Perbedaan tentang siapa yang menjadi Imam setelahnya menjadikan mazhab Ismailiyah berbeda pandangan dengan mazhab Dua Belas Imam.

Daftar isi
1 Kelahiran dan kehidupan keluarga
1.1 Kelahiran
1.2 Keluarga
1.3 Keturunan
1.3.1 Anak laki-laki
1.3.2 Anak perempuan
1.4 Kehidupan awal
1.5 Meninggalnya
2 Masa keimaman
3 Perkembangan Mazhab Dua Belas Imam
3.1 Perkembangan pesat Mazhab Dua Belas Imam
3.2 Murid-murid Ja'far ash-Shadiq
3.3 Sasaran dari khalifah yang berkuasa
3.4 Penangkapannya
4 Riwayat mengenai Ja'far ash-Shadiq
4.1 Dari Malik bin Anas
4.2 Dari Abu Hanifah
4.3 Imam Ja'far ash-Shadiq sering berkata
5 Referensi
6 Pranala Luar
7 Anekdot

Kelahiran dan kehidupan keluarga

Kelahiran
Ia dilahirkan di Madinah pada tanggal 17 Rabiul Awwal 83 Hijriyah atau kurang lebih pada tanggal 20 April 702 Masehi. Ia merupakan anak sulung dari Muhammad al-Baqir, sedangkan ibunya bernama Fatimah (beberapa riwayat menyatakan Ummu Farwah) binti al-Qasim bin Muhammad bin Abu Bakar. Melalui garis ibu, ia dua kali merupakan keturunan Abu Bakar, karena al-Qasim menikahi putri pamannya, Abdullah bin Abu Bakar. Ia dilahirkan pada masa pemerintahan Abdul-Malik bin Marwan, dari Bani Umayyah.

Keluarga
Ia memiliki saudara satu ibu yang bernama Abdullah bin Muhammad. Sedangkan saudara lainnya yang berlainan ibu adalah Ibrahim dan Ubaydullah yang beribukan Umm Hakim binti Asid bin al-Mughirah. Ali dan Zaynab beribukan wanita hamba sahaya, dan Umm Salamah yang beribukan wanita hamba pula.

Keturunan

Anak laki-laki
Isma'il bin Ja'far (Imam ke-7 menurut Ismailiyah)
Abdullah al-Afthah bin Ja'far
Musa bin Ja'far (Imam ke-7 menurut Dua Belas Imam)
Ishaq bin Ja'far
Muhammad al-Dhibbaja bin Ja'far
Abbas bin Ja'far
Ali bin Ja'far

Anak perempuan
Fatimah binti Ja'far
Asma binti Ja'far
Ummu Farwah binti Ja'far

Kehidupan awal
Sejak kecil hingga berusia sembilan belas tahun, ia dididik langsung oleh ayahnya. Setelah kepergian ayahnya yang syahid pada tahun 114 H, ia menggantikan posisi ayahnya sebagai Imam bagi kalangan Muslim Syi'ah.

Pada masa remajanya, Ja'far ash-Shadiq, turut menyaksikan kejahatan dinasti Bani Umayyah seperti Al-Walid I (86-89 H) dan Sulaiman (96-99 H). Kedua-dua bersaudara inilah yang terlibat dalam konspirasi untuk meracuni Ali Zainal Abidin, pada tahun 95 Hijriyah. Saat itu Ja'far ash-Shadiq baru berusia kira-kira 12 tahun. Ia juga dapat menyaksikan keadilan Umar II (99-101 H). Pada masa remajanya Ja'far ash-Shadiq menyaksikan puncak kekuasaan dan kejatuhan dari Bani Umayyah.

Meninggalnya
Ia meninggal pada tanggal 25 Syawal 148 Hijriyah atau kurang lebih pada tanggal 4 Desember 765 Masehi di Madinah, menurut riwayat dari kalangan Syi'ah, dengan diracun atas perintah Khalifah Mansur al-Dawaliki dari Bani Abbasiyah.

Mendengar berita meninggalnya Ja'far ash-Shadiq, Al-Mansur menulis surat kepada gubernur Madinah, memerintahkannya untuk pergi ke rumah Imam dengan dalih menyatakan belasungkawa kepada keluarganya, meminta pesan-pesan Imam dan wasiatnya serta membacanya. Siapapun yang dipilih oleh Imam sebagai pewaris dan penerus harus dipenggal kepalanya seketika. Tentunya tujuan Al-Mansur adalah untuk mengakhiri seluruh masalah keimaman dan aspirasi kaum Syi'ah. Ketika gubernur Madinah melaksanakan perintah tersebut dan membacakan pesan terakhir dan wasiatnya, ia mengetahui bahwa Imam telah memilih empat orang dan bukan satu orang untuk melaksanakan amanat dan wasiatnya yang terakhir; yaitu khalifah sendiri, gubernur Madinah, Abdullah Aftah putranya yang sulung, dan Musa al-Kadzim putranya yang bungsu. Dengan demikian rencana Al-Mansur menjadi gagal.

Ia dimakamkan di pekuburan Baqi', Madinah, berdekatan dengan Hasan bin Ali, Ali Zainal Abidin, dan ayahnya Muhammad al-Baqir.

Masa keimaman
Situasi politik di zaman itu sangat menguntungkannya, sebab di saat itu terjadi pergolakan politik di antara dua kelompok yaitu Bani Umayyah dan Bani Abbasiyah yang saling berebut kekuasaan. Dalam situasi politik yang labil inilah Ja'far ash-Shadiq mampu menyebarkan dakwah Islam dengan lebih leluasa. Dakwah yang dilakukannya meluas ke segenap penjuru, sehingga digambarkan muridnya berjumlah empat ribu orang, yang terdiri dari para ulama, para ahli hukum dan bidang lainnya seperti, Abu Musa Jabir Ibn Hayyan, di Eropa dikenal dengan nama Geber, seorang ahli matematika dan kimia, Hisyam bin al-Hakam, Mu'min Thaq seorang ulama yang disegani, serta berbagai ulama Sunni seperti Sofyan ats-Tsauri, Abu Hanifah (pendiri Mazhab Hanafi), al-Qodi As-Sukuni, Malik bin Anas (pendiri Mazhab Maliki) dan lain-lain.

Di zaman Imam Ja'far, terjadi pergolakan politik dimana rakyat sudah jenuh berada di bawah kekuasaan Bani Umayyah dan muak melihat kekejaman dan penindasan yang mereka lakukan selama ini. Situasi yang kacau dan pemerintahan yang mulai goyah dimanfaatkan oleh Bani Abbasiyah yang juga berambisi kepada kekuasaan. Kemudian mereka berkampanye dengan berkedok sebagai "para penuntut balas dari Bani Hasyim".

Bani Umayyah akhirnya tumbang dan Bani Abbasiyah mulai membuka kedoknya serta merebut kekuasaan dari Bani Umayyah. Kejatuhan Bani Umayyah serta munculnya Bani Abbasiyah membawa babak baru dalam sejarah. Selang beberapa waktu, ternyata Bani Abbasiyah memusuhi Ahlul Bait dan membunuh pengikutnya. Imam Ja'far juga tidak luput dari sasaran pembunuhan. Pada 25 Syawal 148 H, Al-Mansur membuat Imam syahid dengan meracunnya.

"Imam Ja'far bin Muhammad, putra Imam kelima, lahir pada tahun 83 H/702 M. Dia wafat pada tahun 148 H/757 M, dan menurut riwayat kalangan Syi'ah diracun dan dibunuh karena intrik Al-Mansur, khalifah Bani Abbasiyah. Setelah ayahnya wafat dia menjadi Imam keenam atas titah Illahi dan fatwa para pendahulunya." [1]

Perkembangan Mazhab Dua Belas Imam

Perkembangan pesat Mazhab Dua Belas Imam
Selama masa keimaman Ja'far ash-Shadiq inilah, mazhab Syi'ah Dua Belas Imam atau dikenal juga Imamiah mengalami kesempatan yang lebih besar dan iklim yang menguntungkan baginya untuk mengembangkan ajaran-ajaran agama. Ini dimungkinkan akibat pergolakan di berbagai negeri Islam, terutama bangkitnya kaum Muswaddah untuk menggulingkan kekhalifahan Bani Umayyah, dan perang berdarah yang akhirnya membawa keruntuhan dan kemusnahan Bani Umayyah. Kesempatan yang lebih besar bagi ajaran Syi'ah juga merupakan hasil dari landasan yang menguntungkan, yang diciptakan Imam ke-5 selama 20 tahun masa keimamannya melalui pengembangan ajaran Islam yang benar dan pengetahuan Ahlul Bait. Sampai sekarang pun mazhab Syi'ah Imamiah juga dikenal dengan mazhab Ja'fari.

Murid-murid Ja'far ash-Shadiq
Imam telah memanfaatkan kesempatan ini untuk mengembangkan berbagai pengetahuan keagamaan sampai saat terakhir dari keimamannya yang bersamaan dengan akhir Bani Umayyah dan awal dari kekhalifahan Bani Abbasiyah. Ia mendidik banyak sarjana dalam berbagai lapangan ilmu pengetahuan aqliah (intelektual) dan naqliah (agama) seperti:

Zararah,
Muhammad bin Muslim,
Mukmin Thaq,
Hisyam bin Hakam,
Aban bin Taghlib,
Hisyam bin Salim,
Huraiz,
Hisyam Kaibi Nassabah, dan
Abu Musa Jabir Ibn Hayyan, ahli kimia. (di Eropa dikenal dengan nama Geber)
Bahkan beberapa sarjana terkemuka Sunni seperti:

Sofyan ats-Tsauri,
Abu Hanifah (pendiri Madzhab Hanafi),
Qadhi Sukuni,
Qodhi Abu Bakhtari,
Malik bin Anas (pendiri Madzhab Maliki)
Mereka beroleh kehormatan menjadi murid-muridnya. Disebutkan bahwa kelas-kelas dan majelis-majelis pengajaranya menghasilkan empat ribu sarjana hadist dan ilmu pengetahuan lain. Jumlah hadist yang terkumpul dari Imam ke-5 dan ke-6, lebih banyak dari seluruh hadits yang pernah dicatat dari Imam lainnya.

Sasaran dari khalifah yang berkuasa
Tetapi menjelang akhir hayatnya, ia menjadi sasaran pembatasan-pembatasan yang dibuat atas dirinya oleh Al-Mansur, khalifah Bani Abbasiyah, yang memerintahkan penyiksaan dan pembunuhan yang kejam terhadap keturunan Nabi, yang merupakan kaum Syi'ah, hingga tindakan-tindakannya bahkan melampaui kekejaman Bani Umayyah. Atas perintahnya mereka ditangkap dalam kelompok-kelompok, beberapa dan mereka dibuang dalam penjara yang gelap dan disiksa sampai mati, sedangkan yang lain dipancung atau dikubur hidup-hidup atau ditempatkan di bawah atau di antara dinding-dinding yang dibangun di atas mereka.

Penangkapannya
Hisyam, khalifah Bani Umayyah, telah memerintahkan untuk menangkap Imam ke-6 dan dibawa ke Damaskus. Belakangan, Imam ditangkap oleh As-Saffah, khalifah Bani Abbasiyah dan dibawa ke Iraq. Akhirnya Al-Mansur menangkapnya lagi dan dibawa ke Samarra, Iraq untuk diawasi dan dengan segala cara mereka melakukan tindakan lalim dan kurang hormat dan berkali-kali merencanakan untuk membunuhnya. Kemudian Imam diizinkan kembali ke Madinah, di mana dia menghabiskan sisa hidupnya di Madinah, sampai dia diracun dan dibunuh melalui upaya rahasia Al-Mansur.

Riwayat mengenai Ja'far ash-Shadiq

Dari Malik bin Anas
Imam Malik menceritakan pribadi Imam Ja'far ash-Shadiq dalam kitab Tahdhib al-Tahdhib, Jilid 2, hlm. 104:

"Aku sering mengunjungi ash-Shadiq. Aku tidak pernah menemui beliau kecuali dalam salah satu daripada keadaan-keadaan ini:
beliau sedang shalat,
beliau sedang berpuasa,
beliau sedang membaca kitab suci al-Qur'an.
Aku tidak pernah melihat beliau meriwayatkan sebuah hadits dari Nabi SAW tanpa taharah. Beliau seorang yang paling bertaqwa, warak, dan amat terpelajar selepas zaman Nabi Muhammad SAW. Tidak ada mata yang pernah, tidak ada telinga yang pernah mendengar dan hati ini tidak pernah terlintas akan seseorang yang lebih utama (afdhal) melebihi Ja'far bin Muhammad dalam ibadah, kewarakan dan ilmu pengetahuannya."

Dari Abu Hanifah
Pada suatu ketika khalifah Al-Mansur dari Bani Abbasiyah ingin mengadakan perdebatan antara Abu Hanifah dengan Imam Ja'far ash-Shadiq AS. Khalifah bertujuan untuk menunjukkan kepada Abu Hanifah bahwa banyak orang sangat tertarik kepada Imam Ja'far bin Muhammad karena ilmu pengetahuannya yang luas itu. Khalifah Al-Mansur meminta Abu Hanifah menyediakan pertanyaan-pertanyaan yang sulit untuk diajukan kepada Imam Ja'afar bin Muhammad AS di dalam perdebatan itu nanti. Sebenarnya Al-Mansur telah merencanakan untuk mengalahkan Imam Ja'far bin Muhammad, dengan cara itu dan membuktikan kepada orang banyak bahwa Ja'far bin Muhammad tidaklah luas ilmunya.

Menurut Abu Hanifah,

"Al-Mansur meminta aku datang ke istananya ketika aku tidak berada di Hirah. Ketika aku masuk ke istananya, aku melihat Ja'far bin Muhammad duduk di sisi Al-Mansur. Ketika aku memandang Ja'far bin Muhammad, jantungku bergoncang kuat, rasa getar dan takut menyelubungi diriku terhadap Ja'far bin Muhammad lebih daripada Al-Mansur. Setelah memberikan salam, Al-Mansur memintaku duduk dan beliau memperkenalkanku kepada Ja'far bin Muhammad. Kemudian Al-Mansur memintaku mengemukakan pertanyaan-pertanyaan kepada Ja'far bin Muhammad. Aku pun mengemukakan pertanyaan demi pertanyaan dan beliau menjawabnya satu persatu, mengeluarkan bukan saja pendapat ahli-ahli fiqih Iraq dan Madinah tetapi juga mengemukakan pandangannya sendiri, baik beliau menerima atau menolak pendapat-pendapat orang lain itu sehingga beliau selesai menjawab semua empat puluh pertanyaan sulit yang telah aku sediakan untuknya."
Abu Hanifah berkata lagi,

"Tidakkah telah aku katakan bahwa dalam soal keilmuan, orang yang paling alim dan mengetahui adalah orang yang mengetahui pendapat-pendapat orang lain?"
Lantaran pengalaman itu, Abu Hanifah berkata,

"Aku tidak pernah melihat seorang ahli fiqih yang paling alim selain Ja'far bin Muhammad." [2]

Imam Ja'far ash-Shadiq sering berkata
"Hadist-hadist yang aku keluarkan adalah hadits-hadits dari bapakku. Hadist-hadist dari bapakku adalah dari kakekku. Hadist-hadist dari kakekku adalah dari Ali bin Abi Thalib, Amirul Mu'minin. Hadist-hadist dari Amirul Mu'minin Ali bin Abi Thalib adalah hadist-hadist dari Rasulullah SAW dan hadist-hadist dari Rasulullah SAW adalah wahyu Allah Azza Wa Jalla." [3]

Referensi
^ Thabathaba'i dalam "Islam Syiah (Asal-Usul dan Perkembangannya), hal. 233-234-235
^ Muwaffaq, Manaqib Abu Hanifah, Jilid I, hlm. 173; Dzahabi, Tadhkiratul Huffadz, Jilid I, hlm. 157
^ Al-Kulaini,al-Kafi, Juzuk I, hadith 154-14

Pranala Luar
Imam Keenam
Biografi Imam Keenam oleh Sheikh al-Mufid
Biografi Imam Ja'far dari kalangan Salafi

Anekdot
Wikiquote memiliki koleksi kutipan yang berkaitan dengan:
Ja'far ash-ShadiqSeseorang pernah sekali meminta Ja'far untuk memperlihatkan Tuhan kepadanya. Imam berkata, "Lihat ke Matahari!" Orang itu berkata bahwa ia tidak dapat melihat matahari karena terlalu terang. Ja'far berkata, "Kalau kamu tidak dapat melihat yang diciptakan, bagaimana kamu merasa dapat melihat Pencipta?"
Diperoleh dari "http://id.wikipedia.org/wiki/Ja%27far_ash-Shadiq"

Naskah_Kuno - Babad Godog

2007-09-19T19:29:00.001-07:00

Ringkasan isi :
Naskah ini berisi cerita tentang kisah seorang tokoh yang bernama Keyan Santang: putra Raja Padjajaran Sewu. Prabu Siliwangi, yang gagah perkasa kemudian masuk Islam. Ia menyebarkan agama baru yang dianutnya itu di Pulau Jawa dan menetap di Godog. Suci Kecamatan Karangpawitan Garut sampai akhir hayatnya. Nama-nama lain yang disandang tokoh itu adalah Gagak Lumayung, Garantang Sentra. Pangeran Gagak Lumiring. Sunan Rakhmat, dan Sunan Bidayah.

Pada suatu hari Keyan Santang berdatang sembah kepada ayahandanya. Ia ingin menyampaikan sesuatu yakni hasrat hatinya untuk dapat melihat darah sendiri. Kemudian baginda memanggil para ahli nujum untuk menanyakan siapa gerangan orang yang sanggup memenuhi keinginan Keyan Santang seperti yang diucapkannya tadi. Para ahli nujum tidak seorang pun yang dapat menjawab pertanyaan raja. Tetapi kemudian seorang kakek yang sudah tua renta dating menghadap baginda raja dan berkata. ? Daulat tuanku, hamba hendak menghabarkan kepada tuanku bahwa sebenarnya ada orang yang dapat memperlihatkan darah raja putra itu. Ialah Baginda Ali di Mekah.?

Prabu Siliwangi bertanya,?Siapa kiranya yang akan unggul bila anakku bertarung dengan dia?? Selesai pertanyaan itu diucapkan, maka tanpa memperlihatkan jawaban kakek itu pun lenyap dari pandangan. Menurut yang empunya cerita, kakek itu tak lain adalah Malaikat Jibril.

Nama Baginda Ali terkesan pada hati Keyan Santang. Sekarang ia ingin mencari orang yang memiliki nama itu ke Mekah. Setelah meminta izin dari Prabu Siliwangi dan menyetujuinya untuk berangkat, maka Keyan Santang terbang. Namun ia belum tahu jalan ke Mekah. Baru saja ia tinggal landas, di atasnya terdengar suara tanpa wujud sumbernya, ?Engkau bernama Geranta Sentra!?

Setelah itu tampak olehnya seorang putri yang sangat cantik turun dari langit. Terjadilah percakapan antara Keyan Santang dengan putri itu. Kemudian putrid itu minta kepada Keyan Santang agar diambilkan bintang-bintang dari langit. Setelah selesai mengucapkan permintaannya itu, maka hilanglah putri itu. Ingin memenuhi permintaan sang putri, Keyan Santang bertambah tinggi terbangnya, ia bermaksud akan memetik bintang. Tetapi malah bintang itu berterbangan jauh ke langit. Keyan Santang tidak putus asa, ia terus mengejar bintang itu hingga akhirnya ia sampai di atas Mekah. Karena Keyan santang demikian bernafsunya ia ingin dapat menangkap salah satu bintang, maka langit di atas Mekah pun menjadi hingar bingar. Suara gaduh itu membuat baginda Ali ingin melihat keadaan langit.

Tak lama kemudian bertemulah Baginda Ali dengan Keyan Santang. Terjadilah percakapan antara mereka. Kata Baginda Ali ,?Kau dapat mengambil bintang, asal kau tahu dahulu mantranya. ?Keyan Santang menanyakan bagaimana bunyi mantra itu. Kemudian Baginda Ali mengucapkan mantra yang berbunyi. ?Allohusoli ala nu dimakbul Sayidina Muhammad?. Setelah Keyan Santang mengucapkan mantra itu, ia dapat menangkap bintang dari langit. Ternyata bintang itu berupa untaian tasbih.
Diketahui akhirnya oleh putra raja Padjadjaran itu bahwa yang mengajarkan mantra itu adalah baginda Ali yang tengah dicarinya. Timbul keinginan Keyan Santang untuk mengajak bertarung dengan Baginda Ali. Tetapi Baginda Ali sudah tidak ada. Keyan Santang hanya bertemu dengan seorang tua bangka yang sedang membawa tungked (tongkat) dan tiang mesjid. Terjadilah percakapan antara Keyan Santang dengan orang tua itu . Keyan Santang mencoba untuk mencabut tongkat yang ditancapkan oleh orang tua tadi, tetapi tidak berhasil Setelah diketahui bahwa orang tua itu tidak lain adalah Baginda Ali, maka Keyan Santang pun menyatakan takluk dan kemudia mau memeluk agama Islam. Keyan Santang berganti nama menjadi Sunan Rakhmat atau Sunan Bidayah.

Keyan Santang pun memeiliki tugas untuk menyebarkan agama Islam di Pulau Jawa. Prabu Siliwangi menolak bahkan tidak mau memeluk agama Islam. Kemudian dengan jalan menembus bumi raja Padjadjaran itu pergi dari Padjadjaran Sewu. Sementara itu para bangsawan Padjadjaran bersalin rupa menjadi bermacam-macam jenis harimau. Sedangkan keraton serta merta berubah menjadi hutan belantara. Konon harimau-harimau itu menuju hutan Sancang mengikuti Prabu Siliwangi.

Sementara itu Sunan Rahkmat meng-Islamkan rakyat yang ada di Batulayang, Lebak Agung, Lebak Wangi, Curug Fogdog, Curug Sempur, dan Padusunan. Sewaktu itu Sunan Rakhmat kawin dengan Nyi Puger Wangi yang berasal dari Puger. Dari Puger Wangi Sunan Rakhmat mempunyai anak kembar, kedua-duanya laki-laki, kakaknya bernama Ali Muhammad dan adiknya Pangeran Ali Akbar. Sayang sekali tak lama kemudian setelah melahirkan Nyi Puger Wangi meninggal dunia.

Dalam kesedihan karena ditinggal istri, Sunan Rakhmat terus menyiarkan agama Islam di Karang Serang, Cilageni, Dayeuh Handap, Dayeuh Manggung, Cimalati, Cisieur, Cikupa, Cikaso, Pagaden, Haur Panggung, Cilolohan, warung Manuk, Kadeunghalang, dan Cihaurbeuti. Pada suatu saat pernah pula Sunan Rakhmat berangkat lagi ke Mekah.

Waktu akan pulang lagi ke Jawa, Sunan Rakhmat dibekali tanah Mekah yang dimasukan ke dalam peti. Di dalam peti itu diletakkan pula sebuah buli-buli berisi air zam-zam. Selain itu Sunan Rakhmat diberi hadiah kuda Sembrani oleh ratu Jin dan Jabalkop.

Alkisah disebutkan bila peti itu gesah (bergoyang) di suatu tempat di Pulau Jawa, maka itulah tandanya Sunan Rakhmat mesti berhenti. Di sanalah ia mesti bermukim. Adapun menurut yang empunya cerita, tempat bergoyangnya peti itu di Godog. Itulah sebabnya Sunan Rakhmat yang nama aslinya Keyan Satang dimakamkan di Godog Karangpawitan Garut.

SYECH DATUK KAHFIE

2007-09-19T19:27:00.000-07:00

Syekh Datuk Kahfi

Syekh Datuk Kahfi (dikenal juga dengan nama Syekh Idhofi atau Syekh Nurul Jati) adalah tokoh penyebar Islam di wilayah yang sekarang dikenal dengan Cirebon dan leluhur dari raja-raja Sumedang.

Beliau pertama kali menyebarkan ajaran Islam di daerah Amparan Jati. Syekh Datuk Kahfi merupakan buyut dari Pangeran Santri (Ki Gedeng Sumedang), penguasa di Kerajaan Sumedang Larang, Jawa Barat, dan putera dari Syekh Datuk Ahmad. Beliau juga merupakan keturunan dari Amir Abdullah Khan.

Silsilah
Di bawah ini merupakan silsilah Syekh Datuk Kahfi yang bersambung dengan Sayyid Alawi bin Muhammad Sohib Mirbath hingga Ahmad al-Muhajir bin Isa ar-Rumi (Hadramaut, Yaman) dan seterusnya hingga Imam Husain, cucu Nabi Muhammad SAW yang syahid terbunuh dalam pembantaian di Padang Karbala, Iraq.

Nabi Muhammad SAW, berputeri

Sayidah Fatimah az-Zahra manikah dengan Imam Ali bin Abi Thalib, berputera
Imam Husain a.s, berputera
Imam Ali Zainal Abidin, berputera
Muhammad al-Baqir, berputera
Imam Ja'far ash-Shadiq, berputera
Ali al-Uraidhi, berputera
Muhammad al-Naqib, berputera
Isa al-Rumi, berputera
Ahmad al-Muhajir, berputera
Ubaidillah, berputera
Alawi, berputera
Muhammad, berputera
Alawi, berputera
Ali Khali' Qosam, berputera
Muhammad Sahib Mirbath, berputera
Sayid Alwi, berputera
Sayid Abdul Malik, berputera
Sayid Amir Abdullah Khan (Azamat Khan), berputera
Sayid Abdul Kadir, berputera
Maulana Isa, berputera
Syekh Datuk Ahmad, berputera
Syekh Datuk Kahfi

Sebagai guru
Syekh Datuk Kahfi merupakan guru dari Pangeran Walangsungsang dan Nyai Rara Santang (Syarifah Muda'im), yaitu putera dan puteri dari Sri Baduga Maharaja (Prabu Siliwangi), raja Kerajaan Pajajaran, Jawa Barat. Syekh Datuk Kahfi wafat dan dimakamkan di Gunung Jati, bersamaan dengan makam Syarif Hidayatullah (Sunan Gunung Jati), Pangeran Pasarean, dan raja-raja Kesultanan Cirebon lainnya.

Diperoleh dari "http://id.wikipedia.org/wiki/Syekh_Datuk_Kahfi"

KERADJAAN SEMEDANG LARANG

2007-09-19T19:21:00.000-07:00

Kerajaan Sumedang Larang

Kerajaan Sumedang Larang adalah salah satu kerajaan Islam yang diperkirakan berdiri sejak abad ke-15 Masehi di Jawa Barat, Indonesia. Popularitas kerajaan ini tidak sebesar popularitas kerajaan Demak, Mataram, Banten dan Cirebon dalam literatur sejarah kerajaan-kerajaan Islam di Indonesia. Tapi, keberadaan kerajaan ini merupakan bukti sejarah yang sangat kuat pengaruhnya dalam penyebaran Islam di Jawa Barat, sebagaimana yang dilakukan oleh Kerajaan Cirebon dan Kerajaan Banten.

Daftar isi
1 Sejarah
2 Asal-mula nama
3 Pemerintahan berdaulat
3.1 Prabu Agung Resi Cakrabuana (950 M)
3.2 Ratu Pucuk Umun dan Pangeran Santri
3.3 Prabu Geusan Ulun
4 Pemerintahan di bawah Mataram
4.1 Dipati Rangga Gempol
4.2 Dipati Rangga Gede
4.3 Dipati Ukur
5 Pembagian wilayah kerajaan
6 Peninggalan budaya
7 Pranala luar
8 Referensi

Sejarah
Kerajaan Sumedang Larang (kini Kabupaten Sumedang) adalah salah satu dari berbagai kerajaan Sunda yang ada di provinsi Jawa Barat, Indonesia. Terdapat kerajaan Sunda lainnya seperti Kerajaan Pajajaran yang juga masih berkaitan erat dengan kerajaan sebelumnya yaitu (Kerajaan Sunda-Galuh), namun keberadaan Kerajaan Pajajaran berakhir di wilayah Pakuan, Bogor, karena serangan aliansi kerajaan-kerajaan Cirebon, Banten dan Demak (Jawa Tengah). Sejak itu, Sumedang Larang dianggap menjadi penerus Pajajaran dan menjadi kerajaan yang memiliki otonomi luas untuk menentukan nasibnya sendiri.

Asal-mula nama
Kerajaan Sumedang Larang berasal dari pecahan kerajaan Sunda-Galuh yang beragama Hindu, yang didirikan oleh Prabu Geusan Ulun Aji Putih atas perintah Prabu Suryadewata sebelum Keraton Galuh dipindahkan ke Pajajaran, Bogor. Seiring dengan perubahan zaman dan kepemimpinan, nama Sumedang mengalami beberapa perubahan. Yang pertama yaitu Kerajaan Tembong Agung (Tembong artinya nampak dan Agung artinya luhur) dipimpin oleh Prabu Guru Aji Putih pada abad ke XII. Kemudian pada masa zaman Prabu Tajimalela, diganti menjadi Himbar Buana, yang berarti menerangi alam, Prabu Tajimalela pernah berkata “Insun medal; Insun madangan”. Artinya Aku dilahirkan; Aku menerangi. Kata Sumedang diambil dari kata Insun Madangan yang berubah pengucapannya menjadi Sun Madang yang selanjutnya menjadi Sumedang. Ada juga yang berpendapat berasal dari kata Insun Medal yang berubah pengucapannya menjadi Sumedang dan Larang berarti sesuatu yang tidak ada tandingnya.

Pemerintahan berdaulat

[sunting] Prabu Agung Resi Cakrabuana (950 M)
Prabu Agung Resi Cakrabuana atau lebih dikenal Prabu Tajimalela dianggap sebagai pokok berdirinya Kerajaan Sumedang. Pada awal berdiri bernama Kerajaan Tembong Agung dengan ibukota di Leuwihideung (sekarang Kecamatan Darmaraja). Beliau punya tiga putra yaitu Prabu Lembu Agung, Prabu Gajah Agung, dan Sunan Geusan Ulun.

Berdasarkan Layang Darmaraja, Prabu Tajimalela memberi perintah kepada kedua putranya (Prabu Lembu Agung dan Prabu Gajah Agung), yang satu menjadi raja dan yang lain menjadi wakilnya (patih). Tapi keduanya tidak bersedia menjadi raja. Oleh karena itu, Prabu Tajimalela memberi ujian kepada kedua putranya jika kalah harus menjadi raja. Kedua putranya diperintahkan pergi ke Gunung Nurmala (sekarang Gunung Sangkanjaya). Keduanya diberi perintah harus menjaga sebilah pedang dan kelapa muda (duwegan/degan). Tetapi, Prabu Gajah Agung karena sangat kehausan beliau membelah dan meminum air kelapa muda tersebut sehingga beliau dinyatakan kalah dan harus menjadi raja Kerajaan Sumedang Larang tetapi wilayah ibu kota harus mencari sendiri. Sedangkan Prabu Lembu Agung tetap di Leuwihideung, menjadi raja sementara yang biasa disebut juga Prabu Lembu Peteng Aji untuk sekedar memenuhi wasiat Prabu Tajimalela. Setelah itu Kerajaan Sumedang Larang diserahkan kepada Prabu Gajah Agung dan Prabu Lembu Agung menjadi resi. Prabu Lembu Agung dan pera keturunannya tetap berada di Darmaraja. Sedangkan Sunan Geusan Ulun dan keturunannya tersebar di Limbangan, Karawang, dan Brebes.

Setelah Prabu Gajah Agung menjadi raja maka kerajaan dipindahkan ke Ciguling. Ia dimakamkan di Cicanting Kecamatan Darmaraja. Ia mempunyai dua orang putra, pertama Ratu Istri Rajamantri, menikah dengan Prabu Siliwangi dan mengikuti suaminya pindah ke Pakuan Pajajaran. Kedua Sunan Guling, yang melanjutkan menjadi raja di Kerajaan Sumedang Larang. Setelah Sunan Guling meninggal kemudian dilanjutkan oleh putra tunggalnya yaitu Sunan Tuakan. Setelah itu kerajaan dipimpin oleh putrinya yaitu Nyi Mas Ratu Patuakan. Nyi Mas Ratu Patuakan mempunyai suami yaitu Sunan Corenda, putra Sunan Parung, cucu Prabu Siliwangi (Prabu Ratu Dewata). Nyi Mas Ratu Patuakan mempunyai seorang putri bernama Nyi Mas Ratu Inten Dewata (1530-1578), yang setelah ia meninggal menggantikannya menjadi ratu dengan gelar Ratu Pucuk Umun.

Ratu Pucuk Umun menikah dengan Pangeran Kusumahdinata, putra Pangeran Pamalekaran (Dipati Teterung), putra Aria Damar Sultan Palembang keturunan Majapahit. Ibunya Ratu Martasari/Nyi Mas Ranggawulung, keturunan Sunan Gunung Jati dari Cirebon. Pangeran Kusumahdinata lebih dikenal dengan julukan Pangeran Santri karena asalnya yang dari pesantren dan perilakunya yang sangat alim. Dengan pernikahan tersebut berakhirlah masa kerajaan Hindu di Sumedang Larang. Sejak itulah mulai menyebarnya agama Islam di wilayah Sumedang Larang.

Ratu Pucuk Umun dan Pangeran Santri
Pada pertengahan abad ke-16, mulailah corak agama Islam mewarnai perkembangan Sumedang Larang. Ratu Pucuk Umun, seorang wanita keturunan raja-raja Sumedang kuno yang merupakan seorang Sunda muslimah; menikahi Pangeran Santri (1505-1579 M) yang bergelar Ki Gedeng Sumedang dan memerintah Sumedang Larang bersama-sama serta menyebarkan ajaran Islam di wilayah tersebut. Pangeran Santri adalah cucu dari Syekh Maulana Abdurahman (Sunan Panjunan) dan cicit dari Syekh Datuk Kahfi, seorang ulama keturunan Arab Hadramaut yang berasal dari Mekkah dan menyebarkan agama Islam di berbagai penjuru daerah di kerajaan Sunda. Pernikahan Pangeran Santri dan Ratu Pucuk Umun ini melahirkan Prabu Geusan Ulun atau dikenal dengan Prabu Angkawijaya. Pada masa Ratu Pucuk Umun, ibukota Kerajaan Sumedang Larang dipindahkan dari Ciguling ke Kutamaya.

Dari pernikahan Ratu Pucuk Umun dengan Pangeran Santri memiliki enam orang anak, yaitu :

Pangeran Angkawijaya (yang tekenal dengan gelar Prabu Geusan Ulun)
Kiyai Rangga Haji, yang mengalahkan Aria Kuda Panjalu ti Narimbang, supaya memeluk agama Islam.
Kiyai Demang Watang di Walakung.
Santowaan Wirakusumah, yang keturunannya berada di Pagaden dan Pamanukan, Subang.
Santowaan Cikeruh.
Santowaan Awiluar.
Ratu Pucuk Umun dimakamkan di Gunung Ciung Pasarean Gede di Kota Sumedang.

Prabu Geusan Ulun
Prabu Geusan Ulun (1580-1608 M) dinobatkan untuk menggantikan kekuasaan ayahnya, Pangeran Santri. Beliau menetapkan Kutamaya sebagai ibukota kerajaan Sumedang Larang, yang letaknya di bagian Barat kota. Wilayah kekuasaannya meliputi Kuningan, Bandung, Garut, Tasik, Sukabumi (Priangan) kecuali Galuh (Ciamis). Kerajaan Sumedang pada masa Prabu Geusan Ulun mengalami kemajuan yang pesat di bidang sosial, budaya, agama, militer dan politik pemerintahan. Setelah wafat pada tahun 1608, putera angkatnya, Pangeran Rangga Gempol Kusumadinata atau Rangga Gempol I, yang dikenal dengan nama Raden Aria Suradiwangsa menggantikan kepemimpinannya.

Pada masa awal pemerintahan Prabu Geusan Ulun, Kerajaan Pajajaran Galuh Pakuan sedang dalam masa kehancurannya karena diserang oleh Kerajaan Banten yang dipimpin Sultan Maulana Yusuf dalam rangka menyebarkan Agama Islam. Oleh karena penyerangan itu Kerajaan Pajajaran hancur. Pada saat-saat kekalahan Kerajaan Pajajaran, Prabu Siliwangi sebelum meninggalkan Keraton beliau mengutus empat prajurit pilihan tangan kanan Prabu Siliwangi untuk pergi ke Kerajaan Sumedang dengan rakyat Pajajaran untuk mencari perlindungan yang disebut Kandaga Lante. Kandaga Lante tersebut menyerahkan mahkota emas simbol kekuasaan Raja Pajajaran, kalung bersusun dua dan tiga, serta perhiasan lainnya seperti benten, siger, tampekan, dan kilat bahu (pusaka tersebut masih tersimpan di Museum Prabu Geusan Ulun si Sumedang). Kandaga Lante yang menyerahkan tersebut empat orang yaitu Sanghyang Hawu atau Embah Jayaperkosa, Batara Dipati Wiradijaya atau Embah Nangganan, Sanghyang Kondanghapa, dan Batara Pancar Buana atau Embah Terong Peot.

Walaupun pada waktu itu tempat penobatan raja direbut oleh pasukan Banten (wadyabala Banten) tetapi mahkota kerajaan terselamatkan. Dengan diberikannya mahkota tersebut kepada Prabu Geusan Ulun, maka dapat dianggap bahwa Kerajaan Pajajaran Galuh Pakuan menjadi bagian Kerajaan Sumedang Larang, sehingga wilayah Kerajaan Sumedang Larang menjadi luas. Batas wilayah baratnya Sungai Cisadane, batas wilayah timurnya Sungai Cipamali (kecuali Cirebon dan Jayakarta), batas sebelah utaranya Laut Jawa, dan batas sebelah selatannya Samudera Hindia.

Secara politik Kerajaan Sumedang Larang didesak oleh tiga musuh: yaitu Kerajaan Banten yang merasa terhina dan tidak menerima dengan pengangkatan Prabu Geusan Ulun sebagai pengganti Prabu Siliwangi; pasukan VOC di Jayakarta yang selalu mengganggu rakyat; dan Kesultanan Cirebon yang ditakutkan bergabung dengan Kesultanan Banten. Pada masa itu Kesultanan Mataram sedang pada masa kejayaannya, banyak kerajaan-kerajaan kecil di Nusantara yang menyatakan bergabung kepada Mataram. Dengan tujuan politik pula akhirnya Prabu Geusan Ulun menyatakan bergabung dengan Kesultanan Mataram dan beliau pergi ke Demak dengan tujuan untuk mendalami agama Islam dengan diiringi empat prajurit setianya (Kandaga Lante). Setelah dari pesantren di Demak, sebelum pulang ke Sumedang ia mampir ke Cirebon untuk bertemu dengan Panembahan Ratu penguasa Cirebon, dan disambut dengan gembira karena mereka berdua sama-sama keturunan Sunan Gunung Jati.

Dengan sikap dan perilakunya yang sangat baik serta wajahnya yang rupawan, Prabu Geusan Ulun disenangi oleh penduduk di Cirebon. Permaisuri Panembahan Ratu yang bernama Ratu Harisbaya jatuh cinta kepada Prabu Geusan Ulun. Ketika dalam perjalanan pulang ternyata tanpa sepengetahuannya, Ratu Harisbaya ikut dalam rombongan, dam karena Ratu Harisbaya mengancam akan bunuh diri akhirnya dibawa pulang ke Sumedang. Karena kejadian itu, Panembahan Ratu marah besar dan mengirim pasukan untuk merebut kembali Ratu Harisbaya sehingga terjadi perang antara Cirebon dan Sumedang.

Akhirnya Sultan Agung dari Mataram meminta kepada Panembahan Ratu untuk berdamai dan menceraikan Ratu Harisbaya yang aslinya dari Pajang-Demak dan dinikahkan oleh Sultan Agung dengan Panembahan Ratu. Panembahan Ratu bersedia dengan syarat Sumedang menyerahkan wilayah sebelah barat Sungai Cilutung (sekarang Majalengka) untuk menjadi wilayah Cirebon. Karena peperangan itu pula ibukota dipindahkan ke Gunung Rengganis, yang sekarang disebut Dayeuh Luhur.

Prabu Geusan Ulun memiliki tiga orang istri: yang pertama Nyi Mas Cukang Gedeng Waru, putri Sunan Pada; yang kedua Ratu Harisbaya dari Cirebon, dan yang ketiga Nyi Mas Pasarean. Dari ketiga istrinya tersebut ia memiliki lima belas orang anak:

Pangeran Rangga Gede, yang merupakan cikal bakal bupati Sumedang
Raden Aria Wiraraja, di Lemahbeureum, Darmawangi
Kiyai Kadu Rangga Gede
Kiyai Rangga Patra Kalasa, di Cundukkayu
Raden Aria Rangga Pati, di Haurkuning
Raden Ngabehi Watang
Nyi Mas Demang Cipaku
Raden Ngabehi Martayuda, di Ciawi
Rd. Rangga Wiratama, di Cibeureum
Rd. Rangga Nitinagara, di Pagaden dan Pamanukan
Nyi Mas Rangga Pamade
Nyi Mas Dipati Ukur, di Bandung
Rd. Suridiwangsa, putra Ratu Harisbaya dari Panemabahan Ratu
Pangeran Tumenggung Tegalkalong
Rd. Kiyai Demang Cipaku, di Dayeuh Luhur.
Prabu Geusan Ulun merupakan raja terakhir Kerajaan Sumedang Larang, karena selanjutnya menjadi bagian Mataram dan pangkat raja turun menjadi adipati (bupati).

Pemerintahan di bawah Mataram

Dipati Rangga Gempol
Pada saat Rangga Gempol memegang kepemimpinan, pada tahun 1620 M Sumedang Larang dijadikannya wilayah kekuasaan Kerajaan Mataram di bawah Sultan Agung, dan statusnya sebagai 'kerajaan' dirubahnya menjadi 'kadipaten'. Hal ini dilakukannya sebagai upaya menjadikan wilayah Sumedang sebagai wilayah pertahanan Mataram dari serangan Kerajaan Banten dan Belanda, yang sedang mengalami konflik dengan Mataram. Sultan Agung kemudian memberikan perintah kepada Rangga Gempol beserta pasukannya untuk memimpin penyerangan ke Sampang, Madura. Sedangkan pemerintahan untuk sementara diserahkan kepada adiknya, Dipati Rangga Gede.

Dipati Rangga Gede
Ketika setengah kekuatan militer kadipaten Sumedang Larang diperintahkan pergi ke Madura atas titah Sultan Agung, datanglah dari pasukan Kerajaan Banten untuk menyerbu. Karena Rangga Gede tidak mampu menahan serangan pasukan Banten, ia akhirnya melarikan diri. Kekalahan ini membuat marah Sultan Agung sehingga ia menahan Dipati Rangga Gede, dan pemerintahan selanjutnya diserahkan kepada Dipati Ukur.

Dipati Ukur
Sekali lagi, Dipati Ukur diperintahkan oleh Sultan Agung untuk bersama-sama pasukan Mataram untuk menyerang dan merebut pertahanan Belanda di Batavia (Jakarta) yang pada akhirnya menemui kegagalan. Kekalahan pasukan Dipati Ukur ini tidak dilaporkan segera kepada Sultan Agung, diberitakan bahwa ia kabur dari pertanggung jawabannya dan akhirnya tertangkap dari persembunyiannya atas informasi mata-mata Sultan Agung yang berkuasa di wilayah Priangan.

Pembagian wilayah kerajaan
Setelah habis masa hukumannya, Dipati Rangga Gede diberikan kekuasaan kembali untuk memerintah di Sumedang. Sedangkan wilayah Priangan di luar Sumedang dan Galuh (Ciamis), oleh Mataram dibagi menjadi tiga bagian[1]:

Kabupaten Sukapura, dipimpin oleh Ki Wirawangsa Umbul Sukakerta, gelar Tumenggung Wiradegdaha/R. Wirawangsa,
Kabupaten Bandung, dipimpin oleh Ki Astamanggala Umbul Cihaurbeuti, gelar Tumenggung Wirangun-angun,
Kabupaten Parakanmuncang, dipimpin oleh Ki Somahita Umbul Sindangkasih, gelar Tumenggung Tanubaya.
Kesemua wilayah tersebut berada dibawah pengawasan Rangga Gede (atau Rangga Gempol II), yang sekaligus ditunjuk Mataram sebagai Wadana Bupati (kepala para bupati) Priangan.

Peninggalan budaya
Hingga kini, Sumedang masih berstatus kabupaten, sebagai sisa peninggalan konflik politik yang banyak diintervensi oleh Kerajaan Mataram pada masa itu. Adapun artefak sejarah berupa pusaka perang, atribut kerajaan, perlengkapan raja-raja dan naskah kuno peninggalan Kerajaan Sumedang Larang masih dapat dilihat secara umum di Museum Prabu Geusan Ulun, Sumedang letaknya tepat di selatan alun-alun kota Sumedang, bersatu dengan Gedung Srimanganti dan bangunan pemerintah daerah setempat.

Pranala luar
Naskah Kuno-Sajarah Sukapura, dari Situs Pariwisata Pemerintah Kabupaten Garut Online

Referensi
^ Naskah Sajarah Sukapura. Pemegang naskah R. Sulaeman Anggapradja. Kota Kulon, Garut Kota, tanpa tahun.

KERADJAAN PADJAJARAN

2007-09-19T19:10:00.000-07:00

Kerajaan Pajajaran

Kerajaan Pajajaran adalah sebuah kerajaan Hindu yang diperkirakan beribukotanya di Pakuan (Bogor) di Jawa Barat. Dalam naskah-naskah kuno nusantara, kerajaan ini sering pula disebut dengan nama Negeri Sunda, Pasundan, atau berdasarkan nama ibukotanya yaitu Pakuan Pajajaran. Beberapa catatan menyebutkan bahwa kerajaan ini didirikan tahun 923 oleh Sri Jayabhupati, seperti yang disebutkan dalam prasasti Sanghyang Tapak.

Sejarah kerajaan ini tidak dapat terlepas dari kerajaan-kerajaan pendahulunya di daerah Jawa Barat, yaitu Kerajaan Tarumanagara, Kerajaan Sunda dan Kerajaan Galuh, dan Kawali. Hal ini karena pemerintahan Kerajaan Pajajaran merupakan kelanjutan dari kerajaan-kerajaan tersebut. Dari catatan-catatan sejarah yang ada, dapatlah ditelusuri jejak kerajaan ini; antara lain mengenai ibukota Pajajaran yaitu Pakuan. Mengenai raja-raja Kerajaan Pajajaran, terdapat perbedaan urutan antara naskah-naskah Babad Pajajaran, Carita Parahiangan, dan Carita Waruga Guru.

Selain naskah-naskah babad, Kerajaan Pajajaran juga meninggalkan sejumlah jejak peninggalan dari masa lalu, seperti:

Prasasti Batu Tulis, Bogor
Prasasti Sanghyang Tapak, Sukabumi
Prasasti Kawali, Ciamis
Tugu Perjanjian Portugis (padraõ), Kampung Tugu, Jakarta
Taman perburuan, yang sekarang menjadi Kebun Raya Bogor.

[sunting] Raja Raja Pajajaran
Sri Baduga Maharaja (1482 – 1521)
Surawisesa (1521 – 1535)
Ratu Dewata (1535 – 1543)
Ratu Sakti (1543 – 1551)
Raga Mulya (1567 – 1579)
Kerajaan Pajajaran runtuh pada tahun 1579 akibat serangan kerajaan sunda lainnya, yaitu Kesultanan Banten.

Berakhirnya jaman Pajajaran (1482 - 1579), ditandai dengan diboyongnya PALANGKA SRIMAN SRIWACANA (Tempat duduk tempat penobatan tahta) dari Pakuan ke Surasowan di Banten oleh pasukan MAULANA YUSUF.

Batu berukuran 200 x 160 x 20 cm itu terpaksa di boyong ke Banten karena tradisi politik waktu itu "mengharuskan" demikian. Pertama, dengan dirampasnya Palangka tersebut, di Pakuan tidak mungkin lagi dinobatkan raja baru. Kedua, dengan memiliki Palangka itu, Maulana Yusuf merupakan penerus kekuasaan Pajajaran yang "sah" karena buyut perempuannya adalah puteri Sri Baduga Maharaja.

Palangka Sriman Sriwacana sendiri saat ini bisa ditemukan di depan bekas Keraton Surasowan di Banten. Karena mengkilap, orang Banten menyebutnya WATU GIGILANG. Kata Gigilang berarti mengkilap atau berseri, sama artinya dengan kata Sriman.

Saat itu diperkirakan terdapat sejumlah punggawa istana yang meninggalkan kraton lalu menetap di daerah Lebak. Mereka menerapkan tata cara kehidupan lama yang ketat, dan sekarang mereka dikenal sebagai orang Baduy.

BOGOR KOTA TUA

2007-09-19T19:00:00.000-07:00

Bogor Kota Tua

Diatas puncak gunung kapur di Ciampea Bogor terdapat sebuah makom (petilasan), belum diketahui pasti tempat tersebut petilasan siapa, tetapi makom tersebut berada di puncak gunung kapur dimana puncaknya sendiri adalah batu-batu karang laut seperti umumnya batu karang yang ada di laut. Mungkin dahulu daerah tersebut memang sebuah bagian dari laut yang terendam sesudah jaman es mencair. Mungkin juga di tempat tersebut sudah ada peradaban pada saat air laut mulai surut.

Sayang sekali cerita itu tidak didukung dengan fakta-fakta serta cerita-cerita sejarah, atau mungkin fakta sejarah itu saat ini belum tergali/belum ditemukan.

Kampung Muara dekat tempat prasasti Ciaruteun dan Telapak Gajah ditemukan, dahulu merupakan sebuah “Kota pelabuhan sungai” yang bandarnya terletak di tepi pertemuan Cisadane dengan Cianten. Menurut cerita, dahulu di dekat gunung kapur tersebut memang merupakan suatu pelabuhan yang biasa dikenal dengan nama dermaga, barangkali itulah sebabnya di sekitar Kampus IPB sekarang disebut daerah Darmaga. Hingga awal abad ke 19 tempat tersebut memang masih digunakan sebagai pelabuhan terutama oleh para pedagang bambu.

Kerajaan-kerajaan yang berhubungan dengan sejarah kota Bogor diantaranya adalah:

Kerajaan Salaka Nagara, rajanya bernama Dewawarman (I – VIII), tidak diketahui pasti kapan kerajaan ini berdiri, letak kerajaan Salaka Nagara ini diperkirakan berada di sekitar Pandeglang Banten, namun ada juga yang beranggapan bahwa letak Salaka Nagara ada di kaki gunung Salak di sebelah Barat kota Bogor. Menurut cerita kerajaan ini didirikan oleh seseorang yang bernama Aki Tirem, yang kemudian keturunannya mendirikan kerajaan Salaka Nagara, konon nama gunung Salak diambil dari asal kata Salaka.
Pada catatan sejarah India, para cendekiawan India telah menulis tentang nama Dwipantara atau kerajaan Jawa Dwipa di pulau Jawa sekitar 200 SM. Dan dari catatan itupun diketahui bahwa Kerajaan Taruma menguasai Jawa sekitar tahun 400 M. Salakanagara (kota Perak) pernah pula disebutkan dalam catatan yang disebut sebagai ARGYRE oleh Ptolemeus pada tahun 150 M.

Dari peninggalan sejarah yang berhasil ditemukan hingga saat ini, asal mula kota Bogor dapat ditelusuri mulai dari Ciaruteun, Ciampea. Di Ciaruteun terdapat sebuah prasasti peninggalan kerajaan Taruma Nagara (358 – 669 M), prasasti tersebut diperkirakan dibuat pada tahun 450 M, jauh sebelum Kerajaan Pajajaran dan Majapahit serta kerajaan-kerajaan lainnya berdiri di Indonesia. Letak prasasti itu sendiri saat ini sudah dipindahkan, semula prasasti itu berada di tengah-tengah sungai Ciaruteun yang kemudian dipindahkan ke tepi karena prasasti tersebut beberapa kali terbawa arus pada saat banjir bandang di sungai Ciaruteun.
Selain itu di area yang sama terdapat pula prasasti lainnya yang biasa disebut dengan prasasti Tapak Gajah. Prasasti ini diperkirakan dibuat bersamaan dengan prasasti yang ada di sungai Ciaruteun. Arti dari isi prasasti ini kira-kira: “Kedua jejak telapak kaki adalah jejak kaki gajah yang cemerlang seperti Airawata kepunyaan penguasa Tarumanagara yang jaya dan berkuasa”
Di salahsatu bagian kaki gunung Salak ada pula ditemukan sebuah prasasti di desa Jambu kampung Pasirgintung kecamatan Nanggung, oleh karena itu biasa disebut dengan Prasasti Jambu. Pada prasasti ini terukir 2 telapak kaki dan 2 baris huruf palawa dalam bahasa sansekerta, kemungkinan prasasti ini dibuat pada masa yang hampir bersamaan pula dengan dengan Prasasti Ciaruteun. Prasasti ini bertuliskan: “Yang termashur serta setia kepada tugasnya ialah raja yang tiada taranya bernama Sri Purnawarman yang memerintah Taruma serta baju perisainya tidak dapat ditembus oleh panah musuh-musuhnya; kepunyaannyalah kedua jejak telapak kaki ini, yang selalu berhasil menghancurkan benteng musuh, yang selalu menghadiahkan jamuan kehormatan (kepada mereka yang setia kepadanya), tetapi merupakan duri bagi musuh-musuhnya”.

Pada prasasti Ciaruteun dipahat juga sepasang telapak kaki serta tulisan dengan huruf palawa dalam bahasa sansekerta, bunyi tulisan tersebut kira-kira “Inilah telapak kaki yang mulia Sang Purnawarman Raja Negeri Taruma yang gagah berani, yang menguasai dunia sebagai telapak kaki Dewa Wisnu”

Tidak diketahui dengan pasti mengapa prasasti-prasasti tersebut ada di daerah itu, apakah karena pusat pemerintahannya ada disana atau tempat tersebut merupakan salah satu tempat penting pada masa itu yang berada dikawasan kerajaan.

Pada masa Kerajaan Taruma Nagara kerajaan ini diperintah oleh 12 orang raja, berkuasa dari tahun 358 – 669 M.
Kerajaan Sunda, nama baru dari kerajaan Taruma Nagara, diperintah 28 orang raja, tahun 669 – 1333 M. Pada masa ini, kerajaan tersebut dipecah menjadi 2 bagian, di sebelah Barat bernama kerajaan Sunda dan di sebelah Timur bernama kerajaan Galuh dengan sungai Citarum sebagai batasnya.
Kerajaan Kawali, diperintah oleh 6 orang raja, tahun 1333 – 1482 M.
Kerajaan-kerajaan diatas adalah kerajaan-kerajaan yang dipimpin oleh “garis keturunan” yang sama.

Kerajaan Taruma didirikan oleh Jayasingawarman, keturunan-keturunan raja Kerajaan Taruma pergi ke luar wilayah kerajaan serta membentuk kerajaan-kerajaan baru di wilayah lain. Ini terlihat dari berdirinya kerajaan-kerajaan baru yang lebih “muda” usianya dibandingkan dengan kerajaan Taruma Nagara. Pada masa abad ke 7 hingga abad ke 14 kerajaan Sriwijaya berkembang di Sumatera. Penjelajah Tiongkok yang bernama I Ching pernah mengunjungi ibukotanya yaitu Palembang sekitar tahun 670. Pada abad ke-14 juga menjadi saksi bangkitnya sebuah kerajaan di Jawa Timur yaitu Majapahit. Patih Majapahit antara tahun 1331 hingga 1364, yang bernama Gajah Mada berhasil memperoleh kekuasaan atas wilayah yang kini sebagian besarnya adalah Indonesia beserta hampir seluruh Semenanjung Melayu. Mungkin karena senioritas atau karena kekerabatan atau juga karena sebab lainnya, kerajaan Sunda dan kerajaan Galuh tidak pernah dikuasai oleh kerajaan Majapahit.
Ada 2 orang keturunan Taruma Nagara yang menjadi raja besar diluar tanah Sunda:
1. Sanjaya / Rakeyan Jamri / Prabu Harisdama, raja ke 2 Kerajaan Sunda (723 – 732M), menjadi raja di Kerajaan Mataram (732 - 760M). Ia adalah pendiri Kerajaan Mataram Kuno, dan sekaligus pendiri Wangsa Sanjaya.
2. Raden Wijaya, penerus sah Kerajaan Sunda ke – 27, yang lahir di Pakuan, menjadi Raja Majapahit pertama (1293 – 1309 M).
Selain itu dikisahkan pula bahwa Putri Sobakancana anak dari Linggawarman, raja Taruma Nagara terakhir menjadi isteri Dapuntahyang Srijayanasa yang kemudian mendirikan kerajaan Sriwijaya di Sumatera.
Di bawah kekuasaan Purnawarman terdapat 48 raja-raja daerah yang kekuasaannya membentang dari Salakanagara atau Rajatapura (di daerah Teluk Lada Pandeglang) sampai ke Purwalingga (sekarang Purbalingga) di Jawa Tengah. Secara tradisional Ci Pamali (Kali Brebes) memang dianggap batas kekuasaan raja-raja penguasa Jawa bagian Barat pada masa silam.
Kerajaan Galuh Pakuan (516 – 852 M), berada di sekitar wilayah kota Ciamis sekarang. Pendiri kerajaan Galuh adalah keturunan raja Taruma Nagara yang pergi menuju sekitar Selatan Jawa. Kerajaan Galuh didirikan oleh cicit dari Manikmaya, menantu Suryawarman (raja Taruma Nagara ke 7). Ada sebagian dari keturunan raja Galuh (yang juga keturunan Taruma Nagara) yang kemudian kembali menuju Utara dan mendirikan kerajaan dengan nama baru Pakuan Pajajaran. Sedangkan sebagian lainnya pergi menuju Timur untuk kemudian mendirikan kerajaan-kerajaan baru di wilayah Jawa Tengah (Sanjaya, mendirikan Mataram) dan Jawa Timur (Raden Wijaya, mendirikan Majapahit).

Kerajaan Pakuan Pajajaran biasa disebut kerajaan Pajajaran saja (1482 – 1579 M). Pada masa kejayaannya kerajaan ini diperintah oleh seorang raja yang sangat terkenal yaitu Sri Baduga Maharaja dengan gelar Prabu Siliwangi dinobatkan sebagai raja pada usia 18 tahun. Raja tersebut terkenal dengan “ajaran dari leluhur yang dijunjung tinggi yang mengejar kesejahteraan”.

Pusat kota Pajajaran ini terdapat di sekitar wilayah Batutulis sekarang, ini diketahui dari ditemukannya sisa-sisa bekas bangunan istana yang ditemukan di sekitar wilayah itu. Ini terungkap dalam ekspedisi yang dilakukan pihak VOC sebelum menguasai suatu wilayah baru.

Untuk kesejahteraan rakyatnya yang sebagian besar bertani dan juga untuk menghalangi serangan pihak musuh maka pada masa itu dibuat sebuat sodetan sungai yang sekarang dikenal dengan nama kali Cidepit dan Cipakancilan. Sungai Cidepit dan Cipakancilan adalah sungai buatan yang sumber airnya berasal dari sungai Cisadane.

Sama seperti kerajaan sebelumnya, kerajaan Pajajaran sendiri pada masa kejayaannya sudah menjalin hubungan dagang dengan negara-negara di Asia, Timur Tengah serta Eropa. Pelabuhan lautnya ada di Sunda Kalapa yang kemudian berubah nama menjadi Batavia dan kemudian berubah lagi menjadi Jakarta yang sekarang.

Prabu Siliwangi memiliki beberapa orang anak dari beberapa orang isteri. Dari istrinya yang bernama Kentring Manik Mayang Sunda (beragama Islam) (puteri Prabu Susuktunggal, raja kerajaan Sunda) keturunan-keturunannya pergi mengembara serta membangun wilayah pesisir Utara di wilayah Karawang. Dari istrinya yang bernama Subang Larang (beragama Islam) (puteri Ki Gedeng Tapa yang menjadi raja Singapura), Prabu Siliwangi memiliki 3 orang anak yaitu Kian Santang, Lara Santang dan Cakrabuana. Kian Santang adalah anaknya yang paling sakti serta memiliki ilmu yang sangat tinggi, konon dalam menuntut ilmu Islam Kian Santang mengembara hingga ke Timur Tengah. Ada juga kisah yang menceritakan bahwa Kian Santang dapat pergi menuju Pelabuanratu melalui sebuah goa besar yang terdapat di sungai Ciliwung (dulu bernama cihaliwung). Letak goa itu sendiri sampai sekarang belum ada yang berhasil menemukannya, tetapi dari mitos yang berkembang letak goa itu berada di leuwi sipatahunan, sebuah bagian sungai yang paling dalam yang sekarang berada di tengah-tengah lokasi kebun raya Bogor. Bagi kalangan spiritual, leuwi sipatahunan ini konon memiliki aura misteri yang sangat kuat. Lara Santang mengembara hingga ke Sumatera dan daratan Asia, menyebarkan agama Islam yang di Sumatera dikenal dengan nama Ibu Syarifah Mudaif. Lara Santang adalah ibu dari Syarif Hidayatullah, raja Cirebon yang pada tahun 1579 ikut menyerang ke Pajajaran. Cakrabuana mengembara di sekitar wilayah Cirebon, menurut cerita versi Pajajaran beliau yang mendirikan asal muasal kota Cirebon.

Perbedaan yang mencolok antara Ibu Subang Larang dengan Ibu Kentring Manik Mayang Sunda adalah keunggulannya yang berbeda; Ibu Subang Larang mencerminkan sosok ibu yang idealnya seperti seorang ibu sedangkan Ibu Kentring Manik Mayang Sunda mencerminkan sosok seorang wanita yang perkasa dan mandiri. Bagi sebagian orang Bogor, Ibu Subang Larang-lah yang biasa disebut dengan nama Ibu Ratu bukan Nyai Roro Kidul seperti yang diyakini sebagian masyarakat.
Menurut cerita, Prabu Siliwangi tidak meninggal dunia tetapi beliau menghilang (sunda:ngahiyang), karena itulah makam Prabu Siliwangi tidak pernah ditemukan hingga saat ini. Legenda masyarakat yang berkembang mengatakan bahwa Prabu Siliwangi menghilang dan kadang-kadang menampakan diri dengan wujud seekor harimau besar. Mungkin ini dihubungkan dengan seorang anggota ekspedisi pimpinan Scipio pada tahun 1687 yang diterkam harimau besar di tepi sungai Cisadane di sekitar prasasti Batutulis.

Pada masa masa kejayaan Kerajaan Pajajaran ada 4 orang patih Pajajaran yang terkenal:
Ranggagading, paling sakti dan bertindak sebagai pimpinan para patih, petilasan Ranggagading dapat ditemukan di desa Cipinang Gading di Batutulis Bogor. Entah bagaimana cerita ini bermula tapi ada sebagian orang yang mempercayai bahwa Ranggagading-lah yang selama ini disebut-sebut sebagai patih Gajahmada di kerajaan Majapahit.
Ranggawulung, petilasannya ada di dekat kota Subang
Ranggadipa, petilasannya ada di dekat kaki gunung kapur Ciampea
Ranggasukma, hingga saat ini petilasannya belum ditemukan

Di sekitar kota Bogor banyak “nama-nama lama” peninggalan bekas kerajaan Pajajaran pada saat masih berdiri, misalnya Lawang Gintung, Lawang Saketeng, Pamoyanan, Pasirkuda, Cibalagung, Pagentongan, Balekambang, Panaragan, Pagelaran dan lain-lain.

Peninggalan kerajaan Pajajaran yang terkenal adalah prasasti Batutulis, isi prasasti ini kira-kira berarti: “Semoga selamat, ini adalah tanda peringatan untuk Prabu Ratu almarhum. Dinobatkan dia dengan nama Prabu Guru Dewataprana dinobatkan dia dengan nama Sri Baduga Maharaja Ratu Aji di Pakuan Pajajaran. Sri sang Ratu Dewata. Dialah yang membuat parit pertahanan Pakuan, dia putra Rahiyang Dewa Niskala yang dipusarakan di Gunatiga, cucu Rahiyang Niskala Wastu Kancana yang dipusarakan ke Nusalarang. Dialah yang membuat tanda peringatan berupa gunung-gunungan, undakan untuk hutan Samida dan Sahiyang Talaga Rena Mahawijaya. Dibuat dalam saka 1455.” Selain prasasti banyak pula peninggalan-peninggalan kerajaan Pajajaran yang ditemukan di sekitar komplek ini, salah satunya adalah bangunan sisa kerajaan Pajajaran (ditemukan oleh Scipio, seorang ekspedisi Belanda pada tahun 1687) pada saat sesudah dibumihanguskan pada tahun 1579 oleh Kerajaan Banten (Maulana Yusuf) yang berkoalisi dengan Kesultanan Cirebon (Syarief Hidayatullah).
Kerajaan Pajajaran dibumihanguskan oleh Kerajaan Banten dan Cirebon karena Raja Pajajaran pada saat itu menolak untuk di-Islamkan, agama “resmi” kerajaan yang dianut saat itu adalah agama Sunda (Sunda Wiwitan?). Konon agama Sunda memang tidak mensyaratkan untuk membangun tempat peribadatan khusus, oleh karena itu maka sisa-sisa peninggalan yang berupa bangunan mirip candi hampir tidak ditemukan di Jawa Barat.

Pada saat pembumihangusan, raja terakhir kerajaan Pajajaran yang bernama Raga Mulya (1567 – 1579) ikut tewas terbunuh dan sebagian dari para pangeran yang tidak terbunuh lari menuju pakidulan, Selatan Bogor (desa Sirnaresmi di sekitar Pelabuanratu) untuk kemudian menuju ke arah pakulonan, menuju ke Barat (sekarang propinsi Banten), menurut cerita ada anggapan bahwa kemungkinan mereka inilah yang menjadi cikal bakal dari masyarakat Badui yang kita kenal sekarang.

Prasasti Batutulis dibuat oleh Prabu Surawisesa pada tahun 1533 M dengan maksud memperingati jasa-jasa ayahandanya Sri Baduga Maharaja atau yang lebih dikenal dengan nama Prabu Siliwangi yang sakti. Selain itu di Batutulis tersebut adalah tempat upacara dilantiknya raja-raja Pajajaran yang disebut dengan upacara Kuwerabhakti.

Sri Baduga Maharaja adalah raja Pajajaran terbesar yang memerintah dari tahun 1482 sampai 1521 M. Pelantikan Sri Baduga Maharaja sebagai raja Pajajaran itu sendiri dilakukan pada saat Sri Baduga Maharaja memindahkan ibukota kerajaan dari Galuh ke Pajajaran (Bogor) pada tanggal 3 Juni 1482. Maka tanggal itulah yang kemudian secara resmi oleh pemerintah ditetapkan sebagai hari jadi kota Bogor, walapun ada juga yang mengganggap bahwa tanggal tersebut terlalu “muda” untuk dijadikan penetapan hari jadi sebuah kota sesusia kota Bogor.

Konon kehancuran kerajaan Pajajaran disebabkan pula oleh adanya penghianatan dari “orang dalam” yang merasa tidak puas dengan kepemimpinan Raga Mulya (Suryakancana). Setelah kehancuran kerajaan Pajajaran pada tahun 1579 dan larinya para pangeran kerajaan maka terputuslah sejarah kerajaan ini. Sesuai tradisi, kursi singgasana milik kerajaan Pajajaran oleh Maulana Yusuf ikut diboyong menuju Banten yang secara simbolis menyatakan bahwa kerajaan Pajajaran tidak akan berdiri lagi. Inipun menandakan bahwa kekuasaan kerajaan Pajajaran sebenarnya telah beralih ke Maulana Yusuf dari Banten. Terlebih dengan berdirinya VOC beberapa tahun kemudian yaitu tahun 1602 yang memanfaatkan perbedaan pendapat dan perpecahan diantara kerajaan-kerajaan yang ada di Indonesia, maka berakhirlah sudah masa kerajaan Pajajaran.
Pada tahun 1681 Belanda menandatangani kesepakatan dengan kesultanan Cirebon dan tahun 1684 Belanda menandatangani kesepakatan dengan kesultanan Banten. Maka ditetapkanlah batas wilayahnya yaitu sungai Cisadane, untuk itu dilakukan sebuah ekspedisi untuk mencari sisa-sisa kerajaan Pajajaran pada tahun 1687 seperti diceritakan diatas.

Cerita ini sebagian bersumber dari catatan dan fakta sejarah dan sebagian lagi dari sebuah cerita yang diceritakan dan diceritakan lagi serta diceritakan lagi secara turun temurun oleh para pangeran kerajaan yang berhasil melarikan diri hingga kemudian cerita ini berubah menjadi sebuah cerita rakyat dan kemudian ada yang berkembang menjadi sebuah mitos.

Tidak seperti kisah sejarah “versi pemerintah” yang terdapat dalam buku-buku sejarah SD, SMP dan SMA bahwa yang selama ini selalu disebut-sebut sebagai awal mula peradaban di Indonesia (pulau Jawa) adalah Kerajaan Mataram kuno. Dalam buku sejarah “versi pemerintah” tersebut sedikit sekali tulisan tentang kerajaan Tarumanagara bahkan kerajaan Pajajaran tidak disebutkan samasekali. Maka dalam uraian singkat ini kami mencoba menggali lebih dalam lagi ke masa sebelum adanya Kerajaan Mataram agar tidak ada fakta sejarah yang diputarbalikan hanya demi sebuah kepentingan segelintir orang.

Demikian sejarah singkat kota tua Bogor. Tulisan ini memang hanya menceritakan dari awal sejarah dapat terungkap sampai dengan hari jadi kota Bogor. Kesalahan serta kurang lengkapnya nama, tahun dan lokasi kejadian sejarah bukanlah sebuah kesengajaan tapi semata-mata karena kurang lengkapnya referensi kami.

Silsilah kerajaan di Jawa Barat

KERAJAAN SALAKANAGARA

Masa pemerintahan kerajaan ini dari tahun 200 SM (menurut catatan sejarah dari India yang menyebutnya sebagai Java Dwipa) sampai tahun 362 M. Tokoh awal dari kerajaan ini bernama Aki Tirem. Kerajaan ini berkedudukan di Teluk Lada Pandeglang namun ada juga yang menyatakan kerajaan ini berkedudukan di sebelah Barat Kota Bogor di kaki gunung Salak, konon nama gunung Salak diambil dari kata Salaka.

1. Dewawarman I
2. Dewawarman II
3. Dewawarman III
4. Dewawarman IV
5. Dewawarman V
6. Dewawarman VI
7. Dewawarman VII
8. Dewawarman VIII

KERAJAAN TARUMANAGARA

1. Jayasingawarman (358 – 382) dia adalah menantu dari Dewawarman VIII
2. Dharmayawarman (382 – 395)
3. Purnawarman (395 – 434)
4. Wisnuwarman (434 – 455)
5. Indrawarman (455 – 515)
6. Candrawarman (515 – 535)
7. Suryawarman (535 – 561)
Tahun 526 menantu Suryawarman yang bernama Manikmaya mendirikan kerajaan baru di wilayah Timur (dekat Nagreg Garut) yang kemudian cicit dari Manikmaya yang bernama Wretikandayun mendirikan kerajaan baru tahun 612 yang kemudian dikenal dengan nama kerajaan Galuh.
8. Kertawarman (561 – 628)
9. Sudhawarman (628 – 639)
10. Hariwangsawarman (639 – 640)
11. Nagajayawarman (640 – 666)
12. Linggawarman (666 – 669)
Anak Linggawarman yang bernama Sobakancana menikah dengan Daputahyang Srijayanasa yang kemudian mendirikan kerajaan Sriwijaya. Anaknya yang bernama Manasih menikah dengan Tarusbawa yang kemudian melanjutkan kerajaan Tarumanagara dengan nama kerajaan Sunda. Karena Tarusbawa merubah nama kerajaan Tarumanagara menjadi kerajaan Sunda maka Wretikandayun pada tahun 612 menyatakan kerajaan Galuh adalah sebagai kerajaan yang berdiri sendiri bukan dibawah kekuasaan kerajaan Sunda walaupun sebenarnya kerajaan-kerajaan itu diperintah oleh garis keturunan yang sama hanya ibukotanya saja yang berpindah-pindah (Sunda, Pakuan, Galuh, Kawali, Saunggalah).

KERAJAAN SUNDA/GALUH/SAUNGGALAH/PAKUAN

1. Tarusbawa (670 – 723)
2. Sanjaya/Harisdarma/Rakeyan Jamri (723 –732) ibu dari Sanjaya adalah putri Sanaha dari Kalingga sedangkan ayahnya adalah Bratasenawa (raja ke 3 kerajaan Galuh) Sanjaya adalah cicit dari Wretikandayun (kerajaan Galuh) Sanjaya kemudian menikah dengan anak perempuan Tarusbawa yang bernama Tejakancana.
3. Rakeyan Panabaran/Tamperan Barmawijaya (732 - 739) adalah anak Sanjaya dari istrinya Tejakancana. Sanjaya sendiri sebagai penerus ke 2 kerajaan Sunda kemudian memilih berkedudukan di Kalingga yang kemudian mendirikan kerajaan Mataram Kuno dan wangsa Sanjaya (mulai 732)
4. Rakeyan Banga (739 – 766)
5. Rakeyan Medang Prabu Hulukujang (766 – 783)
6. Prabu Gilingwesi (783 – 795)
7. Pucukbumi Darmeswara (795 – 819)
8. Prabu Gajah Kulon Rakeyan Wuwus (819 – 891)
9. Prabu Darmaraksa (891 – 895)
10. Windusakti Prabu Dewageng (895 – 913)
11. Rakeyan Kemuning Gading Prabu Pucukwesi (913 – 916)
12. Rakeyan Jayagiri Prabu Wanayasa (916 – 942)
13. Prabu Resi Atmayadarma Hariwangsa (942 – 954)
14. Limbur Kancana (954 – 964)
15. Prabu Munding Ganawirya (964 – 973)
16. Prabu Jayagiri Rakeyan Wulung Gadung (973 – 989)
17. Prabu Brajawisesa (989 – 1012)
18. Prabu Dewa Sanghyang (1012 – 1019)
19. Prabu Sanghyang Ageng (1019 – 1030)
20. Prabu Detya Maharaja Sri Jayabupati (1030 – 1042) Ayah Sri Jayabupati (Sanghyang Ageng) menikah dengan putri dari Sriwijaya (ibu dari Sri Jayabupati) sedangkan Sri Jayabupati sendiri menikah dengan putri Dharmawangsa (adik Dewi Laksmi istri dari Airlangga)
21. Raja Sunda XXI
22. Raja Sunda XXII
23. Raja Sunda XXIII
24. Raja Sunda XXIV
25. Prabu Guru Dharmasiksa
26. Rakeyan Jayadarma, istri Rakeyan Jayadarma adalah Dyah Singamurti/Dyah Lembu Tal anak dari Mahesa Campaka, Mahesa Campaka adalah anak dari Mahesa Wongateleng, Mahesa Wongateleng adalah anak dari Ken Arok dan Ken Dedes dari kerajaan Singasari.
Anak Rakeyan Jayadarma dengan Dyah Singamurti bernama Sang Nararya Sanggrama Wijaya atau lebih dikenal dengan nama Raden Wijaya. Karena Jayadarma meninggal di usia muda dan Dyah Singamurti tidak mau tinggal lebih lama di Pakuan maka pindahlah Dyah Singamurti dan anaknya Raden Wijaya ke Jawa Timur yang kemudian Raden Wijaya menjadi Raja Majapahit pertama.
27. Prabu Ragasuci (1297 – 1303) dia adalah adik dari Rakeyan Jayadarma. Istri Ragasuci bernama Dara Puspa seorang putri dari Kerajaan Melayu. Dara Puspa adalah adik Dara Kencana (yang menikah dengan Kertanegara dari Singasari).
28. Prabu Citraganda (1303 – 1311)
29. Prabu Lingga Dewata (1311 – 1333)
30. Prabu Ajigunawisesa (1333 – 1340) menantu Prabu Lingga Dewata
31. Prabu Maharaja Lingga Buana (1340 – 1357)
32. Prabu Mangkubumi Suradipati/Prabu Bunisora (1357 – 1371) adik Lingga Buana
33. Prabu Raja Wastu/Niskala Wastu Kancana (1371 – 1475) anak dari Prabu Lingga Buana. Istri pertamanya bernama Larasarkati dari Lampung memiliki anak bernama Sang Haliwungan setelah menjadi Raja Sunda bergelar Prabu Susuktunggal. Permaisuri keduanya adalah Mayangsari putri sulung Prabu Mangkubumi Suradipati/Bunisora memiliki anak yang bernama Ningrat Kancana setelah menjadi Raja Galuh bergelar Prabu Dewaniskala.
Setelah Prabu Raja Wastu meninggal dunia kerajaan dipecah menjadi 2 dengan hak serta wewenang yang sama, Prabu Susuktunggal menjadi raja di kerajaan Sunda sedangkan Prabu Dewaniskala menjadi raja di kerajaan Galuh.
Putra Prabu Dewaniskala bernama Jayadewata, mula-mula menikah dengan Ambetkasih putri dari Ki Gedeng Sindangkasih kemudian menikah lagi dengan Subanglarang (putri Ki Gedeng Tapa yang menjadi raja Singapura) setelah itu ia menikah lagi dengan Kentringmanik Mayang Sunda, putri Prabu Susuktunggal.
Pada tahun 1482 Prabu Dewaniskala menyerahkan kekuasaan kerajaan Galuh kepada puteranya (Jayadewata), demikian pula dengan Prabu Susuktunggal, ia menyerahkan tahta kerajaan kepada menantunya (Jayadewata), maka jadilah Jayadewata sebagai penguasa kerajaan Galuh dan Sunda dengan gelar Sri Baduga Maharaja atau yang lebih dikenal dengan nama Prabu Siliwangi.

KERAJAAN PAJAJARAN

1. Sri Baduga Maharaja/Prabu Siliwangi (1482 – 1521)
Pada masa inilah kerajaan Pajajaran mengalami kemajuan serta kemakmuran.
2. Surawisesa (1521 – 1535)
3. Ratu Dewata (1535 – 1543)
4. Ratu Sakti (1543 – 1551)
5. Raga Mulya (1551 – 1579)
Sekelumit tentang kisah kerajaan Pajajaran sampai dengan tanggal penetapan hari jadi kota Bogor telah ditulis dibagian awal dari tulisan ini.

Penutup

Kami berharap kisah/cerita/fakta sejarah dapat diungkap dengan proporsional karena selama ini saya dan juga bangsa Indonesia lainnya merasa telah “tertipu” oleh politik Soeharto yang mengagung-agungkan orang Jawa/Mataram dengan menyembunyikan fakta sejarah yang sebenarnya hanya untuk kepentingan politiknya saja. Mengapa tidak pernah disebutkan bahwa wangsa Sanjaya pendiri Mataram Kuno adalah seorang putra Sunda? Demikian pula dengan sejarah Majapahit, kenapa tidak pernah pula disebutkan bahwa Raden Wijaya raja pertama Majapahit adalah seorang putera Sunda? dan sumpah Palapa-nya Gajahmada, apakah Majapahit pernah berhasil menguasai Sunda dan Galuh? Jawabannya: tidak pernah. Siapa sebenarnya Gajahmada? Dimana dia lahir? Siapa nama orangtuanya? Kapan dia meninggal? Dimana dia dimakamkan? Tidak ada seorangpun yang tahu pasti, oleh karena itulah maka ada orang yang beranggapan bahwa Ranggagading dari Pakuan-lah yang selama ini disebut-sebut sebagai Gajahmada patih kerajaan Majapahit. Mungkin sama seperti tokoh Si Kabayan, tidak ada yang tahu asal usulnya, jadi siapapun boleh saja mengatakan bahwa di kampung merekalah adanya makam Kabayan.

Bila kita bandingkan dengan kerajaan-kerajaan lain di Indonesia, maka kerajaan Salakanagara di Jawa Barat-lah yang pantas dikatakan sebagai kerajaan tua, dan dari situlah seharusnya asal muasal sejarah Indonesia ini diungkapkan dengan benar.

Mudah-mudahan kejadian “penipuan sejarah” tidak terulang lagi dimasa yang akan datang, terlepas dari keuntungan politik yang akan diperoleh, walau bagaimananpun juga masyarakat tentu akan lebih menghargai informasi yang jujur.

Tadinya saya hanya mencari-cari asal-usul nama jalan di seputaran Dago, yaitu jalan Purnawarman, Sawunggaling, Mundinglaya, Ciungwanara, Ranggagading, Ranggamalela, Ranggagempol, Hariangbanga, Geusan Ulun, Adipati Kertabumi, Dipati Ukur, Suryakancana, Wira Angunangun, Ariajipang, Prabu Dimuntur, Bahureksa, Wastukancana, Gajah Lumantung, Sulanjana, Badaksinga, Bagusrangin, Panatayuda, dan Singaperbangsa. Tidak banyak yang saya dapat dari pencarian Google, juga tidak punya buku referensi untuk saya dongengkan kembali. Jadi hanya saya tulis asal-usul Sunda saja, mungkin nanti saya temukan juga dongeng atau pun sejarah tentang nama-nama jalan di atas.

Disadur, diringkas, dipotong dan didongengkan kembali oleh saya dari situs catatan sejarah kota Bogor. Silakan baca langsung sumbernya jika anda berminat membaca lebih detil.

Nama Sunda mulai digunakan oleh Maharaja Purnawarman dalam tahun 397M untuk menyebut ibukota kerajaan yang didirikannya, Tarumanagara. Tarusbawa, penguasa Tarumanagara yang ke-13 ingin mengembalikan keharuman Tarumanagara yang semakin menurun di purasaba (ibukota) Sundapura. Pada tahun 670M ia mengganti nama Tarumanagara menjadi Kerajaan Sunda (selanjutnya punya nama lain yang menunjukkan wilayah/pemerintahan yang sama seperti Galuh, Kawali, Pakuan atau Pajajaran).

Peristiwa ini dijadikan alasan oleh Kerajaan Galuh untuk memisahkan negaranya dari kekuasaan Tarusbawa. Dalam posisi lemah dan ingin menghindarkan perang saudara, Maharaja Tarusbawa menerima tuntutan Raja Galuh. Akhirnya kawasan Tarumanagara dipecah menjadi dua kerajaan, yaitu Kerajaan Sunda dan Kerajaan Galuh dengan Sungai Citarum sebagai batas (Cianjur ke Barat wilayah Sunda, Bandung ke Timur wilayah Galuh).

Menurut sejarah kota Ciamis pembagian wilayah Sunda-Galuh adalah sebagai berikut:

Pajajaran berlokasi di Bogor beribukota Pakuan
Galuh Pakuan beribukota di Kawali
Galuh Sindula yang berlokasi di Lakbok dan beribukota Medang Gili
Galuh Rahyang berlokasi di Brebes dengan ibukota Medang Pangramesan
Galuh Kalangon berlokasi di Roban beribukota Medang Pangramesan
Galuh Lalean berlokasi di Cilacap beribukota di Medang Kamulan
Galuh Pataruman berlokasi di Banjarsari beribukota Banjar Pataruman
Galuh Kalingga berlokasi di Bojong beribukota Karangkamulyan
Galuh Tanduran berlokasi di Pananjung beribukota Bagolo
Galuh Kumara berlokasi di Tegal beribukota di Medangkamulyan
Tarusbawa bersahabat baik dengan raja Galuh Bratasenawa atau Sena. Purbasora –yang termasuk cucu pendiri Galuh– melancarkan perebutan tahta Galuh di tahun 716M karena merasa lebih berhak naik tahta daripada Sena. Sena melarikan diri ke Kalingga (istri Sena; Sanaha, adalah cucu Maharani Sima ratu Kalingga).

Sanjaya, anak Sena, ingin menuntut balas kepada Purbasora. Sanjaya mendapat mandat memimpin Kerajaan Sunda karena ia adalah menantu Tarusbawa. Galuh yang dipimpin Purbasora diserang habis-habisan hingga yang selamat hanya satu senapati kerajaan, yaitu Balangantrang.

Sanjaya yang hanya berniat balas dendam terpaksa harus naik tahta juga sebagai Raja Galuh, sebagai Raja Sunda ia pun harus berada di Sundapura. Sunda-Galuh disatukan kembali hingga akhirnya Galuh diserahkan kepada tangan kanannya yaitu Premana Dikusuma yang beristri Naganingrum yang memiliki anak bernama Surotama alias Manarah.

Premana Dikusuma adalah cucu Purbasora, harus tunduk kepada Sanjaya yang membunuh kakeknya, tapi juga hormat karena Sanjaya disegani, bahkan disebut rajaresi karena nilai keagamaannya yang kuat dan memiliki sifat seperti Purnawarman. Premana menikah dengan Dewi Pangreyep –keluarga kerajaan Sunda– sebagai ikatan politik.

Di tahun 732M Sanjaya mewarisi tahta Kerajaan Medang dari orang tuanya. Sebelum ia meninggalkan kawasan Jawa Barat, ia mengatur pembagian kekuasaan antara putranya, Tamperan dan Resiguru Demunawan. Sunda dan Galuh menjadi kekuasaan Tamperan, sedangkan Kerajaan Kuningan dan Galunggung diperintah oleh Resiguru Demunawan.

Premana akhirnya lebih sering bertapa dan urusan kerajaan dipegang oleh Tamperan yang merupakan ‘mata dan telinga’ bagi Sanjaya. Tamperan terlibat skandal dengan Pangreyep hingga lahirlah Banga (dalam cerita rakyat disebut Hariangbanga). Tamperan menyuruh pembunuh bayaran membunuh Premana yang bertapa yang akhirnya pembunuh itu dibunuh juga, tapi semuanya tercium oleh Balangantrang.

Balangantrang dengan Manarah merencanakan balas dendam. Dalam cerita rakyat Manarah dikenal sebagai Ciung Wanara. Bersama pasukan Geger Sunten yang dibangun di wilayah Kuningan Manarah menyerang Galuh dalam semalam, semua ditawan kecuali Banga dibebaskan. Namun kemudian Banga membebaskan kedua orang tuanya hingga terjadi pertempuran yang mengakibatkan Tamperan dan Pangreyep tewas serta Banga kalah menyerah.

Perang saudara tersebut terdengar oleh Sanjaya yang memimpin Medang atas titah ayahnya. Sanjaya kemudian menyerang Manarah tapi Manarah sudah bersiap-siap, perang terjadi lagi namun dilerai oleh Demunawan, dan akhirnya disepakati Galuh diserahkan kepada Manarah dan Sunda kepada Banga.

Konflik terus terjadi, kehadiran orang Galuh sebagai Raja Sunda di Pakuan waktu itu belum dapat diterima secara umum, sama halnya dengan kehadiran Sanjaya dan Tamperan sebagai orang Sunda di Galuh. Karena konflik tersebut, tiap Raja Sunda yang baru selalu memperhitungkan tempat kedudukan yang akan dipilihnya menjadi pusat pemerintahan. Dengan demikian, pusat pemerintahan itu berpindah-pindah dari barat ke timur dan sebaliknya. Antara tahun 895M sampai tahun 1311M kawasan Jawa Barat diramaikan sewaktu-waktu oleh iring-iringan rombongan raja baru yang pindah tempat.

Dari segi budaya orang Sunda dikenal sebagai orang gunung karena banyak menetap di kaki gunung dan orang Galuh sebagai orang air. Dari faktor inilah secara turun temurun dongeng Sakadang Monyet jeung Sakadang Kuya disampaikan.

Hingga pemerintahan Ragasuci (1297M–1303M) gejala ibukota mulai bergeser ke arah timur ke Saunggalah hingga sering disebut Kawali (kuali tempat air). Ragasuci sebenarnya bukan putra mahkota. Raja sebelumnya, yaitu Jayadarma, beristrikan Dyah Singamurti dari Jawa Timur dan memiliki putra mahkota Sanggramawijaya, lebih dikenal sebagai Raden Wijaya, lahir di Pakuan. Jayadarma kemudian wafat tapi istrinya dan Raden Wijaya tidak ingin tinggal di Pakuan, kembali ke Jawa Timur.

Kelak Raden Wijaya mendirikan Majapahit yang besar, hingga jaman Hayam Wuruk dan Gajah Mada mempersatukan seluruh nusantara, kecuali kerajaan Sunda yang saat itu dipimpin Linggabuana, yang gugur bersama anak gadisnya Dyah Pitaloka Citraresmi pada perang Bubat tahun 1357M. Sejak peristiwa Bubat, kerabat keraton Kawali ditabukan berjodoh dengan kerabat keraton Majapahit.

Menurut Kidung Sundayana, inti kisah Perang Bubat adalah sebagai berikut (dikutip dari JawaPalace):

Tersebut negara Majapahit dengan raja Hayam Wuruk, putra perkasa kesayangan seluruh rakyat, konon ceritanya penjelmaan dewa Kama, berbudi luhur, arif bijaksana, tetapi juga bagaikan singa dalam peperangan. Inilah raja terbesar di seluruh Jawa bergelar Rajasanagara. Daerah taklukannya sampai Papua dan menjadi sanjungan empu Prapanca dalam Negarakertagama. Makmur negaranya, kondang kemana-mana. Namun sang raja belum kawin rupanya. Mengapa demikian? Ternyata belum dijumpai seorang permaisuri. Konon ceritanya, ia menginginkan isteri yang bisa dihormati dan dicintai rakyat dan kebanggaan raja Majapahit. Dalam pencarian seorang calon permaisuri inilah terdengar khabar putri Sunda nan cantik jelita yang mengawali dari Kidung Sundayana.

Apakah arti kehormatan dan keharuman sang raja yang bertumpuk dipundaknya, seluruh Nusantara sujud di hadapannya. Tetapi engkau satu, jiwanya yang senantiasa menjerit meminta pada yang kuasa akan kehadiran jodohnya. Terdengarlah khabar bahwa ada raja Sunda (Kerajaan Kahuripan) yang memiliki putri nan cantik rupawan dengan nama Diah Pitaloka Citrasemi.

Setelah selesai musyawarah sang raja Hayam Wuruk mengutus untuk meminang putri Sunda tersebut melalui perantara yang bernama tuan Anepaken, utusan sang raja tiba di kerajaan Sunda. Setelah lamaran diterima, direstuilah putrinya untuk di pinang sang prabu Hayam Wuruk. Ratusan rakyat menghantar sang putri beserta raja dan punggawa menuju pantai, tapi tiba-tiba dilihatnya laut berwarna merah bagaikan darah. Ini diartikan tanda-tanda buruk bahwa diperkirakan putri raja ini tidak akan kembali lagi ke tanah airnya. Tanda ini tidak dihiraukan, dengan tetap berprasangka baik kepada raja tanah Jawa yang akan menjadi menantunya.

Sepuluh hari telah berlalu sampailah di desa Bubat, yaitu tempat penyambutan dari kerajaan Majapahit bertemu. Semuanya bergembira kecuali Gajahmada, yang berkeberatan menyambut putri raja Kahuripan tersebut, dimana ia menganggap putri tersebut akan “dihadiahkan” kepada sang raja. Sedangkan dari pihak kerajaan Sunda, putri tersebut akan “di pinang” oleh sang raja. Dalam dialog antara utusan dari kerajaan Sunda dengan patih Gajahmada, terjadi saling ketersinggungan dan berakibat terjadinya sesuatu peperangan besar antara keduanya sampai terbunuhnya raja Sunda dan putri Diah Pitaloka oleh karena bunuh diri. Setelah selesai pertempuran, datanglah sang Hayam Wuruk yang mendapati calon pinangannya telah meninggal, sehingga sang raja tak dapat menanggung kepedihan hatinya, yang tak lama kemudian akhirnya mangkat. Demikian inti Kidung.

Sunda-Galuh kemudian dipimpin oleh Niskala Wastukancana, turun temurun hingga beberapa puluh tahun kemudian Kerajaan Sunda mengalami keemasan pada masa Sri Baduga Maharaja, Sunda-Galuh dalam prasasti disebut sebagai Pajajaran dan Sri Baduga disebut oleh rakyat sebagai Siliwangi, dan kembali ibukota pindah ke barat.

Menurut sumber Portugis, di seluruh kerajaan, Pajajaran memiliki kira-kira 100.000 prajurit. Raja sendiri memiliki pasukan gajah sebanyak 40 ekor. Di laut, Pajajaran hanya memiliki 6 buah Jung (kapal laut model Cina) untuk perdagangan antar-pulaunya (saat itu perdagangan kuda jenis Pariaman mencapai 4000 ekor/tahun).

Selain tahun 1511 Portugis menguasai Malaka, VOC masuk Sunda Kalapa, Kerajaan Islam Banten, Cirebon dan Demak semakin tumbuh membuat kerajaan besar Sunda-Galuh Pajajaran semakin terpuruk hingga perlahan-lahan pudar, ditambah dengan hubungan dagang Pajajaran-Portugis dicurigai kerajaan di sekeliling Pajajaran. Stop.

Lanjut!

Setelah Kerajaan Sunda-Galuh-Pajajaran memudar kerajaan-kerajaan kecil di bawah kekuasaan Pajajaran mulai bangkit dan berdiri-sendiri, salah satunya adalah Kerajaan Sumedang Larang (ibukotanya kini menjadi Kota Sumedang). Kerajaan Sumedang Larang didirikan oleh Prabu Geusan Ulun Adji Putih atas perintah Prabu Suryadewata sebelum Keraton Galuh dipindahkan kembali ke Pakuan Pajajaran, Bogor.

Kerajaan Sumedang pada masa Prabu Geusan Ulun mengalami kemajuan yang pesat di bidang sosial, budaya, agama (terutama penyebaran Islam), militer dan politik pemerintahan. Setelah wafat pada tahun 1608, putranya, Pangeran Rangga Gempol Kusumadinata/Rangga Gempol I atau yang dikenal dengan Raden Aria Suradiwangsa naik tahta. Namun, pada saat Rangga Gempol memegang kepemimpinan, pada tahun 1620M Sumedang Larang dijadikan wilayah kekuasaan Kerajaan Mataram di bawah Sultan Agung, dan statusnya sebagai ‘kerajaan’ diubah menjadi ‘kabupaten’.

Sultan Agung memberi perintah kepada Rangga Gempol I beserta pasukannya untuk memimpin penyerangan ke Sampang, Madura. Sedangkan pemerintahan sementara diserahkan kepada adiknya, Dipati Rangga Gede. Hingga suatu ketika, pasukan Kerajan Banten datang menyerbu dan karena setengah kekuatan militer kabupaten Sumedang Larang diberangkatkan ke Madura atas titah Sultan Agung, Rangga Gede tidak mampu menahan serangan pasukan Banten dan akhirnya melarikan diri. Kekalahan ini membuat marah Sultan Agung sehingga ia menahan Dipati Rangga Gede, dan pemerintahan selanjutnya diserahkan kepada Dipati Ukur. Sekali lagi, Dipati Ukur diperintahkan oleh Sultan Agung untuk bersama-sama pasukan Mataram untuk menyerang dan merebut pertahanan Belanda di Batavia (Jakarta) yang pada akhirnya menemui kegagalan. Kekalahan pasukan Dipati Ukur ini tidak dilaporkan segera kepada Sultan Agung, diberitakan bahwa ia kabur dari pertanggungjawabannya dan akhirnya tertangkap dari persembunyiannya atas informasi mata-mata Sultan Agung yang berkuasa di wilayah Priangan.

Setelah habis masa hukumannya, Dipati Rangga Gede diberikan kekuasaan kembali untuk memerintah di Sumedang, sedangkan wilayah Priangan di luar Sumedang dan Galuh (Ciamis) dibagi kepada tiga bagian; Pertama, Kabupaten Bandung, yang dipimpin oleh Tumenggung Wiraangunangun, kedua, Kabupaten Parakanmuncang oleh Tanubaya dan ketiga, kabupaten Sukapura yang dipimpin oleh Tumenggung Wiradegdaha atau R. Wirawangsa atau dikenal dengan “Dalem Sawidak” karena memiliki anak yang sangat banyak.

Selanjutnya Sultan Agung mengutus Penembahan Galuh bernama R.A.A. Wirasuta yang bergelar Adipati Panatayuda atau Adipati Kertabumi III (anak Prabu Dimuntur, keturunan Geusan Ulun) untuk menduduki Rangkas Sumedang (Sebelah Timur Citarum). Selain itu juga mendirikan benteng pertahanan di Tanjungpura, Adiarsa, Parakansapi dan Kuta Tandingan. Setelah mendirikan benteng tersebut Adipati Kertabumi III kemudian kembali ke Galuh dan wafat. Nama Rangkas Sumedang itu sendiri berubah menjadi Karawang karena kondisi daerahnya berawa-rawa, karawaan.

Sultan Agung Mataram kemudian mengangkat putra Adipati Kertabumi III, yakni Adipati Kertabumi IV menjadi Dalem (Bupati) di Karawang, pada Tahun 1656M. Adipati Kertabumi IV ini juga dikenal sebagai Panembahan Singaperbangsa atau Eyang Manggung, dengan ibu kota di Udug-udug. Pada masa pemerintahan R. Anom Wirasuta putra Panembahan Singaperbangsa yang bergelar R.A.A. Panatayuda I antara Tahun 1679M dan 1721M ibu kota Karawang dari Udug-udug pindah ke Karawang. Stop.

Jadi nama jalan Sawunggaling, Mundinglaya, Ranggagading, Ranggamalela, Suryakancana, Ariajipang, Bahureksa, Gajah Lumantung, Sulanjana, Badaksinga dan Bagusrangin belum saya temukan dongeng atau sejarahnya, sebagian –kalau tidak salah ingat– adalah tokoh-tokoh dalam cerita rakyat Lutung Kasarung.

SUNDA NUSANTARA SEBAGAI INDUK BANGSA

Sunda Nusantara merupakan salah satu sejarah yang sangat perlu kita pelajari dan kita ungkap bersama.
Dengan sepintas orang dikacaukan dengan nama Sunda Kelapa. Pada dasarnya walaupun ada kemiripan nama, tetapi mempunyai makna lain. Sunda Kelapa identik dengan Batavia, Betawi, Jayakarta, Jakarta sebagi Ibu Kota Negara Kesatuan Negara Republik Indonesia sekarang ini.

Sedangkan Sunda Nusantara merupakan suatu Negara yang berbentuk Kerajaan dengan Pemerintahannya berdasarkan Konstitusi Parlementer Demokrasi Sejati Reformasi Kerakyatan dan Kemakmuran Bangsa Sunda Tanah Air di daratan Sunda Nusantara.
Wilayah: Sunda Nusantara memiliki wilayah yang terbentang dari barat sampai timur dari Jawa sampai dengan Papuniginia (Irian), bentangan dari selatan sampai dengan utara, mulai dari Timor sampai dengan selat Malaka-Singapura.

[Sisanya dihapus, hanya copy paste dari http://www.mail-archive.com/kisunda@yahoogroups.com/msg04126.html]

Suryakencana adalah nama seorang putra Pangeran Aria Wiratanudatar (pendiri kota Cianjur) yang beristrikan seorang putri jin. Pangeran Suryakencana memiliki dua putra yaitu: Prabu Sakti dan Prabu Siliwangi.
arKawasan Gunung Gede merupakan tempat bersemayam Pangeran Suryakencana. Beliau bersama rakyat jin menjadikan alun2 sebagai lumbung padi yang disebut Leuit Salawe, Salawe Jajar, dan kebun kelapa salawe tangkal, salawe manggar.

Petilasan singgasana Pangeran Suryakencana berupa sebuah batu besar berbentuk pelana. Hingga kini, petilasan tersebut masih berada di tengah alun-alun, dan disebut Batu Dongdang yang dijaga oleh Embah Layang Gading. Sumber air yang berada ditengah alun-alun, dahulu merupakan jamban untuk keperluan minum dan mandi.

Di dalam hutan yang mengitari Alun-alun Surya Kencana ini ada sebuah situs kuburan kuno tempat bersemayam Prabu Siliwangi. Pada masa pemerintahan Prabu Siliwangi yang menguasai Jawa Barat, terjadi peperangan melawan Majapahit. Selain itu Prabu Siliwangi juga harus berperang melawan Kerajaan Kesultanan Banten. Setelah menderita kekalahan yang sangat hebat Prabu Siliwangi melarikan diri bersama para pengikutnya ke Gunung Gede.

Sekitar gunung Gede banyak terdapat petilasan peninggalan bersejarah yang dianggap sakral oleh sebagian peziarah, seperti petilasan Pangeran Suryakencana, putri jin dan Prabu Siliwangi. Kawah Gunung Gede yang terdiri dari, Kawah Ratu, Kawah Lanang, dan Kawah Wadon, dijaga oleh Embah Kalijaga. Embah Serah adalah penjaga Lawang Seketeng (pintu jaga) yang terdiri atas dua buah batu besar. Pintu jaga tersebut berada di Batu Kukus, sebelum lokasi air terjun panas yang menuju kearah puncak.

Eyang Jayakusumah adalah penjaga Gunung Sela yang berada disebelah utara puncak Gunung Gede. Sedangkan Eyang Jayarahmatan dan Embah Kadok menjaga dua buah batu dihalaman parkir kendaraan wisatawan kawasan cibodas. Batu tersebut pernah dihancurkan, namun bor mesin tidak mampu menghancurkannya. Dalam kawasan Kebun Raya Cibodas, terdapat petilasan/ makam Eyang Haji Mintarasa.

Pangeran Suryakencana menyimpan hartanya dalam sebuah gua lawa/walet yang berada di sekitar air terjun Cibeureum. Gua tersebut dijaga oleh Embah Dalem Cikundul. Tepat berada di tengah-tengah air terjun Cibeureum ini terdapat sebuah batu besar yang konon adalah perwujudan seorang pertapa sakti yang karena bertapa sangat lama dan tekun sehingga berubah menjadi batu. Pada hari kiamat nanti barulah ia akan kembali berubah menjadi manusia.

Hari gini masih ada yang mau memproklamirkan Kerajaan Sunda Nusantara di Bogor beberapa waktu yang lalu. Bila mereka belajar sejarah, sudah ada 2 penerus sah dari tahta KERAJAAN SUNDA tempo dulu yang menjadi raja besar di Jawa Tengah dan Jawa Timur.

Yaitu, Raja ke 2, SANJAYA / Rakeyan Jamri / Prabu Harisdama (Raja Sunda di tahun 723 – 732M), yang kemudian menjadi raja di Kerajaan MATARAM (Hindu) (732 - 760M), dan 1 lagi, RADEN WIJAYA, penerus sah Kerajaan Sunda ke – 27, yang lahir di Pakuan, menjadi Raja MAJAPAHIT pertama (1293 – 1309 M).

SANJAYA / Rakeyan Jamri / Prabu Harisdama (723 – 732M)
Cicit Wretikandayun, pendiri kerajaan Galuh, ini bernama RAKEYAN JAMRI. Sebagai penguasa Kerajaan Sunda ia dikenal dengan nama PRABU HARISDARMA dan kemudian setelah menguasai Kerajaan Galuh ia lebih dikenal dengan SANJAYA.
Ibu dari Sanjaya adalah SANAHA, cucu Maharani SIMA of KALINGGA / Kerajaan MEDANG.
Ayah dari Sanjaya adalah Bratasenawa / SENA / SANNA, raja GALUH ke 3, teman dekat Tarusbawa. Sena di tahun 716 M dikudeta dari tahta GALUH oleh Purbasora. Purbasora dan Sena adalah saudara satu ibu, tapi lain ayah.
Sebagai ahli waris Kalingga, SANJAYA kemudian menjadi penguasa Kalingga Utara yang disebut Bumi MATARAM dalam tahun 732 M. Kekuasaan di Jawa Barat diserahkannya kepada puteranya dari TEJAKENCANA, TAMPERAN atau RAKEYAN PANARABAN.

RADEN WIJAYA, Raja MAJAPAHIT pertama (1293 – 1309 M).
Menurut PUSTAKA RAJYARAJYA i BHUMI NUSANTARA parwa II sarga 3:
RAKEYAN JAYADARMA, anak PRABU DHARMASIKSA (Raja Kerajaan Sunda ke 25), adalah menantu MAHISA CAMPAKA di Jawa Timur karena ia berjodoh dengan DYAH SINGAMURTI alias DYAH LEMBU TAL.
Mahisa Campaka adalah anak dari MAHISA WONGATELENG, yang merupakan anak dari KEN ANGROK dan KEN DEDES dari kerajaan SINGHASARI.
Mahisa Campaka dan Dyah Lembu Tal berputera SANG NARARYA SANGGRAMAWIJAYA atau lebih dikenal dengan nama RADEN WIJAYA (lahir di PAKUAN). Dengan kata lain, Raden Wijaya adalah turunan ke 4 dari Ken Angrok, dari pihak ibu.
Karena RAKEYAN JAYADARMA wafat dalam usia muda, Lembu Tal tidak bersedia tinggal lebih lama di Pakuan. Akhirnya Raden Wijaya dan ibunya diantarkan ke Jawa Timur. Dalam BABAD TANAH JAWI, Wijaya disebut pula JAKA SUSURUH yang kemudian menjadi Raja MAJAPAHIT yang pertama.
Kematian Jayadarma mengosongkan kedudukan putera mahkota karena Wijaya berada di Jawa Timur
Jadi, sebenarnya, RADEN WIJAYA, Raja MAJAPAHIT pertama, adalah penerus sah dari tahta Kerajaan Sunda yang ke-27.

GENEAOLOGY OF THE EMPEROR OF SUNDA NUSANTARA-
THE SUNDA ARCHIPELAGO -SUNDA MAINLAND-
SUNDA PASIFIC-SUNDA MALAY-ASIA MINOR.

130 Yr. AC
------------
SERI BADUGA MAHARAJA -------Ibu Kota
PRABU MAHADEWA DEWA WARMAN Kerajaan di
------------------------- Salaka Nagara
I (Ujung Kulon
II Bantan/Banten)
III
IV
!
!
!
_______________________!____________________________
| | ! | | |
(1) (2) (3)VII (4) (5) (6)
NYAI RATU MENDANG ! PRABU PRABU PRABU
RARA KAMOLAN ! MULA- ADITYA- BRAM-
PURBASARI PRABU ! WARMAN WARMAN BANGAN
ATAU SYALENDRA/ !
NYAI RATU (PRABU !
RARA KIDUL BRAWIJAYA) !
!
VIII
!
!
SERI BADUGA MAHARAJA
PRABU
NISKALA WASTU KENCANA
!
!
SERI BADUGA MAHARAJA
PRABU -----1467-1474
WANGI ANGGALARANG
(SILIWANGI)
!
!
_____________________!_____________________
| ! |
PANGERAN ! PANGERAN
PRABU ! PRABU
SINGAPORE ! MALAKA
!
!
SERI BADUGA MAHARAJA
DEWA TAPRANA PRABU GURU RATU HAJI
(PRABU SILIWANGI)
(1474-1513)
MENIKAH DENGAN PUTERI SUMBANG KRANCANG
SULTAN MALAKA
!
!
!
NYAI RATU RARA SANTANG
(Al Syarifah Siti Muda'im)
wafat di Madinah 1528
MENIKAH DENGAN SYARIEF ABDULLAH AL MISRI
(RAJA MESIR)
GE KE XXII
GUSTI RASUL MUHAMMAD SAW
!
!
!
(1513-1552)
KAISAR
SERI BADUGA BAGINDA MAHARAJA
SUSUHUNAN SYARIEF HIDAYATULLAH AL MISRI
(SUNAN GUNUNG JATI/JATI PURBA)
Ibu kota di Charuban/Cirebon dan
dikenal oleh negara-negara di dunia
MENIKAH
CROWN PRINCE
KANJENG GUSTI RATU PREMBAYUN
(PUTERI TERTUA MAHARAJA/KESULTANAN
DEMAK, EMPEROR SULTAN FATAH
PUTERA TERTUA
dari KERAJAAN MAJAPAHIT:
EMPEROR PRABU BRAWIJAYA V)
!
!
______________________!
| !
PANGERAN !
JAPARA !
WAFAT DI BANTAN !
!
(1552-1570)
SERI BADUGA BAGINDA MAHARAJA
SUSUHUNAN SYARIEF MAULANA HASANUDIN AL MISRI/
MAULANA SABA KIN-KING
Ibu kota dipindahkan dari Charuban(Cirebon)
ke Taruma Nagara (Sunda Kelapa)
!
!
(1570-1580)
SERI BADUGA BAGINDA MAHARAJA
SUSUHUNAN SYARIEF MAULANA YUSUF AL MISRI
!
!
(1580-1596)
SERI BADUGA BAGINDA MAHARAJA
SUSUHUNAN SYARIEF MAULANA MUHAMMAD AL MISRI
!
!
(1596-1640)
SERI BADUGA BAGINDA MAHARAJA
SUSUHUNAN ABUL MAFACHIR RACHMATULLAH AL MISRI
!
!
(1640-1651)
SERI BADUGA BAGINDA MAHARAJA
SUSUHUNAN ABUL MA'ALI ACHMAD RACHMATULLAH AL MISRI/
KYAI AGENG TIRTAYASA
!
!
(1651-1675)
SERI BADUGA BAGINDA MAHARAJA
KANJENG SULTAN AGUNG ABUL TATGHI ABDUL FATAH AL MISRI/
KAISAR SULTAN WANGI AGENG TIRTAYASA
!
!
(1675-1687)
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN ABUN NAZAR ABDUL KAHAR AL MISRI
!
!
(1690-1733)
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN ZAINUL ABIDIN AL MISRI
!
!
(1733-1747)
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN
ABUL FATAH MUHAMMAD SYAFEI ZAINUL ARIFIN AL MISRI
!
!
(1753-1777)
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN ZAINUL ASIKIN AL MISRI
!
!
(1777-1802)
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN MAHA ALI'OEDDIN AL MISRI
!
!
(1802-1810-1811)
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN ACHMAD AL MISRI
berkedudukan
di Istana Merdeka,Istana Cipanas,Istana Bogor,
Istana Serosowan Bantan
(Inti sejarah kedatangan
SIR THOMAS STANFORD RAFLLES (France)/1811
1808-1815:
Belanda merupakan bagian dari pendudukan Perancis)
di tipu oleh STANFORD RAFLLES
ditinggal sendirian
di pulau Banda Maluku (Sunda Kecil Sunda Nusantara)
dengan tangan diikat
Wafat : 1840 di Desa Burakan Rembang Jawa Tengah
!
!
!
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN ABDULAH AL MISRI
berkedudukan di Istana Cipanas, Bogor
wafat 1860
!
!
SERI BADUGA BAGINDA MAHARAJA
PANGERAN GUNAWAN MARTAKUSUMAH AL MISRI
!
!
SERI BADUGA BAGINDA MAHARAJA
PANGERAN ABDULLAH HALIM PRAWITA PURNAMA AL MISRI
!
!
SERI BADUGA BAGINDA MAHARAJA
KAISAR SULTAN
ABUL MAFACHIR MOEHAMMAD HEROENINGRAT SILIWANGI AL MISRI
WAFAT DI BOGOR 12 NOVEMBER 1989
!
!
SERI BADUGA BAGINDA MAHARAJA
KANJENG GUSTI PANGERAN
HADIPATI HARYA RACHMATULLAH HEROENINGRAT
SILIWANGI AL MISRI II/
HIS IMPERIAL MAJESTY SERI PADUKA YANG MAHA MULYA
BAGINDA MAHARAJA MAJESTY KAISER KANGJENG MAHA PAGUSTEN
EMPEROR SULTAN AGUNG MAHA PRABU SYARIEF ABUL MAFACHIR
MOEHAMMAD HEROENINGRAT SILIWANGI AL MISRI II
(lahir di Jakarta 30 september 1963)
Legal Crown of THE Monarchies of the Sovereign
Emperor of the Sovereign Empire of Sunda-Sunda Maindland-
The Sunda-Archipelago or the Sunda-Nusantara-Pasific-
a Greater part of the Pasific-the Mountain-Pasific
in the part of-the Pasific Sunda-Malay-Asia-Minor.
The Empire Parlementer was
Manual Democratie, Basically the Religons and Humanity
************************************
**Ketikan ini sumbangsih pemerhati sejarah yang perlu di pelajari dan di teliti lebih dalam akan Sejarah Sunda Nusantara Induk Bangsa (akar sejarah Ibu pertiwi kita) yang hingga kini belum dapat terselesaikan. Informasi Sejarah/Silsilah Kerajaan Sunda Nusantara ini di dapat dari dokumen resmi Al Misri II di Jakarta. Semoga Informasi ini dapat bermanfaat untuk mengenal lebih jauh akar sejarah ibu pertiwi kita.

Maaf ada yang salah pengetikan dalam silsilah Kerajaan Sunda Nusantara yang seharusnya

130 Yr. AC
------------
SERI BADUGA MAHARAJA -------Ibu Kota
PRABU MAHADEWA DEWA WARMAN Kerajaan di
------------------------- Salaka Nagara
I (Ujung Kulon
II Bantan/Banten)
III
IV
V
VI
!
_______________________!____________________________
| | ! | | |
(1) (2) (3)VII (4) (5) (6)
NYAI RATU MENDANG ! PRABU PRABU PRABU
RARA KAMOLAN ! MULA- ADITYA- BRAM-
PURBASARI PRABU ! WARMAN WARMAN BANGAN
ATAU SYALENDRA/ !
NYAI RATU (PRABU !
RARA KIDUL BRAWIJAYA) !
!
VIII
!
!
dst

PERCAYA ATAU TIDAK PERCAYA KERAJAAN SUNDA NUSANTARA ADA YANG TAK LUPUT DARI KUASA TUHAN YANG MAHA ESA (Allah SWT)

Ketikan ini merupakan sumbangsih pemerhati sejarah dan sebagai sebagian pembuktian serta pengetahuan yang harus perlu di teliti lebih dalam, akan keberadaan dari Kerajaan Maharaja Sunda, Benua Sunda, Sunda Nusantara (atau Sunda Archipelago;Sunda Besar dan Sunda Kecil) Sunda Pacific, Sunda Malay, Asia Minor dengan mencakup seluruh kesatuan wilayah Sunda (Teritorrial Integrity), Sunda Territory, Sunda Geography adalah merupakan bukti atau fakta yang tidak dapat dibantah/dipungkiri/diubah/disembunyikan/dihilangkan sejak berabad-abad yang lalu, pada masa sekarang, masa yang akan datang bahkan hingga akhir zaman sekalipun; kita tak dapat lari dari kenyataan sejarah : WE CANNOT ESCAPE FROM HISTORY (ABRAHAM LINCOLN)

Informasi ini menunjukkan sepak terjang seorang Kaisar Kerajaan Sunda Nusantara yang berjuang untuk meluruskan sejarah dan kemakmuran rakyatnya sebagai amanat Ayahnya dan para leluhur Kaisar Sunda Nusantara. Keberadaan Kerajaan Sunda Nusantara sebagai Induk bangsa dan akar sejarah ibu pertiwi kita semenjak wafatnya Al Misri II keberadaannya tercoreng buruk oleh sekelompok orang. Keluarga Kerajaan Sunda Nusantara bukan lah orang tidak berpendidikan yang di beritakan di media masa. Walaupun keberadaanya tidak di perhatikan oleh Pemerintah RI bahkan kabarnya di tindas oleh sekelompok orang militan di Curug sekitar tahun 1976. Syukur Alhamdulilah berkat perjuangan untuk hidup, keturunan Al Misri dan Al Misri II dapat sekolah di luar negri dan di beberapa Universitas ternama di Indonesia dan berkerja di berbagai instansi pemerintah. Semenjak wafatnya Al Misri II pihak keluarga kerajaan bersepakat untuk tidak melanjutkan perjuangannya karena tidak bisa mengemban amanah yang berat itu jadi pihak Keluarga bersepakat untuk mengembalikan masalah ini ke pemerintah Republik Indonesia. Kemunculan berita adanya sebuah organisasi sunda nusantara merupakan sekelompok orang yang sangat berani mau mencoba bermain api politik padahal dari pihak keluarga kerajaan sepakat tidak mempermasalahkan ini kembali semenjak wafatnya Al Misri II. Ketika pemberitaan munculnya FKMSN saya melihat di Metro TV bahwa wartawan Metro TV mencoba mencari fakta di balik itu dengan mengunjungi salah satu keluarga Kerajaan Sunda Nusantara di Jakarta dan di Bogor dan tanggapan dari salah satu Keluarga Kerajaan yang namanya hampir serupa dengan nama panjang Al Misri II. Beliau mengatakan Tanya saja kepada pemerintah RI dan mengenai kemunculan FKMS beliau berkata saya baru tau itu di TV dan saya tidak pernah bergabung dengan forum itu bahkan tidak pernah kenal dengan mereka.

Ketikan di bawah ini adalah informasi keberadaan Kaisar yang telah dipublikasikan di berbabagai surat kabar nasional maupun internasional seperti yang saya dapat dari Koran Merdeka dan Inti jaya pada tanggal 4 oktober 1998 dan Inti Jaya 20-26 November 1998 dengan judul Penguasa Mengkhianati Bangsa Sendiri, Datang Seorang Kaisar, Persatukan Indonesia(Koran Inti Jaya) dan Indonesia Menduduki Wilayah Kekuasaan Wilayah Saya (Koran Merdeka)

Kekaisaran Sunda Nusantara yang dulu megah dan termasyur, kini tinggal kenangan dan puing-puing bangunan. Bangunan indah dan tumpukan puing-puing itu meninggalkan panorama wisata yang menarik. Karena itu bangunan kekaisaran tersebut dijadikan objek wisata terpesona . Di tengah krisis bangsa yang berkepanjangan saat ini, muncul pengakuan seorang laki-laki berusia 36 tahun sebagai Kaisar Sunda Nusantara asal Bogor, Jawa Barat, keturunan Prabu Siliwangi yang bergelar Kaisar Maharaja Syarief Abul Mafachir Muhammad Heroeningrat Al Misri II. Kaisar Al Misri II, pria setengah baya yang tampak parlente, berwibawa dan mengaku berdarah biru, kekaisaran Sunda Nusantara terus mengalir dalam denyut nadinya. Pengakuan laki-laki setengah baya sebagai keturunan kaisar tersebut terlihat ketika Inti Jaya mencoba mendapatkan silsilah kaisar sampai pada garis Al Misri II yang berjuang untuk menyelesaikan sengketa wilayah kekaisaran dengan Indonesia. Kepada Inti Jaya, Al Misri II mengisahkan panjang lebar bahwa beliau sebagai kaisar Sunda Nusantara keturunan dari Raja Maharaja Sultan Ahmad (tahun 1810) keturunan dari Prabu siliwangi dan Brawijaya V Mojopahit. Putra dari almarhum yang wafat pada usia 85 tahun dan dimakamkan di Curug , Tanggerang tanggal 12 November 1989 di Bogor. Disebutkan gelar yang diembannya hingga kini adalah Majesty Sri Paduka Yang Mulia Baginda Maharaja Kaisar Kanjeng Pangusten Emperor Sultan Agung Prabu Syarief abul Mafachir Heroeningrat Siliwangi Al Misri II.
Saya siap bertanggung jawab bila terjadi sesuatu di kemudian hari. “katanya dengan suara tegas. Terasa aneh memang, karena fenomena ini seperti menegaskan kehadiran seorang yang mengada-ada selama ini, di wilayah Sunda, kekuasaan kerajaan jelas sudah terkubur sejarah. Tinggal puing-puing, tempat dan bangunan yang tak lebih dari sekedar obyek wisata. Al Misri II mengaku kemunculannya kembali, setelah sekian lama menahan diri karena kehidupan politik dan upaya demoktratisasi di Indonesia tidak banyak menyelesaikan masalah. Untuk menuju penyelesaian, katanya Indonesia harus menganut sistem Negara Monarki democrat Parlementer. Dengan sistem ini katanya yang memerintah adalah seorang Perdana Menteri dan Kaisar sebagai symbol kesatuan bangsa di Nusantara. Pikiran dan Inspirasi itu muncul dari sanubari sang kaisar ketika melihat drama sengketa wilayah kekuasaan Kekaisaran Nusantara dengan Indonesia hingga saat ini.

Bangsa dan Negara Indonesia saat ini tengah di landa berbagai krisis. Cobaan demi cobaan bangkit lewat berbagai peristiwa berdarah merengut banyak korban jiwa. Korban kekerasan selama reformasi menjadi beban bagi bangsa dan Negara. Mereka gugur ditangan saudaranya sendiri yang berbasiskan kekerasan oknum-okmun aparat di balik penguasa yang tidak bertanggung jawab. “Sebaliknya penguasa janganlah mengkhianati bangsa sendiri, karena nantinya berdampak pada memecah belah suku bangsa. “tegas Al Misri II, putra mahkota keturunan Prabu Siliwangi terakhir kepada Inti Jaya, di Jakarta.

Lebih lanjut dikatakannya, bila krisis semakin memanas, lalu dihadapi dengan kekerasan bahkan terkesan mengandu domba masyarakat, maka sebaiknya diselesaikan dengan kepala dingin. “Rakyat kita di masa sebelum reformasi maupun di tengah reformasi tidak pernah menikmati hidup secara normal. Mereka selalu bertemankan kesulitan, kesusahan sembako. Karena pemerintah atau siapa saja yang merasa memiliki kekuatan untuk mengandu domba rakyat dengan uang. “ujarnya.

Menanggapi adegan politik serta permainan pasar yang menyulitkan ekonomi rakyat kecil, Al Misri II Kaisar Sunda Nusantara mengatakan, semuanya bermula dari ulah pemerintah. Karena itu, sebaiknya jangan menyesengkarakan rakyat yang sudah jatuh tertimpa tangga lagi.

Sebagai bangsa Sunda Nusantara yang sejarahnya direkayasa Belanda, menurut Al Misri II, membuat Indonesia saling bermusuhan dan mengotak-kotakan bangsa ini. “Ini sangat disayangkan karena perlu dijaga kesinambungan. Dengan modal persatuan dan kesatuan bangsa sangat diharapkan agar bangsa ini tidak hancur hanya akibat ulah satu orang. “tutur Kaisar Sunda Nusantara itu tadi. Karena itu lanjutnya, agar bangsa ini tidak hancur, sebaiknya pemerintah sebagai pemimpin jangan lupa mereformasi diri.

Untuk membantu mengatasi kesulitan ekonomi bangsa, putra mahkota Keturunan Syah Prabu siliwangi terakhir, Kaisar Sunda Nusantara Maha Prabu Syarief Abul Mafachir Moehammad Heroeningrat ( Al Misri II) terus melakukan negoisasi internasional dengan dunia luar guna mendapatkan dana memperbaiki kehidupan rakyat. Rakyat bangsa Indonesia sebagai titipan dari Kerajaan Sunda Nusantara yang kini menjadi Indonesia., Al Misri II, katanya, punya kewajiban moral yang tinggi guna memperbaiki nasib bangsanya. Hal itu di tempuhnya sebagai panggilan pengabdian untuk melanjutkan perjuangannya ayahnya yang telah mempersatukan nusantara pada abad 16 hingga 18 SM (Sebelum Masehi).

Rakyat di era reformasi ini katanya, tertindas oleh penguasa baik rezim lama terutama titipan kekuasaan kepada rezim penerusnya kini “Janganlah melonggarkan krisis ini sampai berlarut, Karena akan menjadi incaran bangsa lain untuk bisa menjajah dan menguasai bangsa kita. “Ujarnya.

Hendaknya krisis bangsa tidak sampai membelah bangsa menjadi bagian-bagian. Karena Kepulauan Nusantara , katanya, dipersatukan dengan perjuangan mati-matian oleh para Kaisar dahulu. Al Misri II, yang menentang konsep Negara federal.

Dikatakan, bila Indonesia yang sudah bersatu, lalu kemudian dipecah belah hanya kepentingan politik individu, maka akan sulit untuk dipersatukan. “Sejarah bangsa yang telah dimanipulasi penguasa zaman pra-reformasi hingga kini harus kembali diluruskan ,”harapnya.

Berdasarkan dokumen-dokumen tentang Kerajaan Sunda Nusantara, Al Misri II sebenarnya seseorang laki-laki biasa, bapak dua anak. Sambil memeperlihatkan dokumen berupa sejumlah catatan yang dibawa sekretarisnya Al Misri II menegaskan beliau memiliki wilayah kekuasaan dari tahta Kaisar Maharaja Sunda Nusantara . Dokumen yang dilengkapi stempel Kerajaan Maharaja Sunda Nusantara, memperlihatkan kekuasaan Kekaisaran mencakup kepulauan Sunda Besar : Jawa., Sumatra, Kalimantan, Sulawesi, Papua Guniea (Irian), juga termasuk Sunda Kecil Madura, Bali, Flores, lombok, Maluku, dan Tmor (Timor Timur). Wilayah itu merupakan keutuhan dan kedaulatan kekaisaran Maharaja Sunda dari tahun 1810. Kaisarnya waktu itu Seri Baginda Kaisar Maharaja sultan Achmad yang ditipu oleh Thomas Stanford Raffles. Ia ditinggalkan sendirian ketika diajak berburu di pulau Sunda Banda, “jelasnya yakin. Seluruh wilayah Nusantara, tambahnya , dikuasai Raffles dengan cara menipu , lalu kekuasaan diberikan pada Williem Herman Daendels tahun 1816. Dalam perjalanan sejarah, akhirnya seluruh wilayah dikuasai Republik Indonesia yang merupakan Negara baru karangan Prof Adolf Bastian seorang Jerman berkewaganegaraan Belanda. Data tersebut oleh Al Misri II di jadikan sebagai dasar untuk mempermasalahkan kependudukan RI di atas wilayah kekuasaannya. Tak tanggung-tanggung beliau sudah membawa sengketa wilayah kekaisaran dengan Indonesia ke Perserikatan Bangsa-Bangsa di New York dan kasusnya sedang diproses. Lebih lanjut dikatakan baginya, seluruh wilayah kedaulatan kekaisaran akan diambil alih. Karena semua itu diambil secara tidak sah menurut hukum internasional dan hukum alam sejak tahun 1945. Tak hanya itu, Al Misri II meminta pembayaran dari penghasilan dan pendapatan atas wilayah kesatuan Negara kerajaan Sunda. Termasuk pengembalian hak milik pribadi keluarga Kerajaan. Serta menuntut dikembalikannya Istana Merdeka, Istana Bogor, Istana Cipanas, dan Istana Surosoan Banten milik Kerajaannya

Keberadaan Al Misri II di jaman Order Baru sangat di takuti keberadaannya. Kerena itu tidak heran jika beberapa anggota keluarga Al Misri II pernah mendekap di sel karena di curigai akan berbuat makar. Namun keberadaan mereka diakui dunia Internasional, maka penahanannya tidak lebih dari 2 hari. Di tempat yang sama Al Misri II melalui sekretaris pribadinya , Menunjukkan CD (Corps Diplomatics). Dengan kartu CD yang isinya Simbol, bendera, keterangan, cap kerajaan, dan tanda tangan kaisar dapat dengan mudah dalam urusannya ke luar negeri. Karenanya, kata beliau, CD telah diuji kebenarannya saat dirinya membuat paspor Ke Brunei Darussalam. Diakuinya, hanya dalam waktu 3 jam semuanya telah selesai. Hal itu tak lain dari pengakuan hukum-hukum internasional yang mengakui keberadaan kekaisaran Sunda Nusantara. Al Misri II pernah melayangkan surat kepada pemerintah RI tahun 1976-1995. Mereka mengirimkan sebuah resolusi pada Menteri Dalam Negeri, Ketua DPR/MPR. Tanggal 14 April 1993 juga melayangkan resolusi pada masa Soeharto berkuasa sebagai ketua gerakan Non Blok, di Istana Merdeka. Belum lama ini, menurutnya sebuah resolusi juga dikirim kepada Presiden BJ Habibie. Kepada Merdeka surat tersebut diperlihatkan dan tertera nomor 99. Ed/ Rmaha/ Internat: Resol/Internat Settl/ South SE Asia, 14 September 1998 Very Imeddiate To Day Top Secret, dengan tanda terima oleh Mubaro lewat SekNeg. Menyertai surat tersebut juga diberikan surat untuk DPR/MPR, Menteri Dalam Negeri yang dilengkapi dengan nomor surat sesuai dengan missi kaisar. Menurutnya Raja Al Misri II mempunyai hubungan diplomatic dengan kerajaan-kerajaan di dunia seperti Inggris, Jepang, dan Belanda.
Selain itu Al Misri II selalu mengutamakan hubungan baik dengan pemerintah RI dengan berkunjung ke kediaman beberapa Tokoh Nasional dan diplomasi ke beberapa Negara melalui surat dan kunjungannya. Wallahualam biis sawab.

UNTUK PARA PEMIMPIN,TOKOH, dan
RAKYAT SEBANGSA SETANAH AIR (INDONESIA,sejak 1945-sekarang)

Sumber :
Dokumen dan Nasehat/Pesan langsung sebelum wafatnya
Alm Al-Misri II di Jakarta Sunda (TARUMANEGARA)
(SUNDA KELAPA)
Dari :
Pariban di Jakarta Sunda (TARUMANEGARA) (SUNDA KELAPA)

Bismillahirrohmannirrohiim

REFORMASI/NASEHAT yang perlu disampaikan, oleh dan dari pimpinan yang tertinggi Kepala Negara dan Kepala Pemerintahan KERAJAAN MAHARAJA SUNDA-SUNDA NUSANTARA-
SUNDA ARCHIPELAGO or SUNDA PASIFIC or SUNDA MINDLAND or SUNDA MALAY or ASIA MINOR (Induk Bangsa dan Akar sejarah bangsa atau Bangsa yang sengaja di hilangkan Pra Perang Dunia Ke II) :
Alm.SERI BADUGA MAHARAJA KANJENG GUSTI PANGERAN HADIPATI HARYA RACHMATULLAH HEROENINGRAT SILIWANGI AL MISRI II atau HIS IMPERIAL MAJESTY SERI PADUKA YANG MAHA MULYA BAGINDA MAHARAJA MAJESTY KAISER KANGJENG MAHA PAGUSTEN EMPEROR SULTAN AGUNG MAHA PRABU SYARIEF ABUL MAFACHIR MOEHAMMAD HEROENINGRAT SILIWANGI AL MISRI (Al Misri II)
Legal Crown of The Monarchies of the Sovereign Emperor of the Sovereign Empire of Sunda-Sunda Maindland-The Sunda-Archipelago or the Sunda-Nusantara-Pasific-a Greater part of the Pasific-the Mountain-Pasific
in the part of-the Pasific Sunda-Malay-Asia-Minor.
The Empire Parlementer was Manual Democratie, Basically the Religons and Humanity

*)Reformasi di Negeri ini adalah merupakan gaung dari hakikatnya suatu KE-BENAR-AN yang mutlak. Kebenaran yang tidak akan pernah bisa DI-SALAH-KAN, disepanjang waktu selama dunia ini masih berputar, dan matahari tetap terbit, adalah hakikatnya Swara Mahardika yang selama ini TER-KALAH-KAN oleh sebuah kepentingan Politik dan Kemerdekaan yang hanya sebuah retorika belaka.
*)Rintangan pasti datang menghadang, cobaan pasti datang menghujam namun yakinlah bahwa KE-BENAR-AN AKAN TETAP MENANG. Sebuah Falsafah, yang saya percaya bahwa kita semua sama-sama yakini yaitu: CEPAT atau LAMBAT KE-BENAR-AN AKAN TETAP MENANG.
*)Situasi dan kondisi tatanan pemerintahan yang telah kehilangan kepercayaan dari hampir sebagian Rakyat, serta terpuruknya keadaan Ekonomi Nasional yang mewujudkan kondisi Dis-integrasi sosial yang kita sama-sama tak dapat pungkiri bahwa tidak terlepas kemungkinan rentan terhadap Dis-integrasi Bangsa bisa saja terjadi.
*)Hilangnya JATI DIRI BANGSA (Kebebasan berbicara dan berpendapat telah menyimpang dari makna sesungguhnya, sehingga menimbulkan situasi dan kondisi bangsa ini, sepertinya sudah tidak lagi mengganggap bahwa KONSTITUSI di negeri ini masih ada)
*)Reformasi bukan untuk merusak kepentingan Rakyat - Reformasi bukan untuk memecah belah Persatuan dan Kesatuan Bangsa - Reformasi bukan untuk kepentingan golongan - Reformasi bukan untuk merubah Etika dan Budaya Bangsa - Reformasi bukan untuk merubah Idiologi Panca Sila dan Undang - undang Dasar ‘45 - Reformasi bukan untuk memberikan kebebasan negara lain mencampuri urusan dalam negeri. Akan tetapi Reformasi adalah untuk MEM-BENAR-KAN KE-BENAR-AN secara total. Melaksanakan keta’atan pada UUD’45 dengan benar - Melaksanakan falsafah bangsa dengan benar - Ber ETIKA dan Ber BUDAYA yang benar - Ber BANGSA dan Ber NEGARA yang benar didalam suatu keta’atan bersama pada tatanan yang tentu saja benar, sesuai sebagaimana yang dikehendaki reformasi itu sendiri.
*)Hilangnya stabilitas Politik dan Keamanan - Hilangnya Kepercayaan Rakyat Banyak – Hilangnya kekuatan ekonomi bangsa - Hilangnya Harga diri bangsa (Yang kelangsungan hidupnya hanya ada tergantung pada bentuk pinjaman dari negara lain )
*)Telah terjadi Dis Integrasi Sosial
*)KKN (Korupsi Kolusi Nepotisme) yang TIDAK JELAS kriterianya sehingga meng-kaburkan makna yang sesungguhnya, dan akan dapat menimbulkan ke simpang siuran dalam berpendapat…,
*)TANDA TANYA BESAR terhadap diantara kebimbangan dan kegelisahan yang berkepanjangan terhadap sebuah bayangan Harapan Hidup yang lebih baik di masa yang akan datang, sebagai rakyat dari suatu Bangsa yang Merdeka

Kesimpulan :
SEGERA MENGAMBIL/MENENTUKAN SIKAP APA YANG MESTI DAN HARUS DIPERBUAT UNTUK KEPENTINGAN BANGSA DAN NEGERI INI SESUAI SEPERTI APA YANG DIKEHENDAKI OLEH REFORMASI – SIAPA YANG MESTI DAN HARUS BERBUAT ITU – DAN BAGAIMANA CARANYA TANPA MEMPERTIMBANGKAN KEPENTINGAN INDIVIDU MAUPUN GOLONGAN DENGAN CATATAN KITA ADALAH SATU NUSA DAN SATU BANGSA DENGAN MEMPELAJARI MASA LALU APA DAN BAGAIMANA BANGSA DAN NEGARA INI HIDUP BERBANGSA DAN BERNEGARA DALAM KEJAYAAN DIMATA DUNIA.

Idea/Pendapat :
·)Benarkan Ke-Benar-an Sejarah Bangsa (Karena didalamnya terkandung suatu hikmah yang dapat dijadikan pedoman dalam menentukan sikap…berfikir).
”WE CAN NOT ESCAPE FROM HISTORY” (Abraham Lincoln).
·)Kembalikan segala sesuatu yang hilang dari bangsa dan negeri ini. (Etika dan Budaya Bangsa – Moral Bangsa – Perjuangan Bangsa – Tanggung Jawab sebagai Bangsa – Identitas Bangsa dengan segala Budi Pekertinya- Dan sebagainya.)
·)Kembalikan AGAMA pada tempatnya yang Hak.
·)Wujudkan secara jernih Persatuan dan Kesatuan Nasional dengan menghargai (Saling menghargai) Hak Hak Azasi Manusianya secara se-utuhnya (Manusia dari sebuah bangsa yang memiliki Etika dan Budaya diseluruh Kepulauan Nusantara dari Sabang hingga Marauke ini)
·)Tentukan sebuah system untuk Tatanan berbangsa dan bernegara tanpa campur tangan Negara lain (Hak suatu Bangsa dari sebuah negara yang Merdeka sesuai KAA 1955 di Bandung, atau pasti ada terdapat dalam International Role of Law, atau silahkan dicari oleh dan dari Disiplin Ilmu)

TTD
(SERI BADUGA MAHARAJA KANJENG GUSTI PANGERAN HADIPATI HARYA RACHMATULLAH HEROENINGRAT SILIWANGI AL MISRI II atau HIS IMPERIAL MAJESTY SERI PADUKA YANG MAHA MULYA BAGINDA MAHARAJA MAJESTY KAISER KANGJENG MAHA PAGUSTEN EMPEROR SULTAN AGUNG MAHA PRABU SYARIEF ABUL MAFACHIR MOEHAMMAD HEROENINGRAT SILIWANGI AL MISRI (Al Misri II)

************************************
NATION
---------
SUATU KE-BANGSA-AN DARI SEBUAH BANGSA DISUATU
WILAYAH INTERNASIONAL (INTERNATIONAL INTEGRITY)
YANG MERDEKA

KEPULAUAN SUNDA NUSANTARA/SUNDA ARCHIPELAGO
-----------------------------------
!
!
!
!
130 Yr.AC
-----------
1. SUNDA ARCHIPELAGO or
2. SUNDA MAINDLAND or
3. SUNDA MALAY or
4. SUNDA PACIFIC or
5. ASIA MINOR
-------------------------------------
!
!
!
KEP. SUNDA BESAR
(Malacca-Andalas-Borneo-Celebes-Java-New Guinea (Papua New Guinea))
KEP. SUNDA KECIL
(Molucca-Bali-Lombok-Sumbawa-Sumba-Flores-Timor-(NTB-NTT))
--------------------------------------------------------
!
!
!
BENUA SUNDA
----------------
!
!
!
!
THE GREATER SUNDA ISLAND
--------------------------------
!
!
!
INTERNATIONAL TERRITORIAL INTEGRITY
-----------------------------------------------
!
!
!
!
MAINS NATION/
INDUK BANGSA
----------------
NATION

Assalamualaikum, Wr Wb
sinareng hurmat,
kahatur ka sadaya anu ngiring dina iyeu situs, nepangkeun jisim abdi wasta R Wijaya Kusumah Khodamul ummah Al_ fakir R Wijaya Kusumah, asli sukabumi jawa_barat, sateacan kuring ngiring nambihan ieu babad, langkung ti payun kuring ngahaturkeun nuhun ka kang jay nu tos ngiring ngaguar babad sunda, nu denget ieu masih pabalieut.kanggo tambihan kuring masihan bongbolong ka sadayana urang sunda, saumpamina peryogi silsilah kerajaan Padjajaran ti awal dugi ka ayeuna nu masih jumeneng, babadna aya di cinunuk - wanaraja - Garut.
mung perkawis silsilah anu di guar ku Pariban,kahade ulah di percaya kumargi eta SESAT DAN MENYESATKAN. malih denget ieu jalmi anu ngaku - Raja padjajaran, Prabu, titisan Soekarno, nuju di adili di Pengadilan Negeri cibadak Sukabumi- jawa Barat.
anu katelah KASUS ROMO.
anu penting ayeunamah yen saha - saha jalma anu ngaku urang sunda, tareh Padjajaran kudu silih asih, silih asah, silih asuh, sauyunan. ulah bangga ku payung butut, namung kudu diteang elmu na para karuhun urang, kunaon pangna Prabu Jaya DewataPrana dipasihan gelar Prabu Siliwangi, kunaon pangna prabu Walangsungsang disebut prabu cakrabuana, Gentar bumi, jeng 47 julukan sanesna, kunaon Prabu Surawisesa disebut Prabu mundinglaya dikusumah,sadayana dipikaasih, dipika cinta di mumule ku urang Sunda…?nyaeta ku Elmuna, ku Sifatna, Ku Welas asihna ka sasama jalma, lain ukur ka Urang Sunda hungkul tapi ka sagala mahluk Hirup.hayu babarengan teangan Tarekat Wali,sangkan urang jadi jalma nu di pikaridho ku Allah SWT,mun bisa kakarak urang bisa neruskeun perjuangan para Karuhun Urang, kakarak didinya bakal nitis ilmuna ( lain Ruh )para karuhun, kakarak didinya urang bagal menang Layang Salaka Domas nu dijaga ku Guriang Tujuh ( lain barang tapi Elmu Laduni ). ieu kabeh boal bisa mun eweh Rohmat Allah SWT.
SIAPKEUN WADAHNA HEULA…KAKARA ISINA NYOCOR SORANGAN KALAYAN IZIN,RIDHO,WIDI GUSTI ALLAH SWT.

CIKAL BAKAL BOGOR

2007-09-19T18:56:00.000-07:00

Tah di dinya, ku andika adegkeun eta dayeuh
laju ngaranan Bogor
sabab bogor teh hartina tunggul kawung
(Di tempat itu, dirikanlah olehmu sebuah kota
lalu beri nama Bogor
sebab bogor itu artinya pokok enau)

Ari tunggul kawung
emang ge euweuh hartina
euweuh soteh ceuk nu teu ngarti
(Pokok enau itu
memang tak ada artinya
terutama,bagi mereka yang tidak paham)

Ari sababna, ngaran mudu Bogor
sabab bogor mah dijieun suluh teu daek hurung
teu melepes tapi ngelun
haseupna teu mahi dipake muput
(Sebabnya harus bernama Bogor?
sebab bogor itu dibuat kayu bakar tak mau menyala
tapitidak padam, terus membara
asapnya tak cukup untuk "muput")

Tapi amun dijieun tetengger
sanggup nungkulan windu
kuat milangan mangsa
(Tapi kalau dijadikan penyangga rumah
mampu melampaui waktu
sanggup melintasi zaman)

Amun kadupak
matak borok nu ngadupakna
moalgeuwat cageur tah inyana
(Kalau tersenggol
bisa membuat koreng yang menyenggolnya
membuat koreng yang lama sembuhnya)

Amun katajong?
mantak bohak nu najongna
moal geuwat waras tah cokorna
(Kalau tertendang?
bisa melukai yang mendangnya
itu kaki akan lama sembuhnya)

Tapi, amun dijieun kekesed?
sing nyaraho
isukan jaga pageto
bakal harudang pating kodongkang
nu ngawarah si calutak
(Tapi, kalau dibuat keset?
Semuanya harus tahu
besok atau lusa
bakal bangkit berkeliaran
menasehati yang tidak sopan)

Tah kitu!
ngaranan ku andika eta dayeuh
Dayeuh Bogor!
(Begitulah
beri nama olehmu itu kota
Kota Bogor)

[Pantun Pa Cilong, "Ngadegna Dayeuh Pajajaran"]

Pantun di atas menjadi dasar yang paling kuat tentang kenapa nama kota itu dinamakan "Bogor". Seperti diketahui, sampai saat ini ada empat pendapat tentang asal nama Bogor :

1. Berasal dari salah ucap orang Sunda untuk "Buitenzorg" yaitu nama resmi Bogor pada masa penjajahan Belanda.

2. Berasal dari "Baghar atau baqar" yang berarti sapi karena di dalam Kebun Raya ada sebuah patung sapi.

3. Berasal dari kata "Bokor" yaitu sejenis bakul logam tanpa alasan yang jelas.

4. Asli bernama Bogor yang artinya "tunggul kawung" (enau atau aren).

Pendapat bahwa Bogor berasal dari "buitenzorg" adalah dugaan intelek yang mengira lidah orang Sunda sedemikian kakunya dengan mengambil perumpamaan melesetnya "Batavia" menjadi "Batawi". Akan tetapi bila kita perhatikan bagaimana orang Sunda mengucapkan "sikenhes" untuk "ziekenhuis" (rumah sakit) atau "bes" untuk "buis" (pipa) atau "boreh" untuk "boreg" (jaminan), maka berdasarkan gejala bahasa tersebut, seharusnya orang Sunda melafalkan "buitenzorg" menjadi "betensoreh". Jadi dugaan "buitenzorg" menjadi Bogor terlalu dikira-kira.

Pendapat kedua ("baghar atau baqar") berdasarkan kenyataan adanya pengaruh bahasa Arab di daerah sekitar Pekojan. Orang Sunda akrab dengan bahasa Arab lewat agama Islam, akan tetapi belum pernah ada bunyi BA dari bahasa Arab menjadi BO. Selain itu, dugaannya mengandung kelemahan dari segi urutan waktu. Kata Bogor telah ada sebelum Kebun Raya dibuat, sedangkan arca sapi itu berasal dari kolam kuno Kotabaru yang dipindahkan ke dalam Kebun Raya oleh Dr. Frideriech dalam pertengahan abad 19.

Pendapat ketiga (asal kata "bokor") juga mengandung kelemahan karena bokor itu sendiri adalah kata Sunda asli yang keasliannya cukup terjamin. Meskipun demikian, perubahan bunyi "K" menjadi "G" tanpa menimbulkan perubahan arti dapat ditemui pada kata "kumasep" dan "angkeuhan" yang sering diucapkan menjadi "gumasep" (merasa cakep/centil) dan "anggeuhan"(tempat bersandar atau bernaung). Jadi bisa saja Bogor memang berasal dari Bokor. Akan tetapi, tak ada seorangpun yang biasa mengartikan "Bogor" sama dengan "bokor".

Pendapat keempat kita temukan dalam pantun Bogor yang sudah disebutkan di awal tulisan. Dalam lakon itu dikemukakan bahwa kata "bogor" berarti "tunggul kawung". Keadaan yang sama dapat ditemui pada nama tempat "Tunggilis" yang terletak di tepi jalan antara Cileungsi dengan Jonggol. Kata "tunggilis" berarti tunggul atau pokok pinang yang secara kiasan diartikan menyendiri atau hidup sebatang kara.

Di Jawa Barat banyak tempat bernama Bogor, seperti yang bisa ditemukan di Sumedang dan Garut. Demikian pula di Jawa Tengah, sebagaimana dicatat Prof. Veth dalam buku Java. Dengan demikian memang agak sulit menerima teori "buitenzorg","baghar" dan "bokor".

Bogor selain berarti tunggul enau, juga berarti daging pohon kawung yang biasa dijadikan sagu (di daerah Bekasi). Dalam bahasa Jawa "Bogor" berati pohon enau dan kata kerja "dibogor" berarti disadap. Dalam bahasa Jawa Kuno, "pabogoran" berarti kebun enau. Dalam bahasa Sunda umum, menurut Coolsma, "Bogor" berarti "droogetapte kawoeng"(pohon enau yang telah habis disadap) atau "bladerlooze en taklooze boom" (pohon yang tak berdaun dan tak bercabang). Jadi sama dengan pengertian kata "pugur" atau "pogor".

Akan tetapi dalam bahasa Sunda "muguran" dengan "mogoran" berbeda arti. Yang pertama dikenakan kepada pohon yang mulai berjatuhan daunnya karena menua, yang kedua berarti bermalam di rumah wanita dalam makna yang kurang susila. Pendapat desas-desus bahwa Bogor itu berarti "pamogoran" bisa dianggap terlalu iseng.

Nama Bogor dapat ditemui pada sebuah dokumen tertanggal 7 April 1752. Dalam dokumen tersebut tercantum nama Ngabei Raksacandra sebagai "hoofd van de negorij Bogor" (kepala kampung Bogor). Dalam tahun tersebut ibukota Kabupaten Bogor masih berkedudukan di Tanah Baru. Dua tahun kemudian, Bupati Demang Wiranata mengajukan permohonan kepada Gubernur Jacob Mossel agar diizinkan mendirikan rumah tempat tinggal di Sukahati di dekat "Buitenzorg". Kelak karena di depan rumah Bupati Bogor tersebut terdapat sebuah kolam besar (empang), maka nama "Sukahati" diganti menjadi "Empang".

Pada tahun 1752 tersebut, di Kota Bogor belum ada orang asing, kecuali Belanda. Kebun Raya sendiri baru didirikan tahun 1817 sehingga teori "arca sapi" tidak dapat diterima sebagai asal-usul nama Bogor. Letak Kampung Bogor yang awal itu di dalam Kebun Raya. Ada di lokasi tanaman kaktus sekarang. Adapun pasar yang didirikan di kampung tersebut oleh penduduk disebut Pasar Bogor. Maka, tak pelak, papan nama "Pasar Baru Bogor" yang ada sekarang sebenarnya agak mengganggu rangkaian historis ini.

RENUNG

2007-09-19T18:51:00.001-07:00

Wawancara Permadi, SH:
Satrio Piningit Akan Muncul

--------------------------------------------------------------------------------
Ramalan kadang diperlukan manusia. Bisa untuk hiburan, sekadar ingin tahu, menguatkan sugesti, atau juga, untuk kepentingan politik--meski kadangkala hasilnya meleset. Salah satu tokoh yang laris ditanya perkara ramal-meramal, dan kadang hasilnya sedikit ampuh, siapa lagi jika bukan Permadi, SH., 56 tahun. Tokoh yang gemar berpakaian serba gelap ini sepertinya tak pernah luput dari incaran pers untuk soal macam begini. "Saya tahu pasti pers akan mendatangi saya bila mau akhir tahun," tuturnya pada suatu kesempatan.
Kendati demikian, sarjana hukum lulusan Universitas Indonesia ini tetap saja mau mengeluarkan jurus-jurus ramalnya. Dan ketika Hani Pudjiarti dan Bina Bektiati dari TEMPO Interaktif datang ke rumahnya yang antik dan penuh dengan kicauan cucakrawa di Kayu Putih, Rawamangun, Jakarta, pada 10 Desember kemarin, Permadi pun bicara nyaris tanpa henti. Ia lalu menyebut tahun 1997 sebagai tahun ketidak-pastian. Apa pasal? Bagaimana ia mendasarkan setiap ramalannya? Berikut petikannya.

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

Bagaimana ramalan Anda tentang situasi dalam negeri pada tahun 1997?

Memprediksikan Indonesia tidak bisa terlepas dari kondisi makro dunia internasional dan makro jagad raya yang lebih luas: tata surya kita. Beberapa tahun terakhir ini, tata surya kita mengalami gangguan. Yaitu terjadi konjungsi antara planet Saturnus-Neptunus- Bumi. Akibat terlalu lamanya konjungsi yang diselesaikan pada 1995 kemarin, maka yang diterima bumi ini sampai 1998, berupa keberingasan alam dan manusia. Ditambah terjadinya gerhana matahari dan gerhana bulan. Menurut perhitungan Jawa, bulan ini dan tahun berikutnya akan terjadi tabrakan antara planet Yupiter dan komet-komet Levistra.
Peristiwa itu akan menyebabkan terjadinya pengaruh bencana alam yang lama, yakni sejak 1990 sampai 1998 nanti. Dunia akan penuh dengan berbagai gejolak yang ditimbulkan oleh alam dan manusia. Misalnya: banjir, timbulnya penyakit mewabah , keberingasan individu, perkosaaan, perampokan, tawuran, perang lokal dan internasional. Sejak 1990 kejadian ini sudah dimulai dan berlanjut sampai 1998. Klimaksnya akan kita temui pada 1997. Hanya saja, tahun 1997 nanti boleh dikata the unpredictable years. Maksudnya, tahun yang tidak bisa diprediksi keseluruhannya secara ilmiah, baik di bidang ekonomi, politik, sosial, hankam dan sebagainya. Kalau di Indonesia sendiri, karena pengaruh konjungsinya belum berakhir sejak 1995 kemarin, maka sampai 1997 nanti gejala-gejala bumi makin panas.

Kalau begitu, kondisi di seluruh dunia bisa kacau?

Ya. Karena dunia sudah kacau. Ini ditandai dengan maraknya dunia yang sudah menimbulkan kerusuhan-kerusuhan seperti pemboman, teroris, pembunuhan separatis dan sebagainya. Ini tersebar dari Yugoslavia, Afrika, Timur Tengah dan di Indonesia sendiri. Pokoknya, tidak ada negara yang tidak ribut. Nah, hari-hari yang semakin mendekati klimaksnya menjelang tahun 1997, sebagai tahun yang sulit diramalkan, maka tak ada satu ilmu pun termasuk ilmunya Habibe yang mampu menguasai perubahan -perubahan alam secara tepat.
Mengapa dibilang tahun yang tak bisa diprediksikan secara ilmiah?

Di sana ada hal-hal yang tak bisa ditebak dan dicegah, seperti hancurnya bumi oleh komet, mencairnya kutub-kutub es, dan sebagainya. Karena semua belum ada yang mampu menanggulanginya, sehingga akan terulang lagi kasus Sodom dan Gomorah, kasus Nabi Nuh. Pokoknya, akan bangkit soal kesewenangan di lapisan dunia. Di Indonesia juga begitu. Yang salah dibenarkan dan yang benar disalahkan. Lihat kasus Marsinah, kasus 27 Juli, kasus Udin dan sebagainya. Semuanya dilakukan oleh political egineering (rekayasa politik) yang dirancang menjadi bermakna negatif. Rekayasa bahkan menjustifikasi kesalahan menjadi kebenaran. Perlakuan manusia terhadap manusia ini sudah menimbulkan keprihatinan,dan penderitaan luar biasa. Mereka menjadi gampang marah, tidak mampu mengekspresikan kebaikan karena ketakutan yang diterima.
Bisakah sekarang disebut sebagai zaman edan? Contohnya?

Ciri-ciri zaman edan menurut bait-bait syair Joyoboyo, ya, persis seperti sekarang. Bait itu mengatakan, bila sistim pemerintahnya, para penguasanya, bertindak sewenang-wenang , yang di atas menjilat dan menindas yang di bawah, korupsi merajalela, rakyat kecil hanya bisa menangis, moral akan rusak, maka menunjukkan ke arah sana. Semua ini sebenarnya sudah tergambar pada seribu tahun lalu, yang menyebutkan, besok tumakaning (kalau sudah sampai, Red) zaman edan. Akan banyak anak tanpa bapak, orang laki-laki jadi perempuan, dan orang perempuan menjadi laki-laki, laki-laki kehilangan keperwiraannya, orang perempuan kehilangan rasa malunya. Akan terjadi perkosaan, pembunuhan, dan sebagainya.
Kalau Pak Harto, akan menjadi Presiden lagi atau tidak?

Kalau menurut prediksi saya, tidak.
Bahkan tidak akan menyelesaikan tahun ini?

Ya.
Mengapa tidak menyelesaikan?

Karena saya yakin bila Pak Harto harus mundur, itu mungkin. Jika dilihat usianya, bisa saja sakit. Arahnya ke ketidakmampuan beliau seperti Deng Xoping, atau Kim Il Sung yang meninggal dan putra mahkotanya belum tentu mempunyai potensi yang sama. Seperti juga Yeltsin (yang terserang jantung) dan sebagainya. Semua muncul karena hukum alam dan hukum manusia saling memperebutkan kue yang sudah mulai bisa diperebutkan dan penjaganya mulai lengah.
Bila Pak Harto tidak mampu menyelesaikan jabatannya ini, apa yang akan terjadi?

Saya kembalikan ke Joyoboyo. Karena, ramalan itu mengatakan: kalau puncak zaman edan sudah dicapai, yang terjadi, penyelesaiannya, adalah goro-goro. Gejolak sosial pakemnya Joyoboyo.
Apakah tahun depan kerusuhan antar agama akan terjadi?

Sebagai tahun yang sulit diduga, hal-hal itu akan mewarnai tidak hanya di Indonesia, tetapi seluruh dunia. Contoh, dengan dijatuhkanya Benazir Bhutto di Pakistan, tidak akan membuat ketenangan, karena dalam satu tahun mendatang akan diteruskan dengan pergolakan-pergolakan. India bergejolak, juga di Myanmar, dan sebagainya. Setelah keluar dari penjara, pernah saya katakan akan terjadi perang besar di Timur Tengah. Orang-orang mentertawakan saya, karena yang terjadi justru perdamaian antara Israel dengan Palestina. Tapi kalau mau jujur, dibalik perdamaian itulah awal dari peperangan akan datang. Ini dimulai dengan pembunuhan para juru damai oleh rakyatnya sendiri seperti Anwar Sadat, Yitzhak Rabin, Simon Peres. Hal-hal yang tidak terduga ini akan memungkinkan terjadinya perang agama, perang politik, dan akibatnya pun sampai ke Indonesia.
Adakah cara untuk mencegahnya?

Tidak ada. Karena seperti yang difirmankan Tuhan: pada zaman Nabi Muhammad akan Kuturunkan seorang penyelamat yang akan menghancurkan jahiliyah, begitu juga zaman Musa, Fir'aun, Nabi Nuh, dan zaman Kristus. Jadi sesungguhnya sudah diberitahukan di Indonesia akan menyaksikan munculnya Ratu Adil atau Satrio Pingitan. Jongko Joyoboyo sudah menyebutkan bahwa masyarakat Indonesia ini suatu saat akan mempunyai pemimpin yang adil, mau memakmurkan rakyatnya. Mitos-mitos ini banyak sekali diungkap dari mitos Joyoboyo atau sebagai mitosnya kebangkitan kembali Majapahit dan mitos Notonegoro.
Apa isi penting mitos Notonegoro?

Umumnya mempunyai penafsiran cukup luas dan bisa kita analisa secara politik. Maksudnya, bahwa pemimpin Indonesia nama belakangnya Notonegoro. Yang pertama no kebetulan Soekarno, kedua to - Soeharto. Orang lalu tercekam yang ketiga lalu pakai no. Tetapi ada juga jongko-jongko mengatakan Indonesia sebelum masyarakat adil dan makmur ini cuma punya tiga pemimpin yang disebut Satrio Kinengjoro (satria yang dipenjara, Red), Mukti Wibowo (baik dan berwibawa, Red) dan Satrio Piningit. Kebetulan Satrio Kinengjoronya sudah Bung Karno yang selama hidupnya banyak dipenjara. Dan Satrio Mukti Wibowonya Pak Harto yang kaya raya. Sekarang tinggal menunggu Satrio Piningit ya kebetulan tinggal pakai suku kata Negoro. Orangnya apakah Wardiman Djojonegoro, Mochtar Djojonegoro, atau siapa pun.
Kemudian, sekarang, faktor no ketiga ini siapa yang berfungsi menimbulkan goro-goro apakah Tri Sutrisno, Moerdiono, atau Hartono? Kalau Hartono mempunyai potensi untuk no yang ketiga. Sebelum Hartono muncul, saya sudah ngomong, bahwa yang akan menjadi Satrio Piningit ini adalah gabungan dari Soekarno dan Soeharto. Apakah karakternya atau namanya. Lah, kebetulan kok Hartono ini mempunyai gabungan dari Harto dan Soekarno. Dilihat dari hari lahirnya pun sangat berpotensi. Soekarno lahir 6 juni 1901. Soeharto lahir 8 juni 1921. Dan, Hartono lahir 10 juni 1941. Ya urutanya klop. 6, 8 ,10 serta 01, 21, 41. Jadi, dia berpotensi untuk menjadi no ketiga yang menimbulkan goro-goro, baru muncul Satrio Piningit. Ini teori spritual saya sebagai wong jowo yang ngotak ngatik kathuk (sekadar mencocok-cocokan saja, Red)

Menurut Anda, siapa Satrio Piningit itu?

Ya, kalau namanya diketahui bukan Satrio Piningit. Yang jelas sekarang banyak orang merasanya begitu. Sebut saja Habibie -- Harmoko pun begitu. Bahkan, Sri Bintang Pamukas pun sama. Saya beri contoh, antara Soekarno dan Soeharto adalah setengah piningit. Soekarno, kemunculanya sudah diketahui orang sejak dia muda. Cokro Aminoto, Agus Salim dan tokoh-tokoh pergerakan lainnya sudah paham bila anak muda inilah yang akan menjadi pemimpin. Jadi, kemunculannya sudah diketahui. Tapi, soal tindak tanduknya tidak dapat diketahui. Tiba-tiba keluar dari PBB, bikin Ganevo, dan sebagainya.
Sebaliknya, Soeharto, kemunculannya tidak diketahui dan ndak (ada yang) ngira Pak Harto bisa jadi presiden berhadapan dengan A. Yani, Juanda dan Chairul Saleh. Tetapi, tindakannya semua orang sudah pada tahu, pidatonya mesti begini. Jadi, diapun setengah piningit. Nah yang nanti munculnya tidak diketahui dan tindakanya pun tidak diketahui. Kelak dialah yang akan membesarkan Indonesia tetapi juga akan memakai ajaran Soekarno untuk kebesaran bangsa dan keyakinan Sukarno untuk menjadikan Indonesia sebagai mercusuar dunia. Kelak dunia ini akan hancur, tetapi Indonesia sudah konsolidasi terlebih dahulu dengan Satrio Piningit yang akan menjadikannya negara besar Nusantara seperti mitosnya masyarakat Jawa.

Kalau menurut jongko Joyoboyo, siapa itu Satrio Piningit?

Satrio Piningit itu adalah seorang yang masih berdarah Majapahit. Sebab, kemunculannya berkaitan dengan munculnya kembali kebangkitan Majapahit setelah 500 tahun lalu. Dan kemudian orang banyak yang mengaku-aku dirinya Satrio Piningit . Tetapi dikatakan dalam jongko Joyoboyo, Satrio Piningit ini adalah seorang Majapahit yang berilmu untuk keadilan dan kebenaran orang banyak. Sehingga, disebut Ratu Adil. Dalam perjalan hidupnya, ia sering mengalami kesengsaraan, selalu dipermalukan, sering kesapar ( bernasib malang dan susah, Red), kesandung. Makanya, dia mendapat predikat Satrio Wiragung (ksatria yang agung, Red). Karena hidupnya dipermalukan terus oleh masyarakat, maka dia mempunyai kekuatan seperti nabi. Jadi, dirinya sudah ada, mungkin sudah membaur. Karena waktunya sangat dekat, saya ndak tahu . Sebab kalau saya tahu sudah bukan Satrio Piningit lagi.
Kemunculan Ratu Adil akan ditandai dengan meletusnya gunung Karakatau?

Memang didalam jongko Joyoboyo disebutkan gunung-gunung akan meletus nanti. Seperti, Krakatau, Slamet, dan terakhir gunung Merapi. Yang aneh, dalam jongko Joyoboyo tersebut, disebutkan laharnya akan ke kota Yogya. Padahal, selama ini hanya menuju Magelang. Pada tahun 1994 itu laharnya memang mulai ke kota Yogya, tapi hanya sedikit. Ini semua seperti yang sudah diramalkan 1000 tahun yang lalu sebagai akhir dari segala puncak zaman edan.
Kembali ke Pak Harto. Bila beliau tidak dapat menyelesaikanya akhir jabatan nya pada tahun 1998, apakah akan ada periode yang meminta banyak korban ?

Ya. Kalau referensi saya kembali ke Joyoboyo, ya, memang itu yang akan terjadi goro-goro itu. Dan ini memang tahap milenium ketiga yang memungkinkan selama tiga tahun sejak 1995 sebagai masa transisi kita. Yang jelas penghancuran itu bukan hanya di Indonesia tetapi juga diseluruh dunia oleh alam.
Apakah Satrio Piningit itu laki-laki?

Belum tentu. Seperti yang saya katakan tadi, Indonesia itu meluhurkan wanita sejak dulu. Wanita yang menjadi pemimpin tidak sedikit. Paling tidak, sergaraning nyowo( belahan jiwa, Bed) bisa dilihat dari Ken Dedes, Tri Buawana Tunggal Dewi, Ratu Kalinyamat, dan sebagainya. Mereka sangat hebat dan bagus. Contoh lain, Sultan Hamengkubuwono IX terikat pada ratu Kidul. Sukarno pun mengatakan keterikatannya pada wanita Inggit yang mendampinginya sampai ke gerbang kemerdekaan. Tidak sedikit pula wanita yang jadi raja, jadi panglima perang, seperti Nyi Ageng Serang, Dewi Sartika, Kartini, Cut Nya' Dhien, dan sebagainya.
Kalau memang abad milenium ketiga ini dimulai dengan abad Aquarius memang menguntungkan wanita. Nggak heran melihat kemunculan Indira Gandhi, Margareth Teacher, nyonya Clinton, Aung San Suu Kyi, sampai Megawati. Jadi bisa dikatakan arah ke depan sebagai ladies' years.

Menurut Anda, Megawati mampu jadi pemimpin ?

Setiap pemimpin Indonesia secara pribadi kualifikasi tidak ada yang mampu, kecuali, Bung Karno. Kalau Bung Karno itu sudah sampai saya mengkultuskannya karena sudah seperti dewa. Dia mempunyai pemahaman segala macam. Megawati, Tutut, Hartono, mereka pun masih begitu sempit soal pandangannya. Tetapi memang pemimpin Indonesia mempunyai suatu keistimewaan karena rakyat Indonesia yakin dia menerima wahyu.
Jadi, sekalipun Megawati itu secara kualifikasi individunya tidak mampu, tetapi kalau nanti dia terpilih, maka, akan didampingi konsep orang Jawa sebagai pemimpin yang dekat dengan para leluhurnya. Seperti halnya Bung Karno: mengapa bisa besar - karena diyakini oleh Gajah Mada yang mampu mempersatukan Indonesia ber-Bhineka Tunggal Ika beribu pulau, beribu etnis disatukan pada Sumpah Palapanya. Lalu, Pak Harto yang didampingi para leluhur tertentu sehingga mampu bertahan didalam segala guncangan.

Jejak Misteri Prabu Joyoboyo Di Kediri

Ramalan Joyoboyo oleh sebagian masyarakat Jawa hingga kini masih dipercayai. Isinya termasuk pergulatan sosial-politik di Tanah Jawa rentang masa lalu hingga kekinian. Sejumlah tokoh politik sering datang ke petilasannya. Ada yang menyelenggarakan kirab pusaka. Maklum, ada ramalan siapa presiden hasil Pemilu nanti.

Petilasan Raja Kadiri Prabu Sri Aji Joyoboyo di Desa Menang Kecamatan Pagu Kabupaten Kediri masih ‘dipuja-puja’ oleh sekalangan orang. Di lokasi itulah diyakini sebagai tempat Prabu Joyoboyo melakukan moksa (jasadnya menghilang).

Prabu Joyoboyo dikenal sebagai raja Kadiri tersohor yang bertahta sekitar abad X. Berarti, pada masa sebelum Kerajaan Singosari di Malang maupun Majapahit di Mojokerto berdiri.

Raja ini juga terkenal dengan ramalannya yang populer, yakni buku primbon Ramalan Joyoboyo. Isi buku ramalan itu, di antaranya, mengenai pergulatan sosial-politik yang akan terjadi di Tanah Jawa rentang masa lalu hingga kekinian. Sebagian masyarakat Jawa hingga kini masih mempercayai ramalan tersebut.

Sebagai tempat yang disakralkan, petilasan Prabu Joyoboyo menjadi daya tarik tersendiri bagi wisatawan lokal. Apalagi yang tertarik dengan dunia mistik dan supranatural.

Tidak mengherankan, kalau petilasan Prabu Joyoboyo tak pernah sepi dari pengunjung. Terlebih-lebih lagi setiap malam Jumat Legi, pendopo hingga pelataran bangunan selalu dipadati orang-orang dari berbagai tempat.

Pengunjung tidak hanya dari sekitar Kediri saja, bahkan rombongan-rombongan dari Bali juga banyak yang datang ke sana. Konon, Empu Baradah yang hidup pada masa Prabu Joyoboyo, juga berasal dari Bali.

Wisatawan ada yang datang sekadar untuk melihat-lihat suasana saja. Tetapi, tidak sedikit pula yang berniat lain. Misalnya, agar mendapat keselamatan dan ketenangan hati, dimudahkan jalan rejeki, mudah mendapat jodoh, pangkat dan sebagainya.

Minggu tadi, saya berkunjung ke tempat itu untuk melihat lebih dekat. Saya berangkat pagi dari Surabaya mengendarai sepeda motor melewati Kota Mojokerto dan Jombang.

Jarak Surabaya - Kediri sekitar 100 kilometer. Supaya perjalanan lebih cepat, saya mengambil jalan pintas. Selepas dari Kota Jombang, lalu saya menerobos lewat jalan perdesaan di Kecamatan Plemahan dan Kecamatan Pagu.

Walaupun jalan ini melalui desa-desa, tetapi kondisinya cukup bagus. Kondisi jalan datar, lurus dan beraspal mulus. Di kanan kiri merupakan tanah pertanian dengan tanaman padi, tebu dan hortikultura.

Bagi yang belum pernah ke sana, sebaiknya melewati jalan yang dilalui kendaraan umum saja. Dari Surabaya langsung naik bus jurusan Kediri. Tiketnya cuma cuma Rp7.000-an. Baru setelah tiba di Kediri, ganti kendaraan yang lebih kecil.

Tepat tengah hari saya tiba di Desa Menang. Ternyata benar, tempat ini tak sepi dari orang. Ketika saya tiba tengah hari serombongan orang sudah ada di sana. Kata seorang penjaga, baru saja ada satu tokoh politik dari Jakarta berkunjung ke sana.

Belum lama ini, di petilasan ini juga diselenggarakan kirab pusaka yang dihadiri mantan presiden Abdurahman Wahid (Gur Dur) dan raja dari tujuh kerajaan di nusantara.

"Sekarang belum seberapa banyak. Nanti kalau tanggal 1 Syuro di sini padat sekali. Silakan datang, akan digelar satu acara," ujar Amat Kandari, juru kunci petilasan.

Acara ritual selalu diadakan setiap tanggal 1 Syuro dalam penanggalan Jawa oleh kerabat keraton dari Solo. Ini merupakan acara paling besar.

Setelah mendapat penjelasan sejenak dari juru kunci, saya kemudian mengambil beberapa foto. Tetapi, baru beberapa jepretan, buru-buru ada seseorang memperingatkan agar minta izin lebih dulu kepada penunggu petilasan. Konon, penggambilan gambar tanpa seizin sering menemui kegagalan.

Petilasan Prabu Joyoboyo sendiri, hanyalah batu dikelilingi bangunan beton dan pagar keliling di pinggiran Desa Menang. Bangunan itu didirikan tahun 1970-an. Sebelumnya, petilasan itu hanya merupakan batu dan pepohonon.

Cerita-cerita dibalut mistik masih cukup kuat menyertai di seputar petilasan ini. Ketika saya masuk di kompleks petilasan, beberapa orang sudah ada di sana.

Sebagian duduk-duduk mendengarkan penjelasan juru kunci tentang buku Ramalan Joyoboyo. "Menurut buku ramalan Joyoboyo, presiden mendatang adalah orang yang papa. Artinya, ditingal kedua orangtuanya sejak kecil. Siapa itu, silakan cari sendiri," ujar juru kunci tadi.

Pengunjung yang baru tiba, biasanya ditanya juru kunci apa maksud kedatangannya. Bagi pengunjung yang ingin melakukan hajat, akan diantar juru kunci hingga masuk ke petilasan untuk melakukan ritual tertentu.

Tetapi, kalau hanya sekadar berkunjung, hanya diizinkan melihat petilasan dari celah-celah beton. Di dalam pagar kompleks berdiri beberapa pohon besar yang bisa menyejukkan suasana.

Di komplek ini sebenarnya masih terdapat beberapa tempat yang diyakini sakral. Dua meter sebelah timur dari petilasan diyakini sebagai tempat Prabu Joyoboyo meletakan pakaian sebelum moksa. Lokasi ini disebut tempat tukar busana.

Duapuluh meter sebelah utara petilasan, terdapat bangunan mirip mahkota. Di tempat itulah diyakini dahulu digunakan sebagai tempat meletakkan mahkota raja.

Tidak jauh dari tempat ini, ada satu lokasi lagi yang dianggap sakral. Yakni, petilasan Resi Mayangkoro. Dari petilasan mahkota raja, kira-kira hanya 100 meter di sebelah timur.palopo abdurahman

"JONGKO JOYO BOYO"
==Ronggowarsito==

Iki sing dadi tandane zaman kolobendu (Ini yang menjadi tanda zaman
kehancuran)
1. Lindu ping pitu sedino (Gempa bumi 7 x sehari)
2. Lemah bengkah (Tanah pecah merekah)
3. Manungsa pating galuruh, akeh kang nandang lara (Manusia
berguguran, banyak yang ditimpa sakit)
4. Pagebluk rupo-rupo (Bencana bermacam-macam)
5. Mung setitik sing mari akeh-akehe pada mati (Hanya sedikit
yang sembuh, kebanyakan meninggal)
Zaman kalabendu iku wiwit yen, (Zaman ini ditandai dengan)
1. Wis ana kreto mlaku tampo jaran (Sudah ada kereta yang
berjalan tanpa kuda)
2. Tanah jawa kalungan wesi (Tanah Jawa dikelilingi besi (mungkin
maksudnya Rel kereta kali ya :Red))
3. Prau mlaku ing nduwur awang-awang (Perahu berjalan di atas
awan melayang layang)
4. Kali ilang kedunge (Sungai kehilangan danaunya)
5. Pasar ilang kumandange (Pasar kehilangan keramaianya)
6. Wong nemoni wolak-walik ing zaman (Manusia menemukan jaman
yang terbolak-balik)
7. Jaran doyan sambel (Kuda doyan makan sambal)
8. Wong wadon menganggo lanang (Orang perempuan mempergunakan
busana laki-laki)
Zaman kalabendu iku koyo-koyo zaman kasukan, zaman kanikmatan donya,
nanging zaman iku sabenere zaman ajur lan bubrahing donya. (Zaman
kalabendu itu seperti jaman yang menyenangkan, jaman kenikmatan dunia,
tetapi jaman itu sebenarnya jaman kehancuran dan berantakannya dunia)
1. Mulane akeh bapak lali anak (Oleh sebab itu banyak bapak
lupa sama anaknya)
2. Akeh anak wani ngalawan ibu lan nantang bapak (Banyak anak
yang berani melawan ibu dan menantang bapaknya)
3. Sedulur pada cidro cinidro (Sesama saudara saling
berkelahi)
4. Wong wadon ilang kawirangane, wong lanang ilang kaprawirane
(Perempuan kehilangan rasa malunya, Laki-laki kehilangan rasa
kejantanannya)
5. Akeh wong lanang ora duwe bojo (Banyak Laki laki tidak
punya istri)
6. Akeh wong wadon ora setia karo bojone (Banyak perempuan
yang tidak setia pada suaminya)
7. Akeh ibu pada ngedol anake (Banyak ibu yang menjual
anaknya)
8. Akeh wong wadon ngedol awakke (Banyak perempuan yang
menjual dirinya)
9. Akeh wong ijol bojo (Banyak orang yang tukar menukar
pasangan)
10. Akeh udan salah mongso (Sering terjadi hujan salah musim)
11. Akeh prawan tuwo (Banyak Perawan Tua)
12. Akeh rondo ngalairake anak (Banyak janda yang melahirkan
anak)
13. Akeh jabang bayi nggoleki bapake (Banyak bayi yang lahir
tanpa bapak)
14. Wong wodan ngalamar wong lanang (Perempuan melamar
laki-laki)
15. Wong lanang ngasorake, drajate dewe (Laki-laki
merendahkan derajatnya sendiri)
16. Akeh bocah kowar (Banyak anak lahir di luar nikah)
17. Rondo murah regane (Janda murah harganya)
18. Rondo ajine mung sak sen loro (Janda nilainya hanya satu
sen untuk dua)
19. Prawan rong sen loro (Perawan nilainya dua sen untuk dua)
20. Dudo pincang payu sangang wong (Duda berharga 9 orang)
Zamane zaman edan ( Zamannya Zaman Gila/Sinting)
1. Wong wadon nunggang jaran (Perempuan menunggang Kuda)
2. Wong lanang lungguh plengki (Laki-laki berpangku tangan)
3. Wong bener tenger-tenger (Orang yang benar cuma bisa
bengong)
4. Wong salah bungah-bungah (Orang yang melakukan kesalahan
berpesta pora)
5. Wong apik ditapik-tampik (Orang Baik disingkirkan)
6. Wong bejat munggah pangkat (Orang Yang kelakuannya bejat
malah naik pangkat)
7. Akeh ndandhang diunekake kuntul (Banyak komentar yang
tidak ada isinya)
8. Wong salah dianggap bener (Orang salah dianggap benar)
9. Wong lugu kebelenggu (Orang lugu dibelenggu)
10. Wong mulyo dikunjara (Orang mulia dipenjara)
11. Sing culika mulya, sing jujur kojur (Yang salah mulia,
yang jujur hancur)
12. Para laku dagang akeh sing keplanggrang (Pedagang banyak
yang menyeleweng)
13. Wong main akeh sing ndadi (Orang berjudi semakin menjadi)
14. Linak lijo linggo lica, lali anak lali bojo, lali tangga lali
konco (Lupa anak dan pasangan, lupa tetangga dan teman)
15. Duwit lan kringet mung dadi wolak-walik kertu (Uang dan
keringat hanya untuk berjudi)
16. Kertu gede dibukake, ngguyu pating cekakak (Kartu besar
dibuka, tertawa terbahak-bahak)
17. Ning mulih main kantonge kempes (Tapi waktu pulang main
kantongnya kosong)
18. Krugu bojo lan anak nangis ora di rewes (Denger anak istri
nangis tidak digubris)
Abote koyo ngopo sa bisa-bisane aja nganti wong kelut,keliring zaman
kalabendu iku.
(Berat seperti apapun jangan sampai kalut (lebih tepatnya) Seberat
apapun jangan sampai ikut larut dalam warna-warni zaman kalabendu)
Amargo zaman iku bakal sirno lan gantine joiku zaman ratu adil, zaman
kamulyan. Mula sing tatag, sing tabah, sing kukuh, jo kepranan ombyak
ing zaman Entenana zamanne kamulyan zamaning ratu adil
(Sebab jaman itu bakal sirna dan diganti dengan jaman Ratu adil, jaman
kemuliaan, karena itu jadilah manusia yang tegar, yang tabah, yang
kokoh, Jangan melakukan hal bodoh. Tunggulah jaman kemuliaan jamannya
Ratu adil)

AMENANGI DJAMAN EDAN (JOYOBOYO)

2007-09-19T18:38:00.000-07:00

AMENANGI DJAMAN EDAN (JOYOBOYO)

Pancen amenangi jaman edan,
sing ora edan ora kaduman.
Sing waras padha nggragas,
sing tani padha ditaleni.
Wong dora padha ura-ura.
Begjane sing eling lan waspada.
Ratu ora netepi janji,
musna prabawane lan kuwandane.
Akeh omah ing ndhuwur kuda.
Wong mangan wong,
kayu gilingan wesi padha doyan rinasa
enak kaya roti bolu.
Yen bakal nemoni jaman:
akeh janji ora ditetepi,
wong nrajang sumpahe dhewe.
Manungsa padha seneng tumindak ngalah
tan nindakake ukum Allah.
Bareng jahat diangkat-angkat,
bareng suci dibenci.
Akeh manungsa ngutamakake reyal,
lali sanak lali kadang.
Akeh bapa lali anak,
anak nladhung biyunge.
Sedulur padha cidra,
kulawarga padha curiga,
kanca dadi mungsuh,
manungsa lali asale.
Rukun ratu ora adil,
akeh pangkat sing jahat jahil.
Makarya sing apik manungsa padha isin.
Luwih utama ngapusi.
Kelakuan padha ganjil-ganjil.
Wegah makarya kapengin urip,
yen bengi padha ora bisa turu.
Wong dagang barange saya laris, bandhane ludhes.
Akeh wong mati kaliren ing sisihe pangan.
Akeh wong nyekel bandha uripe sangsara.
Sing edan bisa dandan.
Sing mbangkang bisa nggalang
omah gedhong magrong-magrong.
Wong waras kang adil uripe nggragas lan kapencil.
Sing ora bisa maling padha digething.
Sing pinter duraka padha dadi kanca.
Wong bener thenger-thenger,
wong salah bungah-bungah.
Akeh bandha muspra ora karuwan larine.
Akeh pangkat drajat padha minggat ora karuwan sababe.
Bumi saya suwe saya mungkret.
Bumi sekilan dipajegi.
Wong wadon nganggo panganggo lanang.
Iku tandhane kaya raja kang ngumbar hawa napsu,
ngumbar angkara murka,
nggedhekake duraka.
Wong apik ditampik,
wong jahat munggah pangkat.
Wong agung kesinggung,
wong ala pinuja-puja.
Wong wadon ilang kawanitane,
wong lanang ilang kaprawirane.
Akeh jago tanpa bojo.
Wanita padha ora setya,
laku sedheng bubrah jare gagah.
Akeh biyung adol anak,
akeh wanita adol awak.
Bojo ijol-ijolan jare jempolan.
Wong wadon nunggang jaran,
wong lanang numpang slendhang pelangi.
Randha loro, prawan saaga lima.
Akeh wong adol ngelmu.
Akeh wong ngaku-aku,
njaba putih njerone dhadhu.
Ngakune suci, sucine palsu.
Akeh bujuk.
Wektu iku dhandhang diunekake kuntul.
Wong salah dianggep bener,
pengkhianat nikmat,
durjana saya sampurna.
Wong lugu keblenggu,
wong mulya dikunjara,
sing curang garang,
sing jujur kojur.
Wong dagang keplanggrang,
wong judhi ndadi.
Akeh barang kharam,
akeh anak-anak kharam.
Prawan cilik padha nyidham.
Wanita nglanggar priya.
Isih bayi padha mbayi.
Sing priya padha ngasorake drajate dhewe.
Wong golek pangan kaya gabah den interi.
Sing klebat kliwat,
sing kasep keplesed.
Sing gedhe rame tanpa gawe,
sing cilik kecelik.
Sing anggak kalenggak.
Sing wedi padha mati,
nanging sing ngawur padha makmur,
sing ngati-ati sambate kepati-pati.
Cina olang-aling kepenthung
dibandhem blendhung,
melu Jawa sing padha eling.
Sing ora eling
padha milang-miling,
mloya-mlayu kaya maling,
tudang-tuding.
Mangro tingal padha digething.
Eling, ayo mulih padha manjing.
Akeh wong ijir,
akeh wong cethil.
Sing eman-eman
ora kaduman,
sing kaduman
ora aman.
Selot-selote besuk
ngancik tutupe taun,
dewa mbrastha malaning rat,
bakal ana dewa
angejawantah,
apangawak manungsa.
Apasuryan padha Bathara Kresna.
Awewatak Baladewa.
Agegaman trisula wedha.
Jinejer wolak-waliking jaman,
wong nyilih mbalekake,
wong utang mbayar.
Utang nyawa nyaur nyawa,
utang wirang nyaur wirang.
Akeh wong cinokot lemud mati.
Akeh swara aneh tanpa rupa.
Bala prewangan, makhluk alus padha baris,
padha rebut bebener garis.
Tan kasat mata tanpa rupa,
sing mandhegani putra Bathara Indra,
agegaman trisula wedha.
Momongane padha dadi nayakaning prang,
perange tanpa bala,
sekti mandraguna tanpa aji-aji.
Sadurunge teka ana tetenger lintang kemukus dawa ngaluk-aluk,
tumanja ana kidul sisih wetan bener, lawase pitung bengi.
Parak esuk banter,
ilange katut Bthara Surya,
jumedhul bebarengan karo sing wus mungkur.
Prihatine kawula kelantur-lantur.
Iku tandhane putra Bathara Indra wus katampa
lagi tumeka ing ngarcapada,
ambiyantu wong Jawa.
Dununge ana sikile redi Lawu sisih wetan.
Adhedukuh pindha Raden Gathutkaca,
arupa gupon dara tundha tiga.
Kaya manungsa asring angleledha,
apeparab Pangeraning Prang,
tan pakra anggone anyenyandhang,
nanging bisa nyembadani ruwet-rentenge wong sapirang-pirang.
Sing padha nyembah reca ndhaplang,
cina eling, Syeh-syeh pinaringan sabda gidrang-gidrang.
Putra kinasih swarga Sunan Lawu,
ya Kyai Brajamusthi,
ya Kresna,
ya Herumurti,
mumpuni sakehing laku,
nugel tanah Jawa kaping pindho.
Ngerehake sakabehing para jim,
setan, kumara, prewangan.
Para lelembut kabawah prentah
saeka praya kinen abebantu manungsa Jawa.
Padha asenjata trisula wedha,
kadherekake Sabdopalon Nayagenggong.
Pendhak Suro nguntapake kumara,
kumara kang wus katam nebus dosanira,
kaadhepake ngarsane kang Kuwasa.
Isih timur kaceluk wong tuwa,
pangiride Gathutkaca sayuta.
Idune idu geni, sabdane malati, sing bregudul mesthi mati.
Ora tuwa ora enom,
semono uga bayu wong ora ndayani.
Nyuwun apa bae mesthi sembada,
garise sabda ora gantalan dina.
Begja-begjane sing yakin
lan setya sabdanira.
Yen karsa sinuyutan wong satanah Jawa,
nanging pilih-pilih sapa waskitha pindha dewa.
Bisa nyumurupi laire embahira,
buyutira, canggahira, pindha lair bareng sadina.
Ora bisa diapusi
amarga bisa maca ati.
Wasis wegig waskitha
ngreti sadurunge winarah,
bisa priksa embah-embahira,
ngawuningani jaman tanah Jawa.
Ngreti garise siji-sijining umat,
tan kalepyan sumuruping gegaman.
Mula den udia satriya iki,
wus tan bapa tan bibi,
lola wus aputus wedha Jawa.
Mula ngendelake trisula wedha,
landhepe trisula :
pucuk arupa gegawe sirik agawe pepati utawa utang nyawa.
Sing tengah sirik agawe kapitunaning liyan,
sing pinggir tulak talak colong jupuk winaleran.
Sirik den wenehi ati melathi, bisa kasiku.
Senenge anyenyoba, aja kaina-ina.
Begja-begjane sing dipundhut,
ateges jantrane kaemong sira sabrayat.
Ingarsa begawan wong dudu pandhita.
Sinebut pandhita dudu dewa.
Sinebut dewa kaya manungsa,
kinen kaanggep manungsa sing seje daya.
Tan ana pitakonan binalekake,
tan ana jantra binalekake.
Kabeh kajarwakake nganti jlentreh
gawang-gawang terang ndrandang.
Aja gumun aja ngungun,
yaiku putrane Bathara Indra kang pambayun,
tur isih kuwasa nundhung setan.
Tumurune tirta brajamukti, pisah kaya ngundhuh.
Ya siji iki kang bisa njarwakake
utawa paring pituduh jangka kalaningsun.
Tan kena den apusi
amarga bisa manjing jroning ati.
Ana manungsa kaiden katemu,
uga ora ana jaman sing durung kalamangsane.
Aja serik aja gela
iku dudu waktunira,
ngangsua sumur ratu tanpa makutha.
Mula sing amenangi gek enggala den luru,
aja nganti jaman kandhas.
Madhepa den amarikelu.
Begja-begjane anak putu, iku dalan sing eling lan waspada,
ing jaman Kalabendu nyawa.
Aja nglarang dolan nglari wong apangawak dewa,
dewa apangawak manungsa.
Sapa sing ngalang-ngalangi bakal cures ludhes sabraja dlama kumara.
Aja kleru pandhita samudana, larinen pandhita asenjata trisula wedha.
Iku paringe dewa.
Ngluruge tanpa wadyabala.
Yen menang datan ngasorake liyan.
Para kawula padha suka-suka
amarga adiling Pangeran wus teka.
Ratune nyembah kawula, agegaman trisula wedha.
Para pandhita ya padha ngreja,
yaiku momongane Kaki sabdopalon sing wus adus wirang.

http://en.wikipedia.org/wiki/Sabdapalon
http://www.itb.ac.id/community/unit/pstk/jamanedan.htm
http://destiny-western.blogspot.com/

SOEKARNO IN 1958

2007-09-19T18:35:00.000-07:00

TIME MAGAZINE Monday, Dec. 31, 1956

As the seventh year of Indonesian independence drew to a close, the world's fourth largest democracy (pop. 80 million) was behaving something like a banana republic. "I am certain," said Indonesia's handsome President Soekarno, in a sharp departure from his customary exuberance, "that if this sickly situation persists, conditions will become ripe for a revolution."

The Cabinet of goateed Premier Ali Sastroamidjojo was all but impotent, its members amounting to little more than messenger boys for the bosses of eight bickering political parties. Grafting had become so much of a public scandal that last week Indonesia's Attorney General brought charges against Foreign Minister Roeslan Abdulgani, whom the press accused of having accepted $130,000 in bribes.

Incensed by governmental corruption and by the irregularity and inadequacy of its pay, the republic's husky (168,000 men), well-equipped army was openly restive. In mid-November, when 500 troops started a march on Djakarta, the capital was paralyzed with fear, and though the coup was called off at the last minute and several commanders relieved of their posts, the rebellious leader, former Army Deputy Chief of Staff Colonel Zulkifli Lubis, was still at large last week.

Thought from Russia. President Soekarno, who for eleven years has exercised an almost mystical sway over Indonesia's masses, was confident he knew the cure for what ailed his nation. "I don't want to become a dictator," said he. "I am a democrat, but it is not democratic liberalism that I want. What I want is guided democracy. All political parties must be buried."

Vague as it was, Soekarno's proposal sounded suspiciously like something he might have picked up during his recent visits to Russia and China, where he was bothered by the lack of freedom but impressed by the way that vast work projects were organized. Such notions did not suit Soekarno's old friend and Indonesia's longtime Vice President Mohammed Hatta, whose remedy is to replace Indonesia's multiparty parliamentary government with something more like the U.S. system. Four weeks ago, fed up with Soekarno's refusal to listen to his ideas, respected Mohammed Hatta resigned the vice-presidency.

Last week, in his first interview since his resignation, Hatta told TIME Correspondent Paul Hurmuses: "There is great unrest and uneasiness throughout Indonesia today. We are democratic in Indonesia today all right—ultra-democratic . . . We have got to have a strong government." (One suggestion for a stronger government came from the fugitive Colonel Lubis, who offered to surrender if Soekarno would make Hatta Premier and fire the army's chief of staff.)

Buffalo Revolt. Reeling under the combined disapproval of Soekarno, Hatta and much of the army, leaders of eight non-Communist parties last week closeted themselves in the home of Djakarta's mayor to come up with a "housecleaning program." To most politically savvy Indonesians, however, it appeared doubtful that the parties were in a position to make reforms sufficiently drastic to restore their shattered reputations. "A Cabinet crisis now," said one political boss, "would mean the end of democracy here."

This was a prospect which did not seem to faze President Soekarno who, reiterating his belief in "guided democracy," said: "It is for the purpose of purifying democracy that I'm seeking a solution." How much time the President had left in which to find a way out was open to question.

Less than 24 hours after he spoke came news that 4,000 men of the army's Banteng (Buffalo) Division had seized control of Central Sumatra in a bloodless revolt. Organizer of the coup was Lieut. Colonel Ahmad Husein, an ex-guerrilla leader who was called "the Tiger of Central Sumatra" for his exploits against the Dutch during the revolution. Husein turned over titular authority of the region to 37-year-old Colonel Simbolon, a Dutch-educated Protestant who only a year ago was Mohammed Hatta's candidate for chief of staff. Simbolon announced that he would rule Central Sumatra independently until the central government " met "the people's demand for economic improvement."

At this, hapless Premier Sastroamidjojo's Cabinet went into late night sessions, and President Soekarno broadcast a nationwide appeal to military and political leaders to stand by the government. "The medicine at this critical time of transition in Indonesia," said Soekarno hopefully, "is that everyone mind his own business."

RAMALAN I GDE GUSTHI JAYABAYA

2007-09-19T18:30:00.000-07:00

"Joyoboyo", a translation

Sekilan bumi dipajeki.
Every inch of land will be taxed.
Cada polegada da terra taxed.

Jaran doyan mangan sambel.
Horses will devour chili sauce.
Os cavalos querem o sauce do pimentão do devour.

Wong wadon nganggo pakaian lanang.
Women will dress in men's clothes.
As mulheres vestir-se-ão na roupa dos homens.

Iku tandane yen wong bakal nemoni wolak-waliking jaman.
These are the signs that the people and their civilization have been
turned
upside down.
Estes são os sinais que os povos e sua civilização estiveram girados de
cabeça para baixo.

Akeh janji ora ditetepi.
Many promises unkept.
Unkept de muitas promessas.

Akeh wong wani mlanggar sumpahe dhewe.
Many break their oath.
Muitos quebram seu juramento.

Manungsa pada seneng nyalah.
People will tend to blame on each other.
Os povos tenderão a responsabilizar em se.

Ora ngindahake hukum Allah.
They will ignore God's law.
Ignorarão a lei do deus.

Barang jahat diangkat-angkat.
Evil things will be lifted up.
As coisas evil serão levantadas acima.

Barang suci dibenci.
Holy things will be despised.
As coisas holy despised.

Akeh manungsa mung ngutamake duwit.
Many people will become fixated on money.
Muitos povos tornar-se-ão fixated no dinheiro.

Lali kamanungsan.
Ignoring humanity.
Ignorando o humanity.

Lali kabecikan.
Forgetting kindness.
Esquecendo-se da bondade.

Lali sanak lali kadang.
Abandoning their families.
Abandonando suas famílias.

Akeh Bapa lali anak.
Fathers will abandon their children.
Os pais abandonarão suas crianças.

Akeh anak wani nglawan ibu.
Children will be disrespectful to their mothers.
As crianças serão disrespectful a suas matrizes.

Nantang bapa.
And battle against their fathers.
E batalha de encontro a seus pais.

Sedulur pada cidra.
Siblings will collide violently.
Os siblings colidirão violentamente.

Kulawarga pada curiga.
Family members will become suspicious of each other.
Os membros da família tornar-se-ão suspicious de se.

Kanca dadi mungsuh.
Friends become enemies.
Os amigos transformam-se inimigos.

Akeh manungsa lali asale.
People will forget their roots.
Os povos esquecer-se-ão de suas raizes.

Ukuman Ratu ora adil.
The queen's judgements will be unjust.
Os julgamentos da rainha serão unjust.

Akeh pangkat sing jahat lan ganjil.
There will be many peculiar and evil leaders.
Haverá muitos líderes peculiares e evil.

Akeh kelakuan sing ganjil.
Many will behave strangely.
Muitos comportar-se-ão estranha.

Wong apik-apik pada kepencil.
Good people will be isolated.
Os povos bons serão isolados.

Akeh wong nyambut gawe apik-apik pada krasa isin.
Many people will be too embarrassed to do the right things.
Muitos povos embarrassed demasiado para fazer as coisas direitas.

Luwih utama ngapusi.
Choosing falsehood instead.
Falsehood escolhendo preferivelmente.

Wegah nyambut gawe.
Many will be lazy to work.
Muitos serão preguiçosos trabalhar.

Kepingin urip mewah.
Seduced by luxury.
Seduzido pelo luxo.

Ngumbar nafsu angkara murka, nggedhekake duraka.
They will take the easy path of crime and deceit.
Farão exame do trajeto fácil do crime e do deceit.

Wong bener thenger-thenger.
The honest will be confused.
O honesto será confused.

Wong salah bungah.
The dishonest will be joyful.
O dishonest será alegre.

Wong apik ditampik-tampik.
The good will be rejected.
O bom será rejeitado.

Wong jahat munggah pangkat.
The evil ones will rise to the top.
Evil levantar-se-ão ao alto.

Wong agung kesinggung.
Noble people will be wounded by unjust criticism.
Os povos nobres serão feridos pelo criticism unjust.

Wong ala kepuja.
Evil doers will be worshipped.
Os doers evil serão adorados.

Wong wadon ilang kawirangane.
Women will become shameless.
As mulheres tornar-se-ão shameless.

Wong lanang ilang kaprawirane.
Men will loose their courage.
Os homens afrouxarão sua coragem.

Akeh wong lanang ora duwe bojo.
Men will choose not to get married.
Os homens escolherão não começar casados.

Akeh wong wadon ora setya marang bojone.
Women will be unfaithful to their husbands.
As mulheres serão unfaithful a seus maridos.

Akeh ibu pada ngedol anake.
Mothers will sell their babies.
As matrizes venderão seus bebês.

Akeh wong wadon ngedol awake.
Women will engage in prostitution.
As mulheres acoplarão na prostituição.

Akeh wong ijol bebojo.
Couples will trade partners.

Os pares negociarão sócios.

Wong wadon nunggang jaran.
Women will ride horses.
As mulheres montarão cavalos.

Wong lanang linggih plangki.
Men will be carried in a stretcher.
Os homens serão carregados dentro um esticador.

Randa seuang loro.
A divorcee will be valued at 17 cents.
Um divorcee será avaliado em 17 centavos.

Prawan seaga lima.
A virgin will be valued at 10 cents.
Uma virgem será avaliada em 10 centavos.

Duda pincang laku sembilan uang.
A crippled men will be valued at 75 cents.
Os homens aleijados serão avaliados em 75 centavos.

Akeh wong ngedol ngelmu.
Many will earn their living by trading their knowledge.
Muitos ganharão sua vida negociando seu conhecimento.

Akeh wong ngaku-aku.
Many will claims other's merits as their own.
Muitos vontade reivindicam outros méritos como seus próprios.

Njabane putih njerone dadu.
It is only a cover for the dice.
É somente uma tampa para os dados.

Ngakune suci, nanging sucine palsu.
They will proclaim their righteousness despite their sinful ways.
Proclamarão seu righteousness apesar de suas maneiras sinful.

Akeh bujuk akeh lojo.
Many will use sly and dirty tricks.
Muitos usar-se-ão sly e truques sujos.

Akeh udan salah mangsa.
Rains will fall in the wrong season.
As chuvas cairão na estação errada.

Akeh prawan tuwa.
Many women will remain virgins into their old age.
Muitas mulheres remanescerão virgens em sua idade velha.

Akeh randa nglairake anak.
Many divorcees will give birth.
Muitos divorcees dão o nascimento.

Akeh jabang bayi lahir nggoleki bapakne.
Newborns will search for their fathers.
Os newborns procurararão por seus pais.

Agama akeh sing nantang.
Religions will be attacked.
As religiões serão atacadas.

Perikamanungsan saya ilang.
Humanitarianism will no longer have importance.
Humanitarianism quer tem não mais por muito tempo a importância.

Omah suci dibenci.
Holy temples will be hated.
Os temples holy serão odiados.

Omah ala saya dipuja.
They will be more fond of praising evil places.
Serão mais afeiçoados de elogiar lugares evil.

Wong wadon lacur ing ngendi-endi.
Prostitution will be everywhere.
A prostituição estará em toda parte.

Akeh laknat.
There will be many worthy of damnation.
Haverá muitos dignos do damnation.

Akeh pengkhianat.
There will be many betrayals.
Haverá muitos betrayals.

Anak mangan bapak.
Children will be against father.
As crianças estarão de encontro ao pai.

Sedulur mangan sedulur.
Siblings will be against siblings.
Os siblings estarão de encontro aos siblings.

Kanca dadi mungsuh.
Friends will become enemies.
Os amigos transformar-se-ão inimigos.

Guru disatru.
Students will show hostility toward teachers.
Os estudantes mostrarão a hostilidade para professores.

Tangga pada curiga.
Neighbours will become suspicious of each other.
Os vizinhos tornar-se-ão suspicious de se.

Kana-kene saya angkara murka.
And ruthlessness will be everywhere.

E o ruthlessness estará em toda parte.

Sing weruh kebubuhan.
The eyewitness has to take the responsibility.
A testemunha ocular tem que fazer exame da responsabilidade.

Sing ora weruh ketutuh.
The ones who have nothing to do with the case will be prosecuted.
Esses que não têm nada fazer com o caso prosecuted.

Besuk yen ana peperangan.
One day when there will armagedon.
Um dia em que lá armagedon da vontade.

Teka saka wetan, kulon, kidul lan lor.
In the east, in the west, in the south, and in the north.
No leste, no oeste, no sul, e no norte.

Akeh wong becik saya sengsara.
Good people will suffer more.
Os povos bons sofrerão mais.

Wong jahat saya seneng.
Bad people will be happier.
Os povos maus serão mais felizes.

Wektu iku akeh dandang diunekake kuntul.
When this happens, a rice cooker will be said to be an egret.
Quando isto acontece, um fogão do arroz estará dito ser um egret.

Wong salah dianggep bener.
The wrong person will be assumed to be honest.
A pessoa errada será suposta para ser honesta.

Pengkhianat nikmat.
Betrayers will live in the utmost of material comfort.
Os traidores viverão no máximo do conforto material.

Durjono saya sempurna.
The deceitful will decline even further.
O mais adicional uniforme do declínio deceitful da vontade.

Wong jahat munggah pangkat.
The evil persons will rise to the top.
As pessoas evil levantar-se-ão ao alto.

Wong lugu kebelenggu.
The modest will be trapped.
O modesto será prendido.

Wong mulyo dikunjoro.
The noble will be imprisoned.
O nobre imprisoned.

Sing curang garang.
The fraudulent will be ferocious.
O fraudulent será ferocious.

Sing jujur kojur.
The honest will unlucky.
A vontade honesta unlucky.

Pedagang akeh sing keplarang.
Many merchants will fly in a mess.
Muitos comerciantes voarão em um mess.

Wong main akeh sing ndadi.
Gamblers will become more addicted to gambling.
Os gamblers tornar-se-ão mais addicted a gambling.

Akeh barang haram.
Illegal things will be everywhere.
As coisas ilegais estarão em toda parte.

Akeh anak haram.
Many babies will be born outside of legal marriage.
Muitos bebês serão parte externa nascida da união legal.

Wong wadon nglamar wong lanang.
Women will propose marriage.
As mulheres proporã0 a união.

Wong lanang ngasorake drajate dhewe.
Men will lower their own status.
Os homens abaixarão seu próprio status.

Akeh barang-barang mlebu luang.
The merchandise will be left unsold.
A mercadoria será deixada unsold.

Akeh wong kaliren lan wuda.
Many people will suffer from starvation and inability to afford
clothing.
Muitos povos sofrerão do starvation e da inabilidade ter recursos para
a
roupa.

Wong tuku nglenik sing dodol.
Buyers will become more sophisticated.
Os compradores tornar-se-ão mais sofisticados.

Sing dodol akal okol.
Sellers will have to use their brains and muscle to do business.
Os sellers terão que usar seus cérebros e músculo fazer o negócio

Wong golek pangan kaya gabah diinteri.
In the way they earn a living, people will be as rice paddies being
swung
around and blown up.
Na maneira ganham uma vida, os povos serão porque os paddies do arroz
que
estão sendo balançados ao redor e fundidos acima.

Sing kebat kliwat.
Some will go wild out of control.
Alguns irã0 selvagens fora do controle.

Sing telah sambat.
Those who are not ambitious will complaint of being left behind.
Aqueles que não são queixa ambiciosa da vontade de ser saida atrás.

Sing gede kesasar.
The ones on the top will get lost.
Esses no alto começarão perdidos.

Sing cilik kepleset.
The ordinary people will slip.
Os povos ordinários deslizarão.

Sing anggak ketunggak.
The arrogant ones will be impaled.
Arrogantes impaled.

Sing wedi mati.
The fearful ones will not survive.
Temíveis não sobreviverão.

Sing nekat mbrekat.
The risk takers will be successful.
Os takers do risco serão bem sucedidos.

Sing jerih ketindhih.
The ones who are afraid of taking the risks will be crushed under foot.
Esses que estão receosos de fazer exame dos riscos serão esmagados sob
o
pé.

Sing ngawur makmur,
The careless ones will be wealthy.
Descuidados serão ricos.

Sing ngati-ati ngrintih.
The careful ones will whine about their suffering.
Cuidadosos lamentar-se-ão sobre seu sofrimento.

Sing ngedan keduman.
The crazy ones will get their portion.
Loucos começarão sua parcela.

Sing waras nggagas.
The ones who are mentally and physically healthy will think wisely.
Esses que são vontade mentalmente e fisicamente saudável pensam
sàbiamente.

Wong tani ditaleni.
The farmers will be controlled.
Os fazendeiros serão controlados.

Wong dora ura-ura.
Those who are corrupt will spend their fortune lavishly.
Aqueles que são vontade corrupt gastam sua fortuna pròdigamente.

Ratu ora netepi janji, musna kekuasaane.
The queen who does not keep her promises will lose her power.
A rainha que não mantem suas promessas perderá sua potência.

Bupati dadi rakyat.
The leaders will become ordinary persons.
Os líderes transformar-se-ão pessoas ordinárias.

Wong cilik dadi priyayi.
The ordinary people will become leaders.
Os povos ordinários transformar-se-ão líderes.

Sing mendele dadi gede,
The dishonest persons will rise to the top.
As pessoas dishonest levantar-se-ão ao alto.

Sing jujur kojur.
The honest ones will be unlucky.
Honestos serão unlucky.

Akeh omah ing nduwur jaran.
There will be many people own a house on horseback.
Haverá muitos povos para possuir sobre uma casa horseback.

Wong mangan wong.
People will attack other people.
Os povos atacarão os povos.

Anak lali bapak.
Children will ignore their fathers.
As crianças ignorarão seus pais.

Wong tuwa lali tuwane.
Parents will not want to take their responsibility as parents.
Os pais não quererão fazer exame de sua responsabilidade como pais.

Pedagang adol barang saya laris.
Merchants will sell out of their merchandise.

Os comerciantes venderão fora de sua mercadoria.

Bandane saya ludes.
Yet, they will lose money.
Ainda, perderão o dinheiro.

Akeh wong mati kaliren ing sisihe pangan.
Many people will die from starvation in prosperous times.
Muitos povos morrerão do starvation em épocas prósperas.

Akeh wong nyekel banda nanging uripe sengsara.
Many people will have lots of money yet, be unhappy in their lives.
Muitos povos terão lotes do dinheiro ainda, sejam infelizes em suas
vidas.

Sing edan bisa dandan.
The crazy one will be beautifully attired.
Louco será belamente attired.

Sing bengkong bisa nggalang gedong.
The insane will be able to build a lavish estate.
O insano poderá construir uma propriedade pródiga.

Wong waras lan adil uripe nggrantes lan kepencil.
The ones who are fair and sane will suffer in their lives and will be
isolated.
Esses que são vontade justa e sã sofrem em suas vidas e serão isolados.

Ana peperangan ing njero.
There will be internal wars.
Haverá umas guerras internas.

Timbul amarga para pangkat akeh sing pada salah paham.
As a result of misunderstandings between those at the top.
Em conseqüência dos enganos entre aqueles no alto.

Durjana saya ngambra-ambra.
The numbers of evil doers will increase sharply.
Os números de doers evil aumentarão agudamente.

Penjahat saya tambah.
There will be more criminals.
Haverá mais criminosos.

Wong apik saya sengsara.
The good people will live in misery.
Os povos bons viverão na miséria.

Akeh wong mati jalaran saka peperangan.
There will be many people die in a war.
Haverá dado de muitos povos em uma guerra.

Kebingungan lan kobongan.
Others will be disoriented, and their property burnt.
Outros serão disoriented, e sua propriedade queimou-se.

Wong bener saya tenger-tenger.
The honest will be confused.
O honesto será confused.

Wong salah saya bungah-bungah.
The dishonest will be joyful.
O dishonest será alegre.

Akeh banda musna ora karuan lungane.
Akeh pangkat lan drajat pada minggat ora karuan sababe.
There will be disappearance of great riches, titles, and jobs.
Haverá um disappearance de riches, de títulos, e de trabalhos grandes.

Akeh barang-barang haram, akeh bocah haram.
There will be many illegal goods.
Haverá muitos bens ilegais.

Bejane sing lali, bejane sing eling.
There will be many babies born without fathers.
Haverá muitos bebês carregados sem pais.

Nanging sauntung-untunge sing lali.
Those people who forget God's Will may be happy on earth.
Aqueles povos que se esquecem da vontade do deus podem ser felizes na
terra.

Isih untung sing waspada.
But those who are remember God's will are destined to be happier still.
Mas aqueles que são recordam que vontade do deus é destined ser um
destilador mais feliz.

Angkara murka saya ndadi.
Ruthlessness will become worse.
O ruthlessness tornar-se-á mais mau.

Kana-kene saya bingung.
Everywhere the situation will be chaotic.
Em toda parte a situação será chaotic.

Pedagang akeh alangane.
Doing business will be more difficult.
Fazer o negócio será mais difícil.

Akeh buruh nantang juragan.
Workers will challenge their employers.
Os trabalhadores desafiarão seus empregadores.

Juragan dadi umpan.
The employers will become bait for their employees.
Os empregadores transformar-se-ão bait para seus empregados.

Sing suwarane seru oleh pengaruh.
Those who speak out will be more influential.
Aqueles que falam para fora serão mais influential.

Wong pinter diingar-ingar.
The wise ones will be ridiculed.
Sábios serão ridiculed.

Wong ala diuja.
The evil ones will be worshipped.
Evil serão adoradas.

Wong ngerti mangan ati.
The knowledgeable ones will show no compassion.
Knowledgeable não mostrarão nenhum compassion.

Banda dadi memala.
The pursuit of material comfort will incite crime.
A perseguição do conforto material incite o crime.

Pangkat dadi pemikat.
Job titles will become enticing.
Os títulos do trabalho tornar-se-ão seduzindo.

Sing sawenang-wenang rumangsa menang.
Those who act arbitrarily will feel as if they are the winners.
Aqueles que agem arbitrariamente sentirão como se são os vencedores.

Sing ngalah rumangsa kabeh salah.
Those who act wisely will feel as if everything is wrong.
Aqueles que agem sàbiamente sentirão como se tudo é errado.

Ana Bupati saka wong sing asor imane.
There will be leaders who are weak in their faith.
Haverá os líderes que são fracos em sua fé.

Patihe kepala judi.
Their vice regent will be selected from among the ranks of the
gamblers.
Seu regent vice será selecionado entre dos Rank dos gamblers.

Wong sing atine suci dibenci.
Those who have a holy heart will be rejected.
Aqueles que têm um coração holy serão rejeitados.

Wong sing jahat lan pinter jilat saya derajat.
Those who are evil, and know how to flatter their boss, will be
promoted.
Aqueles que são evil, e sabem lisonjear sua saliência, serão
promovidos.

Pemerasan saya ndadra.
Human exploitation will be worse.
A exploração humana será mais má.

Maling lungguh wetenge mblenduk.
The corpulent thieves will be able to sit back and relax.
Os ladrões corpulent poderão sentar-se para trás e relaxar.

Pitik angkrem saduwurane pikulan.
The hen will hacth eggs in a carrying pole.
Os ovos do hacth da vontade da galinha em um pólo carregando.

Maling wani nantang sing duwe omah.
Thieves will not be afraid to challenge the target.
Os ladrões não estarão receosos desafiar o alvo.

Begal pada ndugal.
Robbers will dissent into greater evil.
Everybody will compete for personal victory.
Os salteadores querem o dissent em um evil mais grande.
Todos competirá para a vitória pessoal.

Rampok pada keplok-keplok.
Looters will be given applause.
Os looters serão dados o aplauso.

Wong momong mitenah sing diemong.
People will slander their caregivers.
Slander da vontade dos povos seus caregivers.

Wong jaga nyolong sing dijaga.
Guards will steel the very things they are to protect.
Os protetores querem o aço as coisas que very devem proteger.

Wong njamin njaluk dijamin.
Guarantors will ask for collateral.
Os guarantors pedirão collateral.

Akeh wong mendem donga.
Many will ask for blessings.
Muitos pedirão blessings.

Kana-kene rebutan unggul.
Everybody will compete for personal victory.
Todos competirá para a vitória pessoal.

Angkara murka ngombro-ombro.
Ruthlessness will be everywhere.
O ruthlessness estará em toda parte.

Agama ditantang.
Religions will be questioned.
As religiões serão questionadas.

Akeh wong angkara murka.
Many people will be greedy for power, wealth and position.
Muitos povos serão greedy para a potência, a riqueza e a posição.

Nggedeake duraka.
Rebelliousness will increase.
Rebelliousness aumentará.

Ukum agama dilanggar.
Religious law will be broken.
A lei religiosa será quebrada.

Perikamanungsan di-iles-iles.
Human rights will be violated.
As direitas humanas violated.

Kasusilan ditinggal.
Ethics will left behind.
A vontade do ethics saiu atrás.

Akeh wong edan, jahat lan kelangan akal budi.
Many will be insane, cruel and immoral.
Muitos serão insanos, cruéis e immoral.

Wong cilik akeh sing kepencil.
Ordinary people will be segregated.
Os povos ordinários serão segregados.

Amarga dadi korbane si jahat sing jajil.
They will become the victims of evil and cruel persons.
Assentarão bem nas vítimas de pessoas evil e cruéis.

Banjur ana Ratu duwe pengaruh lan duwe prajurit.
Then there will come a queen who is influential.
Então virá uma rainha que seja influential.

Lan duwe prajurit
She will have her own armies.
Terá seus próprios exército.

Negarane ambane sapra-walon.
Her country will measured one-eighth the circumference of the world.
Sua vontade do país mediu one-eighth a circunferência do mundo.

Tukang mangan suap saya ndadra.
The number of people who commit bribery will increase.
O número dos povos que cometem o bribery aumentará.

Wong jahat ditampa.
The evil ones will be accepted.
Evil serão aceitadas.

Wong suci dibenci.
The innocent ones will be rejected.
Inocentes serão rejeitadas.

Timah dianggep perak.
Tin will be thought to be silver.
A lata será pensada para ser prata.

Emas diarani tembaga.
Gold will be thought to be copper.
O ouro será pensado para ser cobre.

Dandang dikandakake kuntul.
A rice cooker will be thought to be an egret.
Um fogão do arroz será pensado para ser um egret.

Wong dosa sentosa.
The sinful ones will be safe and live in tranquility.
Sinful estarão seguros e vivos no tranquility.

Wong cilik disalahake.
The poor will be blamed.
Os pobres serão responsabilizados.

Wong nganggur kesungkur.
The unemployed will be rooted up.
Os desempregados serão enraizados acima.

Wong sregep krungkep.
The diligent ones will be forced down.
Diligent serão forçadas para baixo.

Wong nyengit kesengit.
The people will seek revenge against the fiercely violent ones.
Os povos procurarão a vingança de encontro às ferozmente violentas.

Buruh mangluh.
Workers will suffer from overwork.
Os trabalhadores sofrerão do overwork.

Wong sugih krasa wedi.
The rich will feel unsafe.
Os rich sentirão inseguros.

Wong wedi dadi priyayi.
People who belong to the upper class will feel insecure.
Os povos que pertencem à classe superior sentirão insecure.

Senenge wong jahat.
Happiness will belong to evil persons.
A felicidade pertencerá às pessoas evil.

Susahe wong cilik.
Trouble will belong to the poor.
O problema pertencerá aos pobres.

Akeh wong dakwa dinakwa.
Many will sue each other.
Muitos sue.

Tindake menungsa saya kuciwa.
Human behaviour will fall short of moral enlightenment.
O comportamento humano cairá brevemente do enlightenment moral.

Ratu karo Ratu pada rembugan negara endi sing dipilih lan disenengi.
Leaders will discuss and choose which countries are their favourites
and
which ones are not.
Os líderes discutirão e escolherão que países são seus favoritos e que
não
são.

Hore! hore!.
Hurrah! Hurrah!.
Hurrah! Hurrah!

Wong Jawa kari separo,
The Javanese will remain half.
O Javanese remanescerá meio.

Landa-Cina kari sejodo.
The Dutch and the Chinese each will remain a pair.
O holandês e o chinês cada um remanescerão um par.

Akeh wong ijir, akeh wong cethil.
Many become stingy.
Muitos tornam-se stingy.

Sing eman ora keduman.
The stingy ones will not get their portion.
Stingy não começarão sua parcela.

Sing keduman ora eman.
The ones who receive their portion will be generous.
Esses que recebem sua parcela serão generosos.

Akeh wong mbambung.
Street beggars will be everywhere.
Os pedintes da rua estarão em toda parte.

Akeh wong limbung.
Bewildered persons will be everywhere.
As pessoas bewildered estarão em toda parte.

Selot-selote mbesuk wolak-waliking jaman teka.
These are the signs that the people and their civilization have been
turned
upside down.
Estes são os sinais que os povos e sua civilização estiveram girados de
cabeça para baixo.

posted by My Script @ 1:26 PM

4 Comments:
Anonymous said...
sepertinya ada yg kelupaan, mohon ditambahkan (saya baru baca sekilas saja)

Besuk yen wis ana kreta tanpa jaran.
One day there will be a cart without a horse.

Tanah Jawa kalungan wesi.
The island of Java will be circled by an iron necklace.

Prahu mlaku ing dhuwur awang-awang.
There will be a boat flying in the sky.

Kali ilang kedhunge.
The river will loose its current.

Pasar ilang kumandhang.
There will be markets without crowds.

Iku tanda yen tekane jaman Jayabaya wis cedhak
These are the signs that the Jayabaya era is coming.

Bumi saya suwe saya mengkeret.
The earth will shrink.

SABDA PALON NAYA GENGGONG PROPHECIES

2007-09-19T18:03:00.000-07:00

RAMALAN SABDA PALON NAYA GENGGONG

Terjemahan bebas bahasa Indonesia

1.
Ingatlah kepada kisah lama yang ditulis di dalam buku babad tentang negara
Mojopahit. Waktu itu Sang Prabu Brawijaya mengadakan pertemuan dengan Sunan
Kalijaga didampingi oleh Punakawannya yang bernama Sabda Palon Naya
Genggong.

2.
Prabu Brawijaya berkata lemah lembut kepada punakawannya: "Sabda-Palon
sekarang saya sudah menjadi Islam. Bagaimanakah kamu? Lebih baik ikut Islam
sekali, sebuah agama suci dan baik."

3.
Sabda Palon menjawab kasar: "Hamba tak mau masuk Islam Sang Prabu, sebab
saya ini raja serta pembesar Dah Hyang se tanah Jawa. Saya ini yang membantu
anak cucu serta para raja di tanah jawa. Sudah digaris kita harus berpisah.

4.
Berpisah dengan Sang Prabu kembali ke asal mula saya. Namun Sang Prabu kami
mohon dicatat. Kelak setelah 500 tahun saya akan mengganti agama Buda lagi,
saya sebar seluruh tanah Jawa.

5.
Bila ada yang tidak mau memakai, akan saya hancurkan. Menjadi makanan jin
setan dan lain-lainnya. Belum legalah hati saya bila belu saya hancur
leburkan. Saya akan membuat tanda akan datangnya kata-kata saya ini. Bila
kelak Gunung Merapi meletus dan memuntahkan laharnya.

6.
Lahar tersebut mengalir ke barat daya. Baunya tidak sedap. Itulah pertanda
kalau saya datang. Sudah mulai menyebarkan agama Buda. Kelak Merapi akan
bergelegar. Itu sudah menjadi takdir Hyang Widi bahwa segalanya harus
bergantian. Tidak dapat bila diubah lagi.

7.
Kelak waktunya paling sengsara di tanah Jawa ini pada tahun: Lawon Sapta
Ngesthi Aji. Umpama seorang menyeberang sungai sudah datang di
tengah-tengah. Tiba-tiba sungainya banjir besar, dalamnya menghanyutkan
manusia sehingga banyak yang meninggal dunia.

8.
Bahaya yang mendatangi tersebar seluruh tanah Jawa. Itu sudah kehendak Tuhan
tidak mungkin disingkiri lagi. Sebab dunia ini ada ditanganNya. Hal tersebut
sebagai bukti bahwa sebenarnya dunia ini ada yang membuatnya.

9.
Bermacam-macam bahaya yang membuat tanah Jawa rusak. Orang yang bekerja
hasilnya tidak mencukupi. Para priyayi banyak yang susah hatinya. Saudagar
selalu menderita rugi. Orang bekerja hasilnya tidak seberapa. Orang tanipun
demikian juga. Penghasilannya banyak yang hilang di hutan.

10.
Bumi sudah berkurang hasilnya. Banyak hama yang menyerang. Kayupun banyak
yang hilang dicuri. Timbullah kerusakan hebat sebab orang berebutan.
Benar-benar rusak moral manusia. Bila hujan gerimis banyak maling tapi siang
hari banyak begal.

11.
Manusia bingung dengan sendirinya sebab rebutan mencari makan. Mereka tidak
mengingat aturan negara sebab tidak tahan menahan keroncongannya perut. Hal
tersebut berjalan disusul datangnya musibah pagebluk yang luar biasa.
Penyakit tersebar merata di tanah Jawa. Bagaikan pagi sakit sorenya telah
meninggal dunia.

12.
Bahaya penyakit luar biasa. Di sana-sini banyak orang mati. Hujan tidak
tepat waktunya. Angin besar menerjang sehingga pohon-pohon roboh semuanya.
Sungai meluap banjir sehingga bila dilihat persis lautan pasang.

13.
Seperti lautan meluap airnya naik ke daratan. Merusakkan kanan kiri.
Kayu-kayu banyak yang hanyut. Yang hidup di pinggir sungai terbawa sampai ke
laut. Batu-batu besarpun terhanyut dengan gemuruh suaranya.

14.
Gunung-gunung besar bergelegar menakutkan. Lahar meluap ke kanan serta ke
kiri sehingga menghancurkan desa dan hutan. Manusia banyak yang meninggal
sedangkan kerbau dan sapi habis sama sekali. Hancur lebur tidak ada yang
tertinggal sedikitpun.

15.
Gempa bumi tujuh kali sehari, sehingga membuat susahnya manusia. Tanahpun
menganga. Muncullah brekasakan yang menyeret manusia ke dalam tanah.
Manusia-manusia mengaduh di sana-sini, banyak yang sakit. Penyakitpun
rupa-rupa. Banyak yang tidak dapat sembuh. Kebanyakan mereka meninggal
dunia.

16.
Demikianlah kata-kata Sabda Palon yang segea menghilang sebentar tidak
tampak lagi diriya. Kembali ke alamnya. Prabu Brawijaya tertegun sejenak.
Sama sekali tidak dapat berbicara. Hatinya kecewa sekali dan merasa salah.
Namun bagaimana lagi, segala itu sudah menjadi kodrat yang tidak mungkin
diubahnya lagi.

ODEO MP3 PLAYER

2007-09-13T07:53:00.000-07:00

THE PROVERBS OF SOLOMON KING'S

2007-09-13T07:45:00.000-07:00

PROVERBS
1:1: The proverbs of Solomon the son of David, king of Israel;
1:2: To know wisdom and instruction; to perceive the words of understanding;
1:3: To receive the instruction of wisdom, justice, and judgment, and equity;
1:4: To give subtilty to the simple, to the young man knowledge and discretion.
1:5: A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:
1:6: To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.
1:7: The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
1:8: My son, hear the instruction of thy father, and forsake not the law of thy mother:
1:9: For they shall be an ornament of grace unto thy head, and chains about thy neck.
1:10: My son, if sinners entice thee, consent thou not.
1:11: If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:
1:12: Let us swallow them up alive as the grave; and whole, as those that go down into the pit:
1:13: We shall find all precious substance, we shall fill our houses with spoil:
1:14: Cast in thy lot among us; let us all have one purse:
1:15: My son, walk not thou in the way with them; refrain thy foot from their path:
1:16: For their feet run to evil, and make haste to shed blood.
1:17: Surely in vain the net is spread in the sight of any bird.
1:18: And they lay wait for their own blood; they lurk privily for their own lives.
1:19: So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.
1:20: Wisdom crieth without; she uttereth her voice in the streets:
1:21: She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,
1:22: How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
1:23: Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
1:24: Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
1:25: But ye have set at nought all my counsel, and would none of my reproof:
1:26: I also will laugh at your calamity; I will mock when your fear cometh;
1:27: When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.
1:28: Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:
1:29: For that they hated knowledge, and did not choose the fear of the LORD:
1:30: They would none of my counsel: they despised all my reproof.
1:31: Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
1:32: For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
1:33: But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
2:1: My son, if thou wilt receive my words, and hide my commandments with thee;
2:2: So that thou incline thine ear unto wisdom, and apply thine heart to understanding;
2:3: Yea, if thou criest after knowledge, and liftest up thy voice for understanding;
2:4: If thou seekest her as silver, and searchest for her as for hid treasures;
2:5: Then shalt thou understand the fear of the LORD, and find the knowledge of God.
2:6: For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.
2:7: He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.
2:8: He keepeth the paths of judgment, and preserveth the way of his saints.
2:9: Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.
2:10: When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
2:11: Discretion shall preserve thee, understanding shall keep thee:
2:12: To deliver thee from the way of the evil man, from the man that speaketh froward things;
2:13: Who leave the paths of uprightness, to walk in the ways of darkness;
2:14: Who rejoice to do evil, and delight in the frowardness of the wicked;
2:15: Whose ways are crooked, and they froward in their paths:
2:16: To deliver thee from the strange woman, even from the stranger which flattereth with her words;
2:17: Which forsaketh the guide of her youth, and forgetteth the covenant of her God.
2:18: For her house inclineth unto death, and her paths unto the dead.
2:19: None that go unto her return again, neither take they hold of the paths of life.
2:20: That thou mayest walk in the way of good men, and keep the paths of the righteous.
2:21: For the upright shall dwell in the land, and the perfect shall remain in it.
2:22: But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
3:1: My son, forget not my law; but let thine heart keep my commandments:
3:2: For length of days, and long life, and peace, shall they add to thee.
3:3: Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
3:4: So shalt thou find favour and good understanding in the sight of God and man.
3:5: Trust in the LORD with all thine heart; and lean not unto thine own understanding.
3:6: In all thy ways acknowledge him, and he shall direct thy paths.
3:7: Be not wise in thine own eyes: fear the LORD, and depart from evil.
3:8: It shall be health to thy navel, and marrow to thy bones.
3:9: Honour the LORD with thy substance, and with the firstfruits of all thine increase:
3:10: So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
3:11: My son, despise not the chastening of the LORD; neither be weary of his correction:
3:12: For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.
3:13: Happy is the man that findeth wisdom, and the man that getteth understanding.
3:14: For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.
3:15: She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.
3:16: Length of days is in her right hand; and in her left hand riches and honour.
3:17: Her ways are ways of pleasantness, and all her paths are peace.
3:18: She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
3:19: The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.
3:20: By his knowledge the depths are broken up, and the clouds drop down the dew.
3:21: My son, let not them depart from thine eyes: keep sound wisdom and discretion:
3:22: So shall they be life unto thy soul, and grace to thy neck.
3:23: Then shalt thou walk in thy way safely, and thy foot shall not stumble.
3:24: When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.
3:25: Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.
3:26: For the LORD shall be thy confidence, and shall keep thy foot from being taken.
3:27: Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.
3:28: Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee.
3:29: Devise not evil against thy neighbour, seeing he dwelleth securely by thee.
3:30: Strive not with a man without cause, if he have done thee no harm.
3:31: Envy thou not the oppressor, and choose none of his ways.
3:32: For the froward is abomination to the LORD: but his secret is with the righteous.
3:33: The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.
3:34: Surely he scorneth the scorners: but he giveth grace unto the lowly.
3:35: The wise shall inherit glory: but shame shall be the promotion of fools.
4:1: Hear, ye children, the instruction of a father, and attend to know understanding.
4:2: For I give you good doctrine, forsake ye not my law.
4:3: For I was my father's son, tender and only beloved in the sight of my mother.
4:4: He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
4:5: Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.
4:6: Forsake her not, and she shall preserve thee: love her, and she shall keep thee.
4:7: Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.
4:8: Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
4:9: She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
4:10: Hear, O my son, and receive my sayings; and the years of thy life shall be many.
4:11: I have taught thee in the way of wisdom; I have led thee in right paths.
4:12: When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.
4:13: Take fast hold of instruction; let her not go: keep her; for she is thy life.
4:14: Enter not into the path of the wicked, and go not in the way of evil men.
4:15: Avoid it, pass not by it, turn from it, and pass away.
4:16: For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
4:17: For they eat the bread of wickedness, and drink the wine of violence.
4:18: But the path of the just is as the shining light, that shineth more and more unto the perfect day.
4:19: The way of the wicked is as darkness: they know not at what they stumble.
4:20: My son, attend to my words; incline thine ear unto my sayings.
4:21: Let them not depart from thine eyes; keep them in the midst of thine heart.
4:22: For they are life unto those that find them, and health to all their flesh.
4:23: Keep thy heart with all diligence; for out of it are the issues of life.
4:24: Put away from thee a froward mouth, and perverse lips put far from thee.
4:25: Let thine eyes look right on, and let thine eyelids look straight before thee.
4:26: Ponder the path of thy feet, and let all thy ways be established.
4:27: Turn not to the right hand nor to the left: remove thy foot from evil.
5:1: My son, attend unto my wisdom, and bow thine ear to my understanding:
5:2: That thou mayest regard discretion, and that thy lips may keep knowledge.
5:3: For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil:
5:4: But her end is bitter as wormwood, sharp as a twoedged sword.
5:5: Her feet go down to death; her steps take hold on hell.
5:6: Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them.
5:7: Hear me now therefore, O ye children, and depart not from the words of my mouth.
5:8: Remove thy way far from her, and come not nigh the door of her house:
5:9: Lest thou give thine honour unto others, and thy years unto the cruel:
5:10: Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger;
5:11: And thou mourn at the last, when thy flesh and thy body are consumed,
5:12: And say, How have I hated instruction, and my heart despised reproof;
5:13: And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
5:14: I was almost in all evil in the midst of the congregation and assembly.
5:15: Drink waters out of thine own cistern, and running waters out of thine own well.
5:16: Let thy fountains be dispersed abroad, and rivers of waters in the streets.
5:17: Let them be only thine own, and not strangers' with thee.
5:18: Let thy fountain be blessed: and rejoice with the wife of thy youth.
5:19: Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
5:20: And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?
5:21: For the ways of man are before the eyes of the LORD, and he pondereth all his goings.
5:22: His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.
5:23: He shall die without instruction; and in the greatness of his folly he shall go astray.
6:1: My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,
6:2: Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
6:3: Do this now, my son, deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
6:4: Give not sleep to thine eyes, nor slumber to thine eyelids.
6:5: Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
6:6: Go to the ant, thou sluggard; consider her ways, and be wise:
6:7: Which having no guide, overseer, or ruler,
6:8: Provideth her meat in the summer, and gathereth her food in the harvest.
6:9: How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
6:10: Yet a little sleep, a little slumber, a little folding of the hands to sleep:
6:11: So shall thy poverty come as one that travelleth, and thy want as an armed man.
6:12: A naughty person, a wicked man, walketh with a froward mouth.
6:13: He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;
6:14: Frowardness is in his heart, he deviseth mischief continually; he soweth discord.
6:15: Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.
6:16: These six things doth the LORD hate: yea, seven are an abomination unto him:
6:17: A proud look, a lying tongue, and hands that shed innocent blood,
6:18: An heart that deviseth wicked imaginations, feet that be swift in running to mischief,
6:19: A false witness that speaketh lies, and he that soweth discord among brethren.
6:20: My son, keep thy father's commandment, and forsake not the law of thy mother:
6:21: Bind them continually upon thine heart, and tie them about thy neck.
6:22: When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.
6:23: For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:
6:24: To keep thee from the evil woman, from the flattery of the tongue of a strange woman.
6:25: Lust not after her beauty in thine heart; neither let her take thee with her eyelids.
6:26: For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.
6:27: Can a man take fire in his bosom, and his clothes not be burned?
6:28: Can one go upon hot coals, and his feet not be burned?
6:29: So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent.
6:30: Men do not despise a thief, if he steal to satisfy his soul when he is hungry;
6:31: But if he be found, he shall restore sevenfold; he shall give all the substance of his house.
6:32: But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul.
6:33: A wound and dishonour shall he get; and his reproach shall not be wiped away.
6:34: For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.
6:35: He will not regard any ransom; neither will he rest content, though thou givest many gifts.
7:1: My son, keep my words, and lay up my commandments with thee.
7:2: Keep my commandments, and live; and my law as the apple of thine eye.
7:3: Bind them upon thy fingers, write them upon the table of thine heart.
7:4: Say unto wisdom, Thou art my sister; and call understanding thy kinswoman:
7:5: That they may keep thee from the strange woman, from the stranger which flattereth with her words.
7:6: For at the window of my house I looked through my casement,
7:7: And beheld among the simple ones, I discerned among the youths, a young man void of understanding,
7:8: Passing through the street near her corner; and he went the way to her house,
7:9: In the twilight, in the evening, in the black and dark night:
7:10: And, behold, there met him a woman with the attire of an harlot, and subtil of heart.
7:11: (She is loud and stubborn; her feet abide not in her house:
7:12: Now is she without, now in the streets, and lieth in wait at every corner.)
7:13: So she caught him, and kissed him, and with an impudent face said unto him,
7:14: I have peace offerings with me; this day have I payed my vows.
7:15: Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.
7:16: I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt.
7:17: I have perfumed my bed with myrrh, aloes, and cinnamon.
7:18: Come, let us take our fill of love until the morning: let us solace ourselves with loves.
7:19: For the goodman is not at home, he is gone a long journey:
7:20: He hath taken a bag of money with him, and will come home at the day appointed.
7:21: With her much fair speech she caused him to yield, with the flattering of her lips she forced him.
7:22: He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;
7:23: Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.
7:24: Hearken unto me now therefore, O ye children, and attend to the words of my mouth.
7:25: Let not thine heart decline to her ways, go not astray in her paths.
7:26: For she hath cast down many wounded: yea, many strong men have been slain by her.
7:27: Her house is the way to hell, going down to the chambers of death.
8:1: Doth not wisdom cry? and understanding put forth her voice?
8:2: She standeth in the top of high places, by the way in the places of the paths.
8:3: She crieth at the gates, at the entry of the city, at the coming in at the doors.
8:4: Unto you, O men, I call; and my voice is to the sons of man.
8:5: O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
8:6: Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
8:7: For my mouth shall speak truth; and wickedness is an abomination to my lips.
8:8: All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
8:9: They are all plain to him that understandeth, and right to them that find knowledge.
8:10: Receive my instruction, and not silver; and knowledge rather than choice gold.
8:11: For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
8:12: I wisdom dwell with prudence, and find out knowledge of witty inventions.
8:13: The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
8:14: Counsel is mine, and sound wisdom: I am understanding; I have strength.
8:15: By me kings reign, and princes decree justice.
8:16: By me princes rule, and nobles, even all the judges of the earth.
8:17: I love them that love me; and those that seek me early shall find me.
8:18: Riches and honour are with me; yea, durable riches and righteousness.
8:19: My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.
8:20: I lead in the way of righteousness, in the midst of the paths of judgment:
8:21: That I may cause those that love me to inherit substance; and I will fill their treasures.
8:22: The LORD possessed me in the beginning of his way, before his works of old.
8:23: I was set up from everlasting, from the beginning, or ever the earth was.
8:24: When there were no depths, I was brought forth; when there were no fountains abounding with water.
8:25: Before the mountains were settled, before the hills was I brought forth:
8:26: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
8:27: When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
8:28: When he established the clouds above: when he strengthened the fountains of the deep:
8:29: When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
8:30: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
8:31: Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
8:32: Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.
8:33: Hear instruction, and be wise, and refuse it not.
8:34: Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
8:35: For whoso findeth me findeth life, and shall obtain favour of the LORD.
8:36: But he that sinneth against me wrongeth his own soul: all they that hate me love death.
9:1: Wisdom hath builded her house, she hath hewn out her seven pillars:
9:2: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.
9:3: She hath sent forth her maidens: she crieth upon the highest places of the city,
9:4: Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
9:5: Come, eat of my bread, and drink of the wine which I have mingled.
9:6: Forsake the foolish, and live; and go in the way of understanding.
9:7: He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
9:8: Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.
9:9: Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.
9:10: The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.
9:11: For by me thy days shall be multiplied, and the years of thy life shall be increased.
9:12: If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.
9:13: A foolish woman is clamourous: she is simple, and knoweth nothing.
9:14: For she sitteth at the door of her house, on a seat in the high places of the city,
9:15: To call passengers who go right on their ways:
9:16: Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him,
9:17: Stolen waters are sweet, and bread eaten in secret is pleasant.
9:18: But he knoweth not that the dead are there; and that her guests are in the depths of hell.
10:1: The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.
10:2: Treasures of wickedness profit nothing: but righteousness delivereth from death.
10:3: The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.
10:4: He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.
10:5: He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.
10:6: Blessings are upon the head of the just: but violence covereth the mouth of the wicked.
10:7: The memory of the just is blessed: but the name of the wicked shall rot.
10:8: The wise in heart will receive commandments: but a prating fool shall fall.
10:9: He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.
10:10: He that winketh with the eye causeth sorrow: but a prating fool shall fall.
10:11: The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
10:12: Hatred stirreth up strifes: but love covereth all sins.
10:13: In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
10:14: Wise men lay up knowledge: but the mouth of the foolish is near destruction.
10:15: The rich man's wealth is his strong city: the destruction of the poor is their poverty.
10:16: The labour of the righteous tendeth to life: the fruit of the wicked to sin.
10:17: He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.
10:18: He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
10:19: In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
10:20: The tongue of the just is as choice silver: the heart of the wicked is little worth.
10:21: The lips of the righteous feed many: but fools die for want of wisdom.
10:22: The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.
10:23: It is as sport to a fool to do mischief: but a man of understanding hath wisdom.
10:24: The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
10:25: As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.
10:26: As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
10:27: The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.
10:28: The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.
10:29: The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity.
10:30: The righteous shall never be removed: but the wicked shall not inhabit the earth.
10:31: The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.
10:32: The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.
11:1: A false balance is abomination to the LORD: but a just weight is his delight.
11:2: When pride cometh, then cometh shame: but with the lowly is wisdom.
11:3: The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.
11:4: Riches profit not in the day of wrath: but righteousness delivereth from death.
11:5: The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.
11:6: The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.
11:7: When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.
11:8: The righteous is delivered out of trouble, and the wicked cometh in his stead.
11:9: An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
11:10: When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting.
11:11: By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
11:12: He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
11:13: A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
11:14: Where no counsel is, the people fall: but in the multitude of counsellers there is safety.
11:15: He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.
11:16: A gracious woman retaineth honour: and strong men retain riches.
11:17: The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
11:18: The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.
11:19: As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death.
11:20: They that are of a froward heart are abomination to the LORD: but such as are upright in their way are his delight.
11:21: Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.
11:22: As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.
11:23: The desire of the righteous is only good: but the expectation of the wicked is wrath.
11:24: There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.
11:25: The liberal soul shall be made fat: and he that watereth shall be watered also himself.
11:26: He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
11:27: He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.
11:28: He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.
11:29: He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.
11:30: The fruit of the righteous is a tree of life; and he that winneth souls is wise.
11:31: Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
12:1: Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.
12:2: A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
12:3: A man shall not be established by wickedness: but the root of the righteous shall not be moved.
12:4: A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
12:5: The thoughts of the righteous are right: but the counsels of the wicked are deceit.
12:6: The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
12:7: The wicked are overthrown, and are not: but the house of the righteous shall stand.
12:8: A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised.
12:9: He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
12:10: A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel.
12:11: He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.
12:12: The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit.
12:13: The wicked is snared by the transgression of his lips: but the just shall come out of trouble.
12:14: A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man's hands shall be rendered unto him.
12:15: The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.
12:16: A fool's wrath is presently known: but a prudent man covereth shame.
12:17: He that speaketh truth sheweth forth righteousness: but a false witness deceit.
12:18: There is that speaketh like the piercings of a sword: but the tongue of the wise is health.
12:19: The lip of truth shall be established for ever: but a lying tongue is but for a moment.
12:20: Deceit is in the heart of them that imagine evil: but to the counsellers of peace is joy.
12:21: There shall no evil happen to the just: but the wicked shall be filled with mischief.
12:22: Lying lips are abomination to the LORD: but they that deal truly are his delight.
12:23: A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
12:24: The hand of the diligent shall bear rule: but the slothful shall be under tribute.
12:25: Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.
12:26: The righteous is more excellent than his neighbour: but the way of the wicked seduceth them.
12:27: The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
12:28: In the way of righteousness is life; and in the pathway thereof there is no death.
13:1: A wise son heareth his father's instruction: but a scorner heareth not rebuke.
13:2: A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence.
13:3: He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
13:4: The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
13:5: A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
13:6: Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner.
13:7: There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.
13:8: The ransom of a man's life are his riches: but the poor heareth not rebuke.
13:9: The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.
13:10: Only by pride cometh contention: but with the well advised is wisdom.
13:11: Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.
13:12: Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
13:13: Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.
13:14: The law of the wise is a fountain of life, to depart from the snares of death.
13:15: Good understanding giveth favour: but the way of transgressors is hard.
13:16: Every prudent man dealeth with knowledge: but a fool layeth open his folly.
13:17: A wicked messenger falleth into mischief: but a faithful ambassador is health.
13:18: Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.
13:19: The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.
13:20: He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
13:21: Evil pursueth sinners: but to the righteous good shall be repayed.
13:22: A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just.
13:23: Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
13:24: He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.
13:25: The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.
14:1: Every wise woman buildeth her house: but the foolish plucketh it down with her hands.
14:2: He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him.
14:3: In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
14:4: Where no oxen are, the crib is clean: but much increase is by the strength of the ox.
14:5: A faithful witness will not lie: but a false witness will utter lies.
14:6: A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.
14:7: Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.
14:8: The wisdom of the prudent is to understand his way: but the folly of fools is deceit.
14:9: Fools make a mock at sin: but among the righteous there is favour.
14:10: The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.
14:11: The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish.
14:12: There is a way which seemeth right unto a man, but the end thereof are the ways of death.
14:13: Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.
14:14: The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.
14:15: The simple believeth every word: but the prudent man looketh well to his going.
14:16: A wise man feareth, and departeth from evil: but the fool rageth, and is confident.
14:17: He that is soon angry dealeth foolishly: and a man of wicked devices is hated.
14:18: The simple inherit folly: but the prudent are crowned with knowledge.
14:19: The evil bow before the good; and the wicked at the gates of the righteous.
14:20: The poor is hated even of his own neighbour: but the rich hath many friends.
14:21: He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.
14:22: Do they not err that devise evil? but mercy and truth shall be to them that devise good.
14:23: In all labour there is profit: but the talk of the lips tendeth only to penury.
14:24: The crown of the wise is their riches: but the foolishness of fools is folly.
14:25: A true witness delivereth souls: but a deceitful witness speaketh lies.
14:26: In the fear of the LORD is strong confidence: and his children shall have a place of refuge.
14:27: The fear of the LORD is a fountain of life, to depart from the snares of death.
14:28: In the multitude of people is the king's honour: but in the want of people is the destruction of the prince.
14:29: He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
14:30: A sound heart is the life of the flesh: but envy the rottenness of the bones.
14:31: He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.
14:32: The wicked is driven away in his wickedness: but the righteous hath hope in his death.
14:33: Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known.
14:34: Righteousness exalteth a nation: but sin is a reproach to any people.
14:35: The king's favour is toward a wise servant: but his wrath is against him that causeth shame.
15:1: A soft answer turneth away wrath: but grievous words stir up anger.
15:2: The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
15:3: The eyes of the LORD are in every place, beholding the evil and the good.
15:4: A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
15:5: A fool despiseth his father's instruction: but he that regardeth reproof is prudent.
15:6: In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
15:7: The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
15:8: The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
15:9: The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.
15:10: Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
15:11: Hell and destruction are before the LORD: how much more then the hearts of the children of men?
15:12: A scorner loveth not one that reproveth him: neither will he go unto the wise.
15:13: A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
15:14: The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
15:15: All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.
15:16: Better is little with the fear of the LORD than great treasure and trouble therewith.
15:17: Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
15:18: A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
15:19: The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.
15:20: A wise son maketh a glad father: but a foolish man despiseth his mother.
15:21: Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.
15:22: Without counsel purposes are disappointed: but in the multitude of counsellers they are established.
15:23: A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
15:24: The way of life is above to the wise, that he may depart from hell beneath.
15:25: The LORD will destroy the house of the proud: but he will establish the border of the widow.
15:26: The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.
15:27: He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
15:28: The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
15:29: The LORD is far from the wicked: but he heareth the prayer of the righteous.
15:30: The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.
15:31: The ear that heareth the reproof of life abideth among the wise.
15:32: He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
15:33: The fear of the LORD is the instruction of wisdom; and before honour is humility.
16:1: The preparations of the heart in man, and the answer of the tongue, is from the LORD.
16:2: All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.
16:3: Commit thy works unto the LORD, and thy thoughts shall be established.
16:4: The LORD hath made all things for himself: yea, even the wicked for the day of evil.
16:5: Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished.
16:6: By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.
16:7: When a man's ways please the LORD, he maketh even his enemies to be at peace with him.
16:8: Better is a little with righteousness than great revenues without right.
16:9: A man's heart deviseth his way: but the LORD directeth his steps.
16:10: A divine sentence is in the lips of the king: his mouth transgresseth not in judgment.
16:11: A just weight and balance are the LORD's: all the weights of the bag are his work.
16:12: It is an abomination to kings to commit wickedness: for the throne is established by righteousness.
16:13: Righteous lips are the delight of kings; and they love him that speaketh right.
16:14: The wrath of a king is as messengers of death: but a wise man will pacify it.
16:15: In the light of the king's countenance is life; and his favour is as a cloud of the latter rain.
16:16: How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!
16:17: The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.
16:18: Pride goeth before destruction, and an haughty spirit before a fall.
16:19: Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.
16:20: He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy is he.
16:21: The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
16:22: Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.
16:23: The heart of the wise teacheth his mouth, and addeth learning to his lips.
16:24: Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.
16:25: There is a way that seemeth right unto a man, but the end thereof are the ways of death.
16:26: He that laboureth laboureth for himself; for his mouth craveth it of him.
16:27: An ungodly man diggeth up evil: and in his lips there is as a burning fire.
16:28: A froward man soweth strife: and a whisperer separateth chief friends.
16:29: A violent man enticeth his neighbour, and leadeth him into the way that is not good.
16:30: He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.
16:31: The hoary head is a crown of glory, if it be found in the way of righteousness.
16:32: He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
16:33: The lot is cast into the lap; but the whole disposing thereof is of the LORD.
17:1: Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.
17:2: A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.
17:3: The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.
17:4: A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
17:5: Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished.
17:6: Children's children are the crown of old men; and the glory of children are their fathers.
17:7: Excellent speech becometh not a fool: much less do lying lips a prince.
17:8: A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
17:9: He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.
17:10: A reproof entereth more into a wise man than an hundred stripes into a fool.
17:11: An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him.
17:12: Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
17:13: Whoso rewardeth evil for good, evil shall not depart from his house.
17:14: The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.
17:15: He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
17:16: Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?
17:17: A friend loveth at all times, and a brother is born for adversity.
17:18: A man void of understanding striketh hands, and becometh surety in the presence of his friend.
17:19: He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction.
17:20: He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.
17:21: He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
17:22: A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
17:23: A wicked man taketh a gift out of the bosom to pervert the ways of judgment.
17:24: Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.
17:25: A foolish son is a grief to his father, and bitterness to her that bare him.
17:26: Also to punish the just is not good, nor to strike princes for equity.
17:27: He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.
17:28: Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.
18:1: Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
18:2: A fool hath no delight in understanding, but that his heart may discover itself.
18:3: When the wicked cometh, then cometh also contempt, and with ignominy reproach.
18:4: The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook.
18:5: It is not good to accept the person of the wicked, to overthrow the righteous in judgment.
18:6: A fool's lips enter into contention, and his mouth calleth for strokes.
18:7: A fool's mouth is his destruction, and his lips are the snare of his soul.
18:8: The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
18:9: He also that is slothful in his work is brother to him that is a great waster.
18:10: The name of the LORD is a strong tower: the righteous runneth into it, and is safe.
18:11: The rich man's wealth is his strong city, and as an high wall in his own conceit.
18:12: Before destruction the heart of man is haughty, and before honour is humility.
18:13: He that answereth a matter before he heareth it, it is folly and shame unto him.
18:14: The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?
18:15: The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
18:16: A man's gift maketh room for him, and bringeth him before great men.
18:17: He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.
18:18: The lot causeth contentions to cease, and parteth between the mighty.
18:19: A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
18:20: A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.
18:21: Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
18:22: Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.
18:23: The poor useth intreaties; but the rich answereth roughly.
18:24: A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.
19:1: Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool.
19:2: Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.
19:3: The foolishness of man perverteth his way: and his heart fretteth against the LORD.
19:4: Wealth maketh many friends; but the poor is separated from his neighbour.
19:5: A false witness shall not be unpunished, and he that speaketh lies shall not escape.
19:6: Many will intreat the favour of the prince: and every man is a friend to him that giveth gifts.
19:7: All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him.
19:8: He that getteth wisdom loveth his own soul: he that keepeth understanding shall find good.
19:9: A false witness shall not be unpunished, and he that speaketh lies shall perish.
19:10: Delight is not seemly for a fool; much less for a servant to have rule over princes.
19:11: The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.
19:12: The king's wrath is as the roaring of a lion; but his favour is as dew upon the grass.
19:13: A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping.
19:14: House and riches are the inheritance of fathers and a prudent wife is from the LORD.
19:15: Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger.
19:16: He that keepeth the commandment keepeth his own soul; but he that despiseth his ways shall die.
19:17: He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.
19:18: Chasten thy son while there is hope, and let not thy soul spare for his crying.
19:19: A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again.
19:20: Hear counsel, and receive instruction, that thou mayest be wise in thy latter end.
19:21: There are many devices in a man's heart; nevertheless the counsel of the LORD, that shall stand.
19:22: The desire of a man is his kindness: and a poor man is better than a liar.
19:23: The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.
19:24: A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again.
19:25: Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge.
19:26: He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
19:27: Cease, my son, to hear the instruction that causeth to err from the words of knowledge.
19:28: An ungodly witness scorneth judgment: and the mouth of the wicked devoureth iniquity.
19:29: Judgments are prepared for scorners, and stripes for the back of fools.
20:1: Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.
20:2: The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
20:3: It is an honour for a man to cease from strife: but every fool will be meddling.
20:4: The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
20:5: Counsel in the heart of man is like deep water; but a man of understanding will draw it out.
20:6: Most men will proclaim every one his own goodness: but a faithful man who can find?
20:7: The just man walketh in his integrity: his children are blessed after him.
20:8: A king that sitteth in the throne of judgment scattereth away all evil with his eyes.
20:9: Who can say, I have made my heart clean, I am pure from my sin?
20:10: Divers weights, and divers measures, both of them are alike abomination to the LORD.
20:11: Even a child is known by his doings, whether his work be pure, and whether it be right.
20:12: The hearing ear, and the seeing eye, the LORD hath made even both of them.
20:13: Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread.
20:14: It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
20:15: There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.
20:16: Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
20:17: Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
20:18: Every purpose is established by counsel: and with good advice make war.
20:19: He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.
20:20: Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
20:21: An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed.
20:22: Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.
20:23: Divers weights are an abomination unto the LORD; and a false balance is not good.
20:24: Man's goings are of the LORD; how can a man then understand his own way?
20:25: It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.
20:26: A wise king scattereth the wicked, and bringeth the wheel over them.
20:27: The spirit of man is the candle of the LORD, searching all the inward parts of the belly.
20:28: Mercy and truth preserve the king: and his throne is upholden by mercy.
20:29: The glory of young men is their strength: and the beauty of old men is the gray head.
20:30: The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
21:1: The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.
21:2: Every way of a man is right in his own eyes: but the LORD pondereth the hearts.
21:3: To do justice and judgment is more acceptable to the LORD than sacrifice.
21:4: An high look, and a proud heart, and the plowing of the wicked, is sin.
21:5: The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.
21:6: The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death.
21:7: The robbery of the wicked shall destroy them; because they refuse to do judgment.
21:8: The way of man is froward and strange: but as for the pure, his work is right.
21:9: It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.
21:10: The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes.
21:11: When the scorner is punished, the simple is made wise: and when the wise is instructed, he receiveth knowledge.
21:12: The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness.
21:13: Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.
21:14: A gift in secret pacifieth anger: and a reward in the bosom strong wrath.
21:15: It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.
21:16: The man that wandereth out of the way of understanding shall remain in the congregation of the dead.
21:17: He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich.
21:18: The wicked shall be a ransom for the righteous, and the transgressor for the upright.
21:19: It is better to dwell in the wilderness, than with a contentious and an angry woman.
21:20: There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.
21:21: He that followeth after righteousness and mercy findeth life, righteousness, and honour.
21:22: A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.
21:23: Whoso keepeth his mouth and his tongue keepeth his soul from troubles.
21:24: Proud and haughty scorner is his name, who dealeth in proud wrath.
21:25: The desire of the slothful killeth him; for his hands refuse to labour.
21:26: He coveteth greedily all the day long: but the righteous giveth and spareth not.
21:27: The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?
21:28: A false witness shall perish: but the man that heareth speaketh constantly.
21:29: A wicked man hardeneth his face: but as for the upright, he directeth his way.
21:30: There is no wisdom nor understanding nor counsel against the LORD.
21:31: The horse is prepared against the day of battle: but safety is of the LORD.
22:1: A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.
22:2: The rich and poor meet together: the LORD is the maker of them all.
22:3: A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
22:4: By humility and the fear of the LORD are riches, and honour, and life.
22:5: Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.
22:6: Train up a child in the way he should go: and when he is old, he will not depart from it.
22:7: The rich ruleth over the poor, and the borrower is servant to the lender.
22:8: He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.
22:9: He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.
22:10: Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
22:11: He that loveth pureness of heart, for the grace of his lips the king shall be his friend.
22:12: The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor.
22:13: The slothful man saith, There is a lion without, I shall be slain in the streets.
22:14: The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
22:15: Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.
22:16: He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
22:17: Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
22:18: For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips.
22:19: That thy trust may be in the LORD, I have made known to thee this day, even to thee.
22:20: Have not I written to thee excellent things in counsels and knowledge,
22:21: That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?
22:22: Rob not the poor, because he is poor: neither oppress the afflicted in the gate:
22:23: For the LORD will plead their cause, and spoil the soul of those that spoiled them.
22:24: Make no friendship with an angry man; and with a furious man thou shalt not go:
22:25: Lest thou learn his ways, and get a snare to thy soul.
22:26: Be not thou one of them that strike hands, or of them that are sureties for debts.
22:27: If thou hast nothing to pay, why should he take away thy bed from under thee?
22:28: Remove not the ancient landmark, which thy fathers have set.
22:29: Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.
23:1: When thou sittest to eat with a ruler, consider diligently what is before thee:
23:2: And put a knife to thy throat, if thou be a man given to appetite.
23:3: Be not desirous of his dainties: for they are deceitful meat.
23:4: Labour not to be rich: cease from thine own wisdom.
23:5: Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.
23:6: Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
23:7: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
23:8: The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
23:9: Speak not in the ears of a fool: for he will despise the wisdom of thy words.
23:10: Remove not the old landmark; and enter not into the fields of the fatherless:
23:11: For their redeemer is mighty; he shall plead their cause with thee.
23:12: Apply thine heart unto instruction, and thine ears to the words of knowledge.
23:13: Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
23:14: Thou shalt beat him with the rod, and shalt deliver his soul from hell.
23:15: My son, if thine heart be wise, my heart shall rejoice, even mine.
23:16: Yea, my reins shall rejoice, when thy lips speak right things.
23:17: Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.
23:18: For surely there is an end; and thine expectation shall not be cut off.
23:19: Hear thou, my son, and be wise, and guide thine heart in the way.
23:20: Be not among winebibbers; among riotous eaters of flesh:
23:21: For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.
23:22: Hearken unto thy father that begat thee, and despise not thy mother when she is old.
23:23: Buy the truth, and sell it not; also wisdom, and instruction, and understanding.
23:24: The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.
23:25: Thy father and thy mother shall be glad, and she that bare thee shall rejoice.
23:26: My son, give me thine heart, and let thine eyes observe my ways.
23:27: For a whore is a deep ditch; and a strange woman is a narrow pit.
23:28: She also lieth in wait as for a prey, and increaseth the transgressors among men.
23:29: Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?
23:30: They that tarry long at the wine; they that go to seek mixed wine.
23:31: Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright.
23:32: At the last it biteth like a serpent, and stingeth like an adder.
23:33: Thine eyes shall behold strange women, and thine heart shall utter perverse things.
23:34: Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.
23:35: They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.
24:1: Be not thou envious against evil men, neither desire to be with them.
24:2: For their heart studieth destruction, and their lips talk of mischief.
24:3: Through wisdom is an house builded; and by understanding it is established:
24:4: And by knowledge shall the chambers be filled with all precious and pleasant riches.
24:5: A wise man is strong; yea, a man of knowledge increaseth strength.
24:6: For by wise counsel thou shalt make thy war: and in multitude of counsellers there is safety.
24:7: Wisdom is too high for a fool: he openeth not his mouth in the gate.
24:8: He that deviseth to do evil shall be called a mischievous person.
24:9: The thought of foolishness is sin: and the scorner is an abomination to men.
24:10: If thou faint in the day of adversity, thy strength is small.
24:11: If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain;
24:12: If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?
24:13: My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste:
24:14: So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.
24:15: Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place:
24:16: For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.
24:17: Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
24:18: Lest the LORD see it, and it displease him, and he turn away his wrath from him.
24:19: Fret not thyself because of evil men, neither be thou envious at the wicked;
24:20: For there shall be no reward to the evil man; the candle of the wicked shall be put out.
24:21: My son, fear thou the LORD and the king: and meddle not with them that are given to change:
24:22: For their calamity shall rise suddenly; and who knoweth the ruin of them both?
24:23: These things also belong to the wise. It is not good to have respect of persons in judgment.
24:24: He that saith unto the wicked, Thou are righteous; him shall the people curse, nations shall abhor him:
24:25: But to them that rebuke him shall be delight, and a good blessing shall come upon them.
24:26: Every man shall kiss his lips that giveth a right answer.
24:27: Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house.
24:28: Be not a witness against thy neighbour without cause; and deceive not with thy lips.
24:29: Say not, I will do so to him as he hath done to me: I will render to the man according to his work.
24:30: I went by the field of the slothful, and by the vineyard of the man void of understanding;
24:31: And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.
24:32: Then I saw, and considered it well: I looked upon it, and received instruction.
24:33: Yet a little sleep, a little slumber, a little folding of the hands to sleep:
24:34: So shall thy poverty come as one that travelleth; and thy want as an armed man.
25:1: These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
25:2: It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.
25:3: The heaven for height, and the earth for depth, and the heart of kings is unsearchable.
25:4: Take away the dross from the silver, and there shall come forth a vessel for the finer.
25:5: Take away the wicked from before the king, and his throne shall be established in righteousness.
25:6: Put not forth thyself in the presence of the king, and stand not in the place of great men:
25:7: For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.
25:8: Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.
25:9: Debate thy cause with thy neighbour himself; and discover not a secret to another:
25:10: Lest he that heareth it put thee to shame, and thine infamy turn not away.
25:11: A word fitly spoken is like apples of gold in pictures of silver.
25:12: As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.
25:13: As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters.
25:14: Whoso boasteth himself of a false gift is like clouds and wind without rain.
25:15: By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.
25:16: Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.
25:17: Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee.
25:18: A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow.
25:19: Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.
25:20: As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to an heavy heart.
25:21: If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
25:22: For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.
25:23: The north wind driveth away rain: so doth an angry countenance a backbiting tongue.
25:24: It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.
25:25: As cold waters to a thirsty soul, so is good news from a far country.
25:26: A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring.
25:27: It is not good to eat much honey: so for men to search their own glory is not glory.
25:28: He that hath no rule over his own spirit is like a city that is broken down, and without walls.
26:1: As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
26:2: As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
26:3: A whip for the horse, a bridle for the ass, and a rod for the fool's back.
26:4: Answer not a fool according to his folly, lest thou also be like unto him.
26:5: Answer a fool according to his folly, lest he be wise in his own conceit.
26:6: He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage.
26:7: The legs of the lame are not equal: so is a parable in the mouth of fools.
26:8: As he that bindeth a stone in a sling, so is he that giveth honour to a fool.
26:9: As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
26:10: The great God that formed all things both rewardeth the fool, and rewardeth transgressors.
26:11: As a dog returneth to his vomit, so a fool returneth to his folly.
26:12: Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
26:13: The slothful man saith, There is a lion in the way; a lion is in the streets.
26:14: As the door turneth upon his hinges, so doth the slothful upon his bed.
26:15: The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.
26:16: The sluggard is wiser in his own conceit than seven men that can render a reason.
26:17: He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.
26:18: As a mad man who casteth firebrands, arrows, and death,
26:19: So is the man that deceiveth his neighbour, and saith, Am not I in sport?
26:20: Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth.
26:21: As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.
26:22: The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
26:23: Burning lips and a wicked heart are like a potsherd covered with silver dross.
26:24: He that hateth dissembleth with his lips, and layeth up deceit within him;
26:25: When he speaketh fair, believe him not: for there are seven abominations in his heart.
26:26: Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.
26:27: Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.
26:28: A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.
27:1: Boast not thyself of to morrow; for thou knowest not what a day may bring forth.
27:2: Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
27:3: A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both.
27:4: Wrath is cruel, and anger is outrageous; but who is able to stand before envy?
27:5: Open rebuke is better than secret love.
27:6: Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.
27:7: The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.
27:8: As a bird that wandereth from her nest, so is a man that wandereth from his place.
27:9: Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.
27:10: Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
27:11: My son, be wise, and make my heart glad, that I may answer him that reproacheth me.
27:12: A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.
27:13: Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.
27:14: He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
27:15: A continual dropping in a very rainy day and a contentious woman are alike.
27:16: Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.
27:17: Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.
27:18: Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured.
27:19: As in water face answereth to face, so the heart of man to man.
27:20: Hell and destruction are never full; so the eyes of man are never satisfied.
27:21: As the fining pot for silver, and the furnace for gold; so is a man to his praise.
27:22: Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
27:23: Be thou diligent to know the state of thy flocks, and look well to thy herds.
27:24: For riches are not for ever: and doth the crown endure to every generation?
27:25: The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered.
27:26: The lambs are for thy clothing, and the goats are the price of the field.
27:27: And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens.
28:1: The wicked flee when no man pursueth: but the righteous are bold as a lion.
28:2: For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.
28:3: A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
28:4: They that forsake the law praise the wicked: but such as keep the law contend with them.
28:5: Evil men understand not judgment: but they that seek the LORD understand all things.
28:6: Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
28:7: Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
28:8: He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
28:9: He that turneth away his ear from hearing the law, even his prayer shall be abomination.
28:10: Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.
28:11: The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
28:12: When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.
28:13: He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
28:14: Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
28:15: As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
28:16: The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
28:17: A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.
28:18: Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.
28:19: He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.
28:20: A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.
28:21: To have respect of persons is not good: for for a piece of bread that man will transgress.
28:22: He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.
28:23: He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
28:24: Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
28:25: He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
28:26: He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
28:27: He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
28:28: When the wicked rise, men hide themselves: but when they perish, the righteous increase.
29:1: He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.
29:2: When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.
29:3: Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
29:4: The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.
29:5: A man that flattereth his neighbour spreadeth a net for his feet.
29:6: In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
29:7: The righteous considereth the cause of the poor: but the wicked regardeth not to know it.
29:8: Scornful men bring a city into a snare: but wise men turn away wrath.
29:9: If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.
29:10: The bloodthirsty hate the upright: but the just seek his soul.
29:11: A fool uttereth all his mind: but a wise man keepeth it in till afterwards.
29:12: If a ruler hearken to lies, all his servants are wicked.
29:13: The poor and the deceitful man meet together: the LORD lighteneth both their eyes.
29:14: The king that faithfully judgeth the poor, his throne shall be established for ever.
29:15: The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.
29:16: When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.
29:17: Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.
29:18: Where there is no vision, the people perish: but he that keepeth the law, happy is he.
29:19: A servant will not be corrected by words: for though he understand he will not answer.
29:20: Seest thou a man that is hasty in his words? there is more hope of a fool than of him.
29:21: He that delicately bringeth up his servant from a child shall have him become his son at the length.
29:22: An angry man stirreth up strife, and a furious man aboundeth in transgression.
29:23: A man's pride shall bring him low: but honour shall uphold the humble in spirit.
29:24: Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.
29:25: The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.
29:26: Many seek the ruler's favour; but every man's judgment cometh from the LORD.
29:27: An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.
30:1: The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,
30:2: Surely I am more brutish than any man, and have not the understanding of a man.
30:3: I neither learned wisdom, nor have the knowledge of the holy.
30:4: Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?
30:5: Every word of God is pure: he is a shield unto them that put their trust in him.
30:6: Add thou not unto his words, lest he reprove thee, and thou be found a liar.
30:7: Two things have I required of thee; deny me them not before I die:
30:8: Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
30:9: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.
30:10: Accuse not a servant unto his master, lest he curse thee, and thou be found guilty.
30:11: There is a generation that curseth their father, and doth not bless their mother.
30:12: There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.
30:13: There is a generation, O how lofty are their eyes! and their eyelids are lifted up.
30:14: There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men.
30:15: The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough:
30:16: The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough.
30:17: The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.
30:18: There be three things which are too wonderful for me, yea, four which I know not:
30:19: The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid.
30:20: Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.
30:21: For three things the earth is disquieted, and for four which it cannot bear:
30:22: For a servant when he reigneth; and a fool when he is filled with meat;
30:23: For an odious woman when she is married; and an handmaid that is heir to her mistress.
30:24: There be four things which are little upon the earth, but they are exceeding wise:
30:25: The ants are a people not strong, yet they prepare their meat in the summer;
30:26: The conies are but a feeble folk, yet make they their houses in the rocks;
30:27: The locusts have no king, yet go they forth all of them by bands;
30:28: The spider taketh hold with her hands, and is in kings' palaces.
30:29: There be three things which go well, yea, four are comely in going:
30:30: A lion which is strongest among beasts, and turneth not away for any;
30:31: A greyhound; an he goat also; and a king, against whom there is no rising up.
30:32: If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.
30:33: Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife.
31:1: The words of king Lemuel, the prophecy that his mother taught him.
31:2: What, my son? and what, the son of my womb? and what, the son of my vows?
31:3: Give not thy strength unto women, nor thy ways to that which destroyeth kings.
31:4: It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
31:5: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
31:6: Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
31:7: Let him drink, and forget his poverty, and remember his misery no more.
31:8: Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
31:9: Open thy mouth, judge righteously, and plead the cause of the poor and needy.
31:10: Who can find a virtuous woman? for her price is far above rubies.
31:11: The heart of her husband doth safely trust in her, so that he shall have no need of spoil.
31:12: She will do him good and not evil all the days of her life.
31:13: She seeketh wool, and flax, and worketh willingly with her hands.
31:14: She is like the merchants' ships; she bringeth her food from afar.
31:15: She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
31:16: She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.
31:17: She girdeth her loins with strength, and strengtheneth her arms.
31:18: She perceiveth that her merchandise is good: her candle goeth not out by night.
31:19: She layeth her hands to the spindle, and her hands hold the distaff.
31:20: She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.
31:21: She is not afraid of the snow for her household: for all her household are clothed with scarlet.
31:22: She maketh herself coverings of tapestry; her clothing is silk and purple.
31:23: Her husband is known in the gates, when he sitteth among the elders of the land.
31:24: She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.
31:25: Strength and honour are her clothing; and she shall rejoice in time to come.
31:26: She openeth her mouth with wisdom; and in her tongue is the law of kindness.
31:27: She looketh well to the ways of her household, and eateth not the bread of idleness.
31:28: Her children arise up, and call her blessed; her husband also, and he praiseth her.
31:29: Many daughters have done virtuously, but thou excellest them all.
31:30: Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.
31:31: Give her of the fruit of her hands; and let her own works praise her in the gates.

BOOK OF HAGGAIY

2007-09-13T07:44:00.001-07:00

HAGGAI

1:1: In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
1:2: Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD's house should be built.
1:3: Then came the word of the LORD by Haggai the prophet, saying,
1:4: Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?
1:5: Now therefore thus saith the LORD of hosts; Consider your ways.
1:6: Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.
1:7: Thus saith the LORD of hosts; Consider your ways.
1:8: Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD.
1:9: Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that is waste, and ye run every man unto his own house.
1:10: Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.
1:11: And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.
1:12: Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
1:13: Then spake Haggai the LORD's messenger in the LORD's message unto the people, saying, I am with you, saith the LORD.
1:14: And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,
1:15: In the four and twentieth day of the sixth month, in the second year of Darius the king.
2:1: In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying,
2:2: Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,
2:3: Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?
2:4: Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts:
2:5: According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.
2:6: For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;
2:7: And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.
2:8: The silver is mine, and the gold is mine, saith the LORD of hosts.
2:9: The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.
2:10: In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying,
2:11: Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,
2:12: If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
2:13: Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
2:14: Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.
2:15: And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:
2:16: Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty.
2:17: I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD.
2:18: Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD's temple was laid, consider it.
2:19: Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.
2:20: And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying,
2:21: Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
2:22: And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.
2:23: In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.

ECCLESSIA

2007-09-13T07:29:00.000-07:00

ECCLESIASTES
1:1: The words of the Preacher, the son of David, king in Jerusalem.
1:2: Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
1:3: What profit hath a man of all his labour which he taketh under the sun?
1:4: One generation passeth away, and another generation cometh: but the earth abideth for ever.
1:5: The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
1:6: The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.
1:7: All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.
1:8: All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.
1:9: The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.
1:10: Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.
1:11: There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.
1:12: I the Preacher was king over Israel in Jerusalem.
1:13: And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.
1:14: I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.
1:15: That which is crooked cannot be made straight: and that which is wanting cannot be numbered.
1:16: I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.
1:17: And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
1:18: For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
2:1: I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.
2:2: I said of laughter, It is mad: and of mirth, What doeth it?
2:3: I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.
2:4: I made me great works; I builded me houses; I planted me vineyards:
2:5: I made me gardens and orchards, and I planted trees in them of all kind of fruits:
2:6: I made me pools of water, to water therewith the wood that bringeth forth trees:
2:7: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:
2:8: I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.
2:9: So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
2:10: And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.
2:11: Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.
2:12: And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.
2:13: Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
2:14: The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
2:15: Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.
2:16: For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.
2:17: Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.
2:18: Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
2:19: And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.
2:20: Therefore I went about to cause my heart to despair of all the labour which I took under the sun.
2:21: For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.
2:22: For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?
2:23: For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
2:24: There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.
2:25: For who can eat, or who else can hasten hereunto, more than I?
2:26: For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.
3:1: To every thing there is a season, and a time to every purpose under the heaven:
3:2: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
3:3: A time to kill, and a time to heal; a time to break down, and a time to build up;
3:4: A time to weep, and a time to laugh; a time to mourn, and a time to dance;
3:5: A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
3:6: A time to get, and a time to lose; a time to keep, and a time to cast away;
3:7: A time to rend, and a time to sew; a time to keep silence, and a time to speak;
3:8: A time to love, and a time to hate; a time of war, and a time of peace.
3:9: What profit hath he that worketh in that wherein he laboureth?
3:10: I have seen the travail, which God hath given to the sons of men to be exercised in it.
3:11: He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
3:12: I know that there is no good in them, but for a man to rejoice, and to do good in his life.
3:13: And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.
3:14: I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.
3:15: That which hath been is now; and that which is to be hath already been; and God requireth that which is past.
3:16: And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.
3:17: I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.
3:18: I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.
3:19: For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.
3:20: All go unto one place; all are of the dust, and all turn to dust again.
3:21: Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
3:22: Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
4:1: So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
4:2: Wherefore I praised the dead which are already dead more than the living which are yet alive.
4:3: Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.
4:4: Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.
4:5: The fool foldeth his hands together, and eateth his own flesh.
4:6: Better is an handful with quietness, than both the hands full with travail and vexation of spirit.
4:7: Then I returned, and I saw vanity under the sun.
4:8: There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
4:9: Two are better than one; because they have a good reward for their labour.
4:10: For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.
4:11: Again, if two lie together, then they have heat: but how can one be warm alone?
4:12: And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
4:13: Better is a poor and a wise child than an old and foolish king, who will no more be admonished.
4:14: For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.
4:15: I considered all the living which walk under the sun, with the second child that shall stand up in his stead.
4:16: There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.
5:1: Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
5:2: Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
5:3: For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.
5:4: When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.
5:5: Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
5:6: Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?
5:7: For in the multitude of dreams and many words there are also divers vanities: but fear thou God.
5:8: If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
5:9: Moreover the profit of the earth is for all: the king himself is served by the field.
5:10: He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.
5:11: When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?
5:12: The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
5:13: There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.
5:14: But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.
5:15: As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.
5:16: And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
5:17: All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
5:18: Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.
5:19: Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.
5:20: For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
6:1: There is an evil which I have seen under the sun, and it is common among men:
6:2: A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.
6:3: If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he.
6:4: For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.
6:5: Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other.
6:6: Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?
6:7: All the labour of man is for his mouth, and yet the appetite is not filled.
6:8: For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?
6:9: Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit.
6:10: That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.
6:11: Seeing there be many things that increase vanity, what is man the better?
6:12: For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?
7:1: A good name is better than precious ointment; and the day of death than the day of one's birth.
7:2: It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.
7:3: Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.
7:4: The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
7:5: It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
7:6: For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
7:7: Surely oppression maketh a wise man mad; and a gift destroyeth the heart.
7:8: Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.
7:9: Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
7:10: Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.
7:11: Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
7:12: For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
7:13: Consider the work of God: for who can make that straight, which he hath made crooked?
7:14: In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.
7:15: All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
7:16: Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
7:17: Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
7:18: It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.
7:19: Wisdom strengtheneth the wise more than ten mighty men which are in the city.
7:20: For there is not a just man upon earth, that doeth good, and sinneth not.
7:21: Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
7:22: For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
7:23: All this have I proved by wisdom: I said, I will be wise; but it was far from me.
7:24: That which is far off, and exceeding deep, who can find it out?
7:25: I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:
7:26: And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
7:27: Behold, this have I found, saith the preacher, counting one by one, to find out the account:
7:28: Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.
7:29: Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
8:1: Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.
8:2: I counsel thee to keep the king's commandment, and that in regard of the oath of God.
8:3: Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.
8:4: Where the word of a king is, there is power: and who may say unto him, What doest thou?
8:5: Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment.
8:6: Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
8:7: For he knoweth not that which shall be: for who can tell him when it shall be?
8:8: There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.
8:9: All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.
8:10: And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.
8:11: Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
8:12: Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:
8:13: But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.
8:14: There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.
8:15: Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.
8:16: When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:)
8:17: Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.
9:1: For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them.
9:2: All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.
9:3: This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
9:4: For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.
9:5: For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.
9:6: Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.
9:7: Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
9:8: Let thy garments be always white; and let thy head lack no ointment.
9:9: Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.
9:10: Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
9:11: I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.
9:12: For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.
9:13: This wisdom have I seen also under the sun, and it seemed great unto me:
9:14: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:
9:15: Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.
9:16: Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard.
9:17: The words of wise men are heard in quiet more than the cry of him that ruleth among fools.
9:18: Wisdom is better than weapons of war: but one sinner destroyeth much good.
10:1: Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.
10:2: A wise man's heart is at his right hand; but a fool's heart at his left.
10:3: Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.
10:4: If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.
10:5: There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:
10:6: Folly is set in great dignity, and the rich sit in low place.
10:7: I have seen servants upon horses, and princes walking as servants upon the earth.
10:8: He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.
10:9: Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby.
10:10: If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.
10:11: Surely the serpent will bite without enchantment; and a babbler is no better.
10:12: The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself.
10:13: The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
10:14: A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?
10:15: The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.
10:16: Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
10:17: Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
10:18: By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.
10:19: A feast is made for laughter, and wine maketh merry: but money answereth all things.
10:20: Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
11:1: Cast thy bread upon the waters: for thou shalt find it after many days.
11:2: Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
11:3: If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.
11:4: He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
11:5: As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
11:6: In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.
11:7: Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:
11:8: But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.
11:9: Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.
11:10: Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.
12:1: Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
12:2: While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:
12:3: In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
12:4: And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;
12:5: Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:
12:6: Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
12:7: Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
12:8: Vanity of vanities, saith the preacher; all is vanity.
12:9: And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.
12:10: The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.
12:11: The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
12:12: And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
12:13: Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
12:14: For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

TUTORIALS SHOLAT SUNNAH HAAJAT

2007-09-13T06:55:00.000-07:00

TUTORIAL SHOLAT SUNNAH HAAJAT (LI QOODHIYAL HAAJAT) :

 WUDHU Dengan Sempurna;
o DO’A WUDHU_LII ROF’IIEL HADATSIIEL AL_ASHGOORII (HADATS_2 KECIL);
o DO’A ISTIGHFAR LII AKBARIL HASAANAT;
o DO’A KABIIERUL GHONAM WA THUULIL ‘UMURONA;
o DO’A BANYAK BERKAH & KAROMAHNYA ‘AULIYAA ALLAAHIE SWT ;
o DO’A BERIKUT AKAN KEHADIRAN ORANG¬_2 BANYAK (HADIIRAT JAMII’AT);
o DO’A BERTAMBAH UMUR DLM THO’AT;
o DO’A KASIH SAYANG UMMAT MANUSIA SEDUNIA (JAMI’AT ALKHAIR);
o DO’A KEPADA IBU_BAPAK ;
o DO’A KASIH ORANG TUA ;
o DO’A IBU DAN ANAK NYA ;
o DO’A BERTAMBAH REZEQIENYA;
o DO’A LUAS PANDANGHAN BHUMI BENUA (ANGKASA RAYA);
o DO’A DZAAADATT_’IELMU NYA (LADUNNII) ;
o DO’A MA’RIIFATUL RASUUL ;
o DO’A HAADIRAT ALLAH SWT (Menghadap TUAN/PAMADJHIKAN) ;
o DO’A NAJAAA’A NAFSIIE (KASIHAN DIRI) ;
o (YAA ROBBIE KULLIE SYAAIIE’I FASYFAAA’A LII NAFSII BIQUDROOTII HAADJAATIII (!) ) ;
o (YAA ALLAAAHH YAAA RAHMAAAN YAAA RAHIIEM, BIFADHLIKA ALLOOOOHUMMA YAA ROBBAALL ’AALAAAMIEN,
YAA ARHAAAMARRROOHIIIMIEENA YAA ALLAAH YAA KARIIEM BIFADHLIKA AL_ASMAUKAL ’AADHIIIEM;
INNIEE DHZOOOLAMTU NAFSIIIE FAGHFIIERLIII FAINNAAHUU YAA ALLAAH LAAA YAGHFIRUU ADZ_DZUNUUUBA ILLAA ANTA ! ) ;

 LAFADHZ NIYYAAT (NIAT) SHOLAT SUNNAT HAAJAT (KEINGINAN/WISHES) :
o (USHOLLIII SUNNATAN LI QODHIYALL HAAJAATII ROK’ATAINI (2 RAAKA’AT) LILLAAAHIE SUBHAAANA HUWAA TA’ALAAA) ;
o (ALLOOHUMMAAA SHOLLIIE WA SALLIIEM ’ALAAA SAYYIIEDIEL MURSALIIEN AL MUSTHOFAA WAL MURTADHOO WA SYAFI’AA KULLA SYAI’I FIL ARDHI
WAFISS SAMAAWAATI WA ’ALAA KULLA SYAI’II INNAKA ROHMATAN LI KULLIIE ’AALAAMIIIEN (AS SAB’AAAH /7), WA KARIIIEM WA RODHIYAWLLOOOHU ’ANHU ANNAHUUWLOOOHUMMA WA MALAAA’IKATU YUSHOLLU ’ALAANNABIIEY,YAAA AYYUHALL LADZIIENA AAAMANU SHOLLUU ’ALAIHIIE WASALLLIIIEMU TASLIIIEMA );
o (ALLOOOHUMMAAA ROBBIIE INNIIE ’AAUUDZUBIKA MINAL HAMAADZATIISSY_SYAAYAAATHINIIEE WA ’AAUDZUUBIKA YAA ROBBIIE ’ANN YAKHDHURUUUNIIE) ;
o (ALLOOOHUMMAA INNIIE ’AUUDZUUBIKA MINAASY_SYAIIITHOOONIR ROOJIIEM ) ;
o (A ’UUUDZUBILLAAAHIII ASSAMIIIE’UL ’ALIIIEEM MINASY_SYAITHOOONIR ROOJIIEM) ;
o (BISMILLAAAHIIE TAWASSALNA BILLAAH, BISMILLAAAHIE TAWAKKALTU ’ALAALLLOOOHH);
o (ROBBIIE NAJJINIIIE MINAL QOUMIDHZ_DHZOOOLIMIIIIENN) ;
o (ROBBIIE LATADARNII FARDAN WA ANTA KHOIIYRUULL WARIITSIIEN) ;
o (ROBBIIE FARHAMM KULLA MUSLIIEHH) ;R
o (ASTAGHFIIRULLOOOHAL ’AADHIIIEM, WA ATUUBU ILAIYH) (100X); OR/ATAU :
o (ASTAGHFIIRULLOOOHA ROBBIIE MIN KULLI DZANBIN, WA ATUUBU ILAIYH) (100X);
o (BISMILLAAAHII WA TAWAKKALTU ’ALAAWLLOOOHH, ALLAAAHU AKBARR ! (TAKBIR YG PERTAMA/TAKBIERATUL IHRAAM) ;

 BACAAN SURAT-SURATNYA BOLEH DIPILIH SBB;
 Q.S SUURAT AL FAATIHAH (UMMUUL KITAAB); SETELAH ITU BARU : (Q.S NO. 1);
 Q.S SUURAH AL IKHLAASH (QULHUU HUWAAWLLOOHU AHADD...DST) ; (142)
 Q.S SUURAH AL FALAQ ; (143)
 Q.S SUURAH AN NAAS ; (144)
 Q.S SURAH 3 AAYAT TERAKHIER DR SUURAH AL_BAQAARAH (2 : 253-255) ;
 Q.S AAYAT KURSIIY (AWLLOOOHUU LAA ILAAAHA ILLA HUWA AL HAYYUL QOYYUUM, ....dst) ;

 BANYAKNYA ROKA’AT, BOLEH 2 (DUA), 4(EMPAT), 6(ENAM) & 8 (DELAPAN) ROKA’AT ...DST.. HINGGA DIRIWAYATKAN MAKSIMUM :
12 (DUA B ELAS) ROKA’AT SHOLAT;
o SETELAH SELESAI SHOLAT, KEMUDIAN MEMBACA SHOLAAWAT NABBIIY SEBANYAK (100x) (SEPERTIE DIBAWAH INI), KEMUDIAN DILANJUTKAN DENGAN DO’ANYA SHOLAT LIII QOODHIYAL HAADJAATII ;
o (AWLOOOHUMMAA SHOLLIIE ‘ALAAA SAYYIIIEDIENAA MUHAMMAADIN, SHOLAAATAR RIDHOOO WAARRDHOO ‘ANN
ASH HAABIIHIR RIDHOO RIDHOOO; LAAA ILAAAHA ILLA ANTA AWLLOOHUU AL_HAKIIIEMU ALKARIIIEM, SUBHAAANA
ROBBIIEL ‘ARSYIIEL ‘AADHZIIIEM, ALHAMDULILLAAAHIE ROBBIIEL ‘AAALAAMIIENA AS ALUKAA MUUUDJIIIEEBAAATI_
ROHMATIKK WA ‘AAZAAAMIIE MAGHFIROOTIK, WALGHOONIIIEMATA MIN KULLIIE BIRRIIN, WAS SALAAAMATA MIN_
KULLIIE ITSMIIIN LAAA TADA’LIIIY DZANBANN ILLAA GHOFARTAHUU WALAAA HAMMAAANN ILLAA FARROOJJTAHU
WALAAA HAAADJAATAN ILLAAA HIYAA LAKA RIDHOONN) (&) ( ILLAA QODHOOIYYTAHAAAA YAAA ARHAAMARR_
ROOOHIMIIIEN) ; (ROOWAAHUU AT_TIRMIDZIIYYBIISANAAD HASAN SHOHIIEH));

 LALU SAMBHIEL BERSUJUD AKHIIER TASYAHHUUDD (SUDJUUD SYUUKUR MAKMUM) : MEMBACA BANYAK 2 :
 (LAAA ILAAAHA ILLAA ANTA SUBHAAANAKA INNIIIEE KUNTU MINADHZ-DHZOOOLIIMIIIENN) (SEBANYAKNYA..DST) ;
 (BIFADHLIKAA YAA ALLAAHH YAAA ROBBIIE YAAA ROBBAAALL ’AAALAAMIIIEN, AAAAMIIIEN AAAMIIIEN AAAMIIIEN YAAA MUDJIIIEBAAA’ AAAMIIINIIIIEN) (3X);
 SELESAI SUDAH ALIAS TAMMAAT RIWAYATNYA SHOLATT SUNNAATT LIIIQOODHOOO’I HAADJAAT INNIIE.... AAAAMIIIEN,
 ROBBBAAANA LAAA ’IEELMAAA ILLAAA MAAA ’ALLAAMTANAAA INNAKA ANTAS SAMIIIE’ULL ’ALIIEMMM, SUBHAA_
ANAKA ROBBIIIE ’AMMAAA YASHIFUUUN WASAAALAAAMUN ’ALAL MURSALIIIEN WALHAMDULIILLAAAHIIIE ROBBBIIIEEL ’AALAMIIEN ) ;

 END;

PRAYS TO THE LORD

2007-09-13T06:51:00.000-07:00

HYMNE I :
PRAYS TO AGHNIE
1. I Laud Aghni, the chosen Priest, God, minister of sacrifice,
The hotar, lavishest of wealth.
2. Worthy is Agni to be praised by living as by ancient seers.
He shall bring hitherward the Gods.
3. Through Agni man obtaineth wealth, yea, plenty waxing day by day,
Most rich in heroes, glorious.
4. Agni, the perfect sacrifice which thou encompassest about
Verily goeth to the Gods.
5. May Agni, sapient-minded Priest, truthful, most gloriously great,
The God, come hither with the Gods.
6. Whatever blessing, Agni, thou wilt grant unto thy worshipper,
That, Aṅgiras, is indeed thy truth.
7. To thee, dispeller of the night, O Agni, day by day with prayer
Bringing thee reverence, we come
8. Ruler of sacrifices, guard of Law eternal, radiant One,
Increasing in thine own abode.
9. Be to us easy of approach, even as a father to his son:
Agni, be with us for our weal.
================================================================

Ahunuvaiti Gatha
Yasna 29
Unto Thee, O Lord, the Soul of Creation cried:
"For whom didst Thou create me, and who so fashioned me?
Feuds and fury, violence and the insolence of might have oppressed me;
None have I to protect me save Thee;
Command for me then the blessings of a settled, peaceful life."
Thereupon, the Creator asked Asha:
"Whom wilt Thou have as saviour for the world,
to be its protector and upholder of order?
Who with his sagacity and zeal may bring prosperity;
Whom wilt Thou have as its lord, who will repel violence,
and dispel the forces of Evil?"
Thus to the Lord doth Asha, the Truth, reply:
"No guide is known who can shelter the world from woe,
None who knows what moves and works Thy lofty plans.
The most powerful Of beings is he to whose help
I shall go on an invocation."
Mazda knows best what works have been wrought
by the perpetrators of Evil and their followers;
And He knows what shall be wrought by them ever hereafter.
The Lord, Ahura is, the sole discerner;
For us, let it be as He ordains.
And thus we two, my soul and the soul of creation,
prayed with hands outstretched to the Lord;
And thus we two urged Mazda with these entreaties:
"Let not destruction overtake the right-living,
Let not the diligent good suffer at the hands of evil."
Then, thus spake Ahura Mazda, the Lord of understanding and wisdom:
"As there is no righteous spiritual lord or secular chief,
So have I, as Creator, made thee (Zarathushtra) the protector and guide,
For the welfare of the world and its diligent people:"
The Wise Lord, with the spirit of Truth and Righteousness,
made these holy hymns,
The Benevolent Providence gave these teachings
for the well-being of the world and its righteous people.
Whom hast Thou, O Mazda, ordained, verily to give forth,
through the Good Mind, these bounties to mortals?
(Thus spake Ahura Mazda):
"The one who alone has hearkened to my precepts
is known as Zarathushtra Spitama;
For his Creator and for Truth he wishes to announce
the Holy Message,
Wherefore shall I bestow on him the gift of eloquent speech."
Thereupon the Soul of Creation cried:
"In my woes I have obtained for help the feeble voice
of an humble man,
When I wished for a mighty over-lord!
Whenever shall I get one to give me help with power
and with force?"
O Ahura Mazda, and O Spirit of Truth and Right!
Do Ye grant me and my followers such authority
and power through Truth,
That with the Good Mind, we may bring the world
peace and happiness,
Of which, Thou, O Lord, art indeed the first possessor.
When shall Truth, the Good Mind, and the Holy Power,
hasten to me in full, my Lord?
Do Thou assign them to me for the great dispensation.
And verily, grant now to us, Thy devoted servants,
Thy gracious help for this Great Cause!

Ahunuvaiti Gatha
Yasna 28
In humble adoration, with hands outstretched
I pray to Thee, O Mazda!
First of all, through Thy Holy spirit vouchsafe to me
All righteousness of action, all wisdom of the Good Mind,
That I may thereby bring joy to the Soul of Creation.
O Wise Lord, by virtue of the Good Mind,
may I reach Thy Presence.
Grant me the blessings in both worlds,
the corporeal and the spiritual,
attainable through Righteousness;
Thy rewards which bring beatific happiness
to the faithful blessed with them.
As never before, I shall weave my songs for Thee,
O Mazda Ahura,
And for Thee, O Spirits of Truth and the Good Mind,
Then, shall Armaity, the Spirit of Benevolence,
make the imperishable Dominion of Heaven flourish.
For that perfection, come ye all to my invocations.
I shall take the awakened soul to the exalted abode
with the help of the Good Mind;
Knowing the blissful rewards of the Wise Lord
for righteous deeds;
As long as i have power and am able,
I shall teach all to seek for Truth and Right.
O Asha, equipped with the knowledge of Truth and Righteousness,
When shall I see Thee, and Vohu-Mana too!
And through that Inspiration (Sraosha), when shall I
be in the presence of the Most Beneficent Mazda!
With the proclamation of these sacred words shall we
make the evil ones turn toward Thee O Holy Mazda!
Come, O Eternal Wise Spirit, through the Good Mind,
With the long lasting gift of Righteousness
vouchsafed in Thy sublime words.
Grant unto Zarathushtra, and to us all
Thy gracious help, O Ahura,
Whereby we may overcome the evil of wrong-doers.
Grant me, O Truth, the blessing which is the fruit
of the Good Mind.
Grant me, O Piety, to me and to Vishtaspa,
our desire for effectiveness,
And grant, O Mazda, sovereign Lord,
That reciting Thy holy words of revelation
I may make Thy felicitous message heard.
O Thou, Best One, in accord with the Highest Truth,
The best blessing, I beseech of Thee for
noble Frashaoshtra and for me.
And mayest Thou grant to us, for all time,
the gift of the Good Mind.
And blessed with these bounties, we who have
always offered our songs of praise to Thee,
We shall not displease Thee, O Mazda,
Or Ye, O Truth, and the Best Mind;
Ye, who are the most helpful to promote
the Dominion of Blessedness.
Those whom Thou knowest as full worthy, by reason
of their Righteousness and Good Mind,
For those, do Thou fulfill their desire for attainment,
O Mazda Ahura.
For I well know that the words of these song offerings
to Thee directed to righteous ends
Will have their blissful effect.
And through these divine songs, for evermore shall I preserve
Righteousness and Good Mind for the people.
To enable me to apprise all, teach me O Mazda Ahura,
Through Thine own Spirit and Thine own Words,
the principle of creation of the first existence.

Ahunuvaiti Gatha
Yasna 30
O ye, coming to seek wisdom, now shall I proclaim
to you the message of the Wise Creator,
The hymns unto Ahura, and the offerings of the Good Mind,
The enduring sacred Truth,
And the glorious vision of the Heavenly Lights
attainable through Truth sublime.
Hearken with your ears to these best counsels,
Reflect upon them with illumined judgment.
Let each one choose his creed with that
freedom of choice each must have at great events.
O ye, be awake to these, my announcements.
In the beginning there were two primal spirits,
Twins spontaneously active,
These are the Good and the Evil, in thought,
and in word, and in deed.
Between these two, let the wise choose aright.
Be good, not base!
And when these Twin Spirits came together at first,
They established Life and the Denial of Life;
And so shall it be till the world will last.
The worst existence shall be the lot of the followers of evil,
And the state of Best-Consciousness be the reward of the righteous.
Of these Twin Spirits, the Evil one chooses doing
the worst,
While the most bountiful Holy Spirit of Goodness,
clothing itself in the imperishable heavens,
chooses Truth and Righteousness.
And so will those who would please Ahura Mazda
with righteous deeds, performed with faith in Truth.
Between these two Spirits the Demon-worshipers
could not discern aright.
To them Deception came at the time of decision,
And they chose the Worst Mind.
With violence then they rushed together,
Life, in the world, to destroy.
And to support this life comes Armaity, the spirit of
Benevolence and Right-mindedness.
Together with the Spirit of Holy Power, the Good Mind, and Truth,
That the soul, passing through the test of truth,
shall be with Thee, O Lord.
And when there cometh the ultimate retribution
for the evil ones,
Then, at Thy Ordinance, shall the Good Mind
establish the Kingdom of Heaven, O Ahura!
For those who will deliver Untruth into the hands of Truth.
So may we be like those making the world progress
toward perfection;
May Mazda and the Divine Spirits help us and
guide our efforts through Truth;
For a thinking man is where Wisdom is at home.
Then truly cometh the blow of destruction upon Untruth;
While those of good renown shall be received in
the promised abode,
The blessed abode of the Good Mind, of Truth, and
of the Wise Lord.
O ye mortals, mark these commandments,
The commandments the Wise Lord has given for
happiness and for pain:
Long suffering for the doer of Evil, and bliss
for the follower of Truth,
The illumination of salvation for the Righteous ever after.

Ahunuvaiti Gatha
Yasna 31
O ye, mindful to learn, I proclaim to you this message,
Unheard as yet by those who are destroying the
civilization of the Righteous,
with evil ways of the Spirit of Untruth,
The message, most welcome to Thy followers
dedicated to Thee, O Mazda!
As you realize not the eternal truths,
and recognize not the better life,
I come to you all to guide you in the right selection
between the two sides
That we may thence live in accordance with Truth and Right.
Tell me, O Mazda -
That which Thou shalt bestow by Thy Spirit and Fire,
The blessing Thou shalt assign through Truth for
those acting with discernment,
The Holy Law for their enlightenment.
Give it in Thy own inspired word
That I may thereby bring its realization to all.
As you hear our prayer, O Lord,
Give us the Truth,
Give us the help of the Divine Spirits,
Give us the blessing of Armaity,
the Spirit of Benevolence,
And through the work of the Best Mind,
give us the mighty Dominion,
That we may overcome, thereby,
the Evil Spirit of Untruth.
Declare to me, what Thou hast, through Right,
appointed for me as the better portion;
Teach me, with the help of the Good Mind,
to know and realize my state,
And apprise me, O Mazda Ahura, of all things that
are to be and not to be.
His is indeed the Best State who declares truly
the message of holy wisdom:
The message of the perfection of being and rightful immortality,
Of Mazda's Kingdom which ever flourishes through the Good Mind.
He who in the First Beginning thus thought:
Let the glorious heavens be clothed in light;
He by His supreme understanding created the
principles of Truth and Light;
Enabling mortals thereby to maintain the Good Mind.
O Wise Lord, O ever-the-same Ahura, by Thy Holy Spirit
make these realms flourish.
Not only did I conceive of Thee, O Mazda
As the very First and the Last,
As the Father of the Good Mind,
As the veritable Creator of Truth and Right.
As the Lord Judge of our actions in life,
I beheld these with my very eyes!
Thine was Armaity, the Spirit of Benevolence,
Thine was the Wisdom which created Life,
Thine was the Divine Spirit which established choice
Between the diligent protector of creation, and
the not diligent.
Of these two, did Creation choose the diligent
cattle-tending protector.
As a righteous master and one possessing the Good Mind.
The deceiving idler, the non-protector, has no share
in the Holy Message.
By Thy perfect Intelligence, O Mazda
Thou didst first create us having bodies and
spiritual consciences,
And by Thy Thought gave our selves the power of
thought, word, and deed.
Thus leaving us free to choose our faith at our own will.
He lifts up his voice, be he the speaker of truth or
the speaker of falsehood,
He who knows and he who knows not,
Each according to his heart and mind,
May Armaity appeal to the spirits wavering in doubt.
Doctrines and deeds, clearly manifest or dimly recognized,
Those which impose great penance for a trifling offense;
These all, through Thy Truth, do not escape Thy perceptive vision.
This I ask Thee, Ahura!
Of the events happening, and the events to happen,
What requitals, in accord with their deeds, are
appointed for the truthful righteous, and
what for the lying sinners?
This I ask Thee, Ahura!
What is the penance ordained for one who seeks to
achieve sovereignty for the Liar;
For one of evil deeds who seeks not his living
without harm to the flock of the shepherd;
And of the good who listen not to the voice of Untruth?
And this I ask Thee, O Mazda Ahura!
The truthful righteous striving to establish the dominion
That will further the well-being of his house,
his province, and his country,
How shall his spirit be like unto Thee?
When shall he be worthy of Thee?
What actions of his shall be most acceptable to Thee?
Let him that knows, tell him that would know,
which of the creeds is better,
The belief of the righteous or of the liar?
Let not the unenlightened deceive any more!
Be Thou to us, O Mazda Ahura, the bestower of Good Thought.
Then let none give ear to the words of the evil liar,
The liar bringing woe and destruction to house and
clan, to the province and the land.
Resist him, then, with force.
Listen unto the teller of Truth, a healer of existence,
Listen unto him who thinks of Righteousness,
Listen unto him the enlightened and the knowing,
Who, standing before Thy holy Fire,
with his powerful words and flowing tongue,
Reveals the truth to the contending sides.
The follower of the righteous shall attain the Abode of Light;
But he who deceived the good and the righteous,
For him shall the future be long life of misery and
darkness, woe and despair,
O ye of evil lives! Your own deeds will lead you to
this dark existence.
To him, who is Thy true friend in spirit and in
action, O Mazda Ahura!
To him shalt Thou give the perfection of integrity
and immortality;
To him shalt Thou give perpetual communion with
Truth and the Holy Dominion,
And to him shalt Thou give the sustaining power of
the Good Mind.
Clear is this all, to the man of wisdom,
as to one who thinks with care:
He who upholds Truth with all the might of his power,
He who upholds Truth the utmost in his word and deed,
He, indeed, is Thy most valued helper, O Mazda Ahura!

Ahunuvaiti Gatha
Yasna 32
The followers of the counsel of Untruth in the
community and the clan
Prayed for supreme bliss, even as we do.
May we be thy messengers
May we repel the evil of Thy lying opponents!
The Lord Mazda inspiring with the Good Mind,
The Lord Ahura ruling in his Divine Sovereignty,
The Lord Most High, protector of Truth and Right,
Thus did reply:
"For your flourishing, We have chosen to
accept your good devotion"
O ye, evil ones,
You are products of the Evil Mind
And of arrogance and perversity;
And so are those who honor you!
Your evil deeds have long been known in the
seven regions of the earth.
For, ye liars confound the human mind,
and make men act their worst,
Make men speak as lovers of Evil,
Separated from the Good Mind,
Far removed from the will of Ahura Mazda,
Departing from the path of Truth and Right.
And thus the liars defrauded humanity of a life of
happiness and immortal bliss;
For the Evil One preaches with Evil Mind and Evil Word
Evil actions to the lying soul promising supremacy,
But bringing it to ruin.
These evil-doers, attaining notoriety by their aggression
Shall surely receive their due, before Thee, O Ahura,
Lord of the Best Understanding, ever mindful of man's deserts.
For the reign of Right shall be honored when Truth
prevails in Thy realms, O Mazda!
These sinners, none of them, know the end in store for them.
None of them know of the destruction of evil with
the flood of glowing metal.
The final end is indeed known to Thee, O Most Wise Lord!
And one of such sinners was Yima, the son of Vivahvant,
Who to gratify men sanctioned the flesh of the Cow.
From among these, let me stand apart
In Thy discriminating judgment, O Mazda.
The teacher of evil destroys the Understanding,
He destroys the design of life,
Snatches away the blessed realization of the Good Mind.
With these deeply felt words proceeding from my spirit,
I cry to Thee, O Mazda, and the Spirit of Truth!
He who abhors and shuns the light of the Sun,
He who refuses to behold with respect the
living creation of God,
He who leads the good to wickedness,
He who makes the meadows waterless and the pastures desolate,
He who lets fly his weapon against the innocent,
An enemy of my faith, a destroyer of Thy
principles is he, O Lord!
The fabric of my life work they destroy,
The evil doers, extolled as masters and mistresses,
Who dispossess persons of their rightful heritage
And those who will retard the good and truthful
from the realm of the Good Mind, O Mazda.
To those who deter men from the best action,
To those who destroy with a callous heart,
To those who place the evil and the wicked above
Truth and Right,
To those who yearn for the rule of the Lie,
Doth Mazda declare: "Evil are you all."
These evil-doers,
Who shall dwell in the abode of the Worst Mind,
Who yearn for ill-gotten gain, and seethe from discontent,
Who wantonly destroy life;
Away from Thy Prophet's message,
They shall not behold the Vision of Truth.
The evil Grehma and the tribal chiefs
For long have designed to promote the Lie,
To sacrifice the Cow and desolate the good living creation,
Kindling the fire of drink in their aid.
Thy message shall undo the work of the evil-doers,
No more shall the wicked Kavis, and the Karpans,
rule over the lives of the righteous.
But the good shall be escorted through Perfection
and Immortality
To the Realm of the Best Mental Existence!
Following the enlightening doctrine is for us indeed
the state of excellence,
Even when the vengeful harm of the wicked threaten us.
The power of Thy teaching, O Mazda Ahura, shall
avert that harm from befalling on Thy devotees.

Ahunuvaiti Gatha
Yasna 33
In accordance with the Primeval Laws of this existence,
The Ratu (Judge) shall deal perfect justice to all;
To the good who chose the Truth,
To the evil who chose Falsehood,
And to those in whom good and evil are mixed.
He who opposes Evil by his thought or word,
Or by the work of his own two hands,
He who instructs people to their good,
Makes a worthy offering of faith to Thy Purpose,
O Ahura Mazda!
He who is most good to the righteous,
Be he a noble, or a peasant, or a dependent,
He who zealously makes the good living creation flourish,
He shall come to dwell with Truth in the realm of
the Good Mind.
I am he who by devotion and prayer shall
Keep disobedience and the Evil Mind far from Thee, O Mazda,
Keep insolent heresy away from the nobles,
The distrust spread by slanderers, from the community,
And the evil of destruction from the pastures of cattle.
I invoke Thy Sraosha (Inspiration) as the greatest of
all aids at the Consummation,
To attain Life Eternal in Thy Kingdom of the Good Mind,
To attain the straight path of Truth wherein Thou
dwelleth, O Mazda Ahura!
I, who as Thy steadfast priest, have learned the
straight path of Asha (Truth and Righteousness),
And would learn from the Best Mind how best to
do what should be done,
Therefore I ask of Thee, My Lord,
Bless me with Thy Vision and grant me a
consultation with Thee!
Come hither to me, in Thine own self, O Mazda!
Come unmistakably, O Thou Best One, with
The Spirit of Truth and The Good Mind!
Let my message be heard beyond the limits of
the community of adherents.
Let the brilliant offerings of reverential prayers
be manifest to all.
Do Thou make known to me, the Ultimate Good,
the final end,
That I may bring it about with the help of the Good Mind.
Accept, O Mazda, the homage of Thy faithful worshipper,
Accept, O Truth, my hymn of praise for Thee,
Grant to us, O Spirits of Deathless Weal and Immortality,
your own two blessings.
And with the blessings of these comrade Spirits of
Perfection and Immortality,
Let all advance to Thee, O Mazda!
Let all promote the cause of Truth!
Let all advance to the most exalted Abode of
Wisdom with a mind best fitted for it!
Sure is the support of these Twain, whose spirits work together.
All the felicities of life, which have been,
which are, and which shall be,
Come to us through Thy Divine Grace, O Mazda;
Through Thy Holy Power, let our persons advance to the
wished-for beatitude,
With the help of the Good Mind, with the help of Truth !
Hearken unto me, O Most Benevolent Ahura Mazda!
O ye Spirits of Piety and Truth that bless our existence!
O ye Good Mind, and the Dominion of Heaven!
Be gracious unto us as we receive our recompense!
Arise for me, O Ahura!
Through my devotion give me steadfastness of purpose,
Through Thy Most Bounteous Spirit make me pure in goodness,
Through the Spirit of Righteousness grant me the
courage of spiritual might,
And through the Good Mind give me the trust of the people.
With Thy divine grace, O Lord.
Make wide the vision of my mind;
Make manifest Thy everlasting attributes;
Make known the blessings of Thy Kingdom of
Heaven, and the joyous recompense of
the Good Mind,
O Holy Armaity, inspire our consciousness with
the Ultimate Truth.
To the Lord Mazda, as an offering,
Zarathushtra dedicates the works of his life,
even his very self.
The noblest essence of his Good Thought.
To Truth, he consecrates obedience to its principles
In word and deed, and all the might of his
spiritual authority.

Ahunuvaiti Gatha
Yasna 34
The deeds, the words, the worship,
For which Thou hast established
Immortality, Righteous existence and the Kingdom of Perfection;
All these deeds and words and worship
I dedicate first of all to Thee, O Lord Mazda!
Inspired by the Good Mind, these deeds come from
the good spirit of the virtuous person,
Whose soul follows the path of Truth,
Approaching Thy Presence, O Mazda, singing
hymns of Thy praise.
To Thee, and to Truth we tender our offerings of
reverential adoration.
In Thy Kingdom may all the living achieve their
destiny of perfection through the Good Mind.
For, indeed, the advancement to Thy exalted presence is
forever secure among the right thinking, O Mazda!
Thy sacred fire, O Ahura, mighty through Truth,
most swift and powerful,
May its helpful radiance be a bringer of joy to the good;
But for the malicious wicked, may its power their evil disclose!
What is Thy power? What is thy domain, O Mazda,
How can one's actions justify Thy protection, O Mazda?
Indeed, thus:
Through Righteousness, and through the Benevolent Mind,
and by protecting Thy poor.
We will declare Thy exaltation to all -- even to the powers
of evil and the wicked destroyers among men.
As Thou art truly thus, O Mazda,
The very Being of Truth and the Good Mind,
Then give me a sign during this existence of mine,
That I may approach with confident joy, in veneration,
singing of Thy glory.
Where are those, O Mazda, with authentic
enlightenment of the Good Mind,
Who even in times of woe
Would by Thy treasured doctrines spread the light?
None do I know other than Thee;
Protect us, then, through Truth.
For the evil foes by their hostile actions
have spread fear;
Misery and ruin have they brought on many.
Unmindful of Thy commands, the powerful
oppress the weak, O Mazda!
They think not, alas, of Truth and Right,
From the Good Mind they always remain afar.
Those who spurn the bountiful Spirit of Piety
Knowing how precious it is to thine initiate,
Wicked are they by their ignorance and neglect of
the Good Mind;
From them Truth turns away, as from us flee the
beasts of prey.
The man of understanding will call for the
deeds of the Good Mind,
A fruitful result of a faithful life;
He who knows the zeal of Armaity is a creative
follower of Truth and Right,
Which are indeed the mighty-influences of Thy
Kingdom of Heaven, O Mazda.
Thy twin Spirits of Perfection and immortality
sustain our aspiration.
The zealous Armaity with Truth, shall assure the
permanence of Thy Kingdom of the Good Mind.
By these divine forces, O Mazda, dost Thou bless
the foes of Thy foes.
What are Thy commandments, and what dost Thou
desire, O Mazda?
What of invocation, what of worship?
Speak forth, my Lord, that I may hear Thee!
That I may know what will bestow on us Thy blessed rewards.
Teach me through the Good Mind, the noble path of
Truth and Right.
It is the Path of the Good Mind which Thou hast
manifested to me, O Ahura!
Whereby the well-doers, in accordance with the teaching
of the Spiritual Guides, acting in harmony
with Truth alone,
Shall pass onward to the assigned reward of which
Thou art the bestower, O Mazda!
This precious reward of Thine, O Mazda,
Thou givest by way of the Good Mind,
Thou givest to vigorous bodily life of him who
works for and tends to Thy Creation,
Who furthers Thy beneficent plan by the power of
his understanding,
Guided by Thy Spirit of Truth.
Make known to me, O Mazda, the best teachings and actions,
Actuated by the Good Mind, and inspired by Truth,
As I express my aspiration in my songs of veneration for Thee.
By Thy Sovereign Authority do Thou regenerate this
existence, through Thy gracious Will, O Ahura!
=============================================================
Vohu-Khshathra Gatha
Yasna 51
A righteous government is of all the most to be wished for,
Bearing of blessing and good fortune in the highest.
Guided by the law of Truth, supported by
dedication and zeal,
It blossoms into the Best of Order, a Kingdom of Heaven!
To effect this I shall work now and ever more.
Grant Thou to me, O Mazda, Thy Rule of Righteousness
Which from the beginning has been Thine.
And Thou, O spirit of Rightmindedness, grant me
the power of will,
And vouchsafe Thy blessings on him who realizes
Thee in ever serving with the Good Mind.
All these, indeed, gather unto Thee, O Mazda,
They who have done Thy work,
Whose actions accord with the Truth,
Whose words proceed from the Good Mind,
Whose Inspirer art Thou from the very beginning!
Where shall we find security from threat of harm?
Where, compassion for our precarious state?
When shall Truth come into its own?
Where is the power of Holy Benevolence?
Where is the illumination of the Good Mind?
And whither, O Mazda, is Thy Dominion?
All these questions do we ask,
That receiving guidance from Truth, we may work
for the welfare of creation,
Ever wise in dedication,
Ever upright in action,
Acknowledging the Teacher of Truth appointed for
the just well-being of the people.
At the last turning of life,
To the faithful making the right choice according to
His norm,
Doth Ahura Mazda, the Lord judge, in His sovereign Power,
Bestow an end better than good.
But to him who shall not serve the cause of good
He giveth an end worse than bad.
At the last turning of life.
O Fashioner of the World! O Creator of the waters and plants!
Grant Thou to me Thy blessings of Perfection and Immortality!
O Most Bountiful Spirit, grant me the strength
enduring to bring to realization Thy
announced purpose,
With the help of the Good Mind.
On Thy behalf then shall I speak forth, O Mazda,
As one that knows to those who would know:
"Evil is the portion of the wicked,
But bliss for the one who stands by Righteousness,"
Let this message be announced with joy to the wise!
With what understanding shalt Thou, O Mazda,
give judgment to the two contending sides,
Through Thy fire, a token of the final molten test?
Let there be a sign of the separation:
The destruction of the evil, from the blessedness of
the righteous,
He who strives to destroy me, O Mazda,
Without cause and without justice,
An offspring of evil is he, maleficent to all that live.
Here I invoke the spirit of Truth
To come to me with Thy noble reward, O Mazda!
Where is the man, O Mazda
Who shall come as friend of Spitama Zarathushtra,
Who shall take counsel with Truth,
Who endowed with the zeal of Bounteous Armaity,
Who inspired by the Good Mind,
Shall be fit for the spread of the Great Cause?
On this bridge of transient earthly life
No followers of the wicked lords have pleased
Zarathushtra Spitama;
Thy servant aspiring for lofty attainment
Will seek with sincerity to repel their efforts.
The Wrong of the wicked shall perish before the
Right of the truthful.
Standing at the Bridge of Judgment,
The evil soul beholds the path of the righteous,
But the evil of his actions, the words of his evil
tongue, prove to be his fetters,
In fear, he finds that he fails.
The evil Karpans do not preach the laws of settled
and peaceful life.
They cause suffering to the earth and its creatures,
Their deeds and their doctrines shall consign them at
last to the House of the Lie.
The Abode of Songs where Ahura Mazda was the
first presence,
Is the Blessed Reward, designated by me,
Zarathushtra,
For the supporters of the Great Cause!
It shall be bestowed upon you
If you accept the enlightenment of the Good Mind,
If you tread the path of Truth.
The King Vishtaspa, through righteous power,
has attained the grasp of the Great Cause.
The inspired Wisdom of the doctrine has reached him,
The Wisdom of the Good Faith which Holy Ahura
Mazda devised through the Universal Law
of Truth.
Let thus, the hail of salvation be proclaimed.
To me, has Frashaoshtra Hvogva manifested the
dedication of himself to the Cause.
May Mazda Ahura bestow on him the profoundest
truths of the good Faith,
May Mazda grant him the Will to promulgate the
Cause of Truths.
Jamaspa Hvogva aspiring to enlightened power
through Truth,
Has chosen for himself the Wisdom of Thy Faith;
And so choosing, does he attain the Kingdom of
the Good Mind.
Grant O Lord, that we may so teach people
As ever to seek their protection in Thee.
O Maidyomaha of the Spitama family, even as you,
The man who with wisdom, achieving insight into the Faith,
Shall dedicate his life through fruitful deeds to a better
existence for all,
And instruct them in the Laws of Truth and Right,
rdained by Mazda;
That man has indeed served the Great Cause!
O ye all, working with one will,
Let Truth, Good Thought and Rightmindedness,
Through which you progress to perfection,
Bring to you the wished-for happiness!
O Mazda, awaiting this Bliss from Thee,
Our reverent homage we offer unto Thee!
The man of devotion is beneficent to all.
He is beneficent because of his wisdom,
Because of his realization of truth,
Because of the goodness in his thoughts, in his
words, in his acts.
Unto him Ahura Mazda shall grant the Kingdom of
the Good Mind,
And verily, this blessing I too long for!
The good persons of righteous worship,
Those who have been before and those who exist now,
Whom Ahura Mazda knowest well,
I invoke them in my prayers by their names,
And shall approach them with deep reverence.
Vahishto-Ishti Gatha
Yasna 53
The highest aspirations of Zarathushtra Spitama
attain fruition, O Mazda,
When thou dost grant him for his righteousness
Blissful existence enduring for all times;
When all, at last, turn to him
To accept and practice the principles of the Good Religion!
Let them advance in thought, word, and deed
Toward the satisfaction of Mazda with reverential worship,
King Vishtaspa, Frashaoshtra, and the successors of
Zarathushtra Spitama.
May they teach all to keep to the established straight path,
Announced by the spiritual preceptors, and ordained by Ahura,
To Pouruchista, scion of the clans of Haechataspa and Spitama,
Youngest of the daughters of Zarathushtra,
Grant the constant aid of the Good Mind,
The strong support of Thy Truth,
That she may take counsel with enlightened understanding,
And with devotion act well as wisdom may direct!
(Pouruchista:)
Verily have I, as a righteous one, chosen him,
And shall honor father and husband,
And be righteous to nobles and peasants.
For righteousness let our heritage be the radiance of
the Good Mind,
May Mazda Ahura grant the blessing of the Good
Faith for all time!
(Zarathushtra:)
These words do I address to you maidens who are
being married,
These counsels do I give to you, bridegrooms,
Heed them in your minds and lay them to heart.
Let each cherish the other with Righteousness.
Then surely the reward of a happy life shall be yours.
This, indeed is the case, O ye men and women!
No happiness can be yours if the spirit of
Falsehood directs your lives.
Cast off from your selves the bonds that chain you
to Untruth.
Satisfaction linked with dishonor or with harm to
others is a prison for the seeker;
The faithless-evil bring sorrow to others and
destroy their own spiritual lives hereafter.
O ye, men and women!
When faithful zeal inspires your life,
When tainted thoughts and intentions are rooted out,
When the evil within you is destroyed for ever,
Then shall the Blessed Reward be yours for the
Good Work.
And if you fail, "Alas, Alas" shall be your final words!
Let the evil-doers stand foiled in their wish,
Let them be abandoned to confusion and ruin!
Let those of virtuous principles frustrate them,
prevent their harm,
And make way for the advent of happiness and
peace on our humble dwellings!
Let the Great Upholder of virtue bring the evil
to naught.
And let it be quick!
The men of evil creed torment Thy followers, O Lord!
They set themselves to condemn the worthy, to
despise the good.
Where is the righteous lordship that will smite them
and deprive them of their freedom?
O Mazda, Thine is the sovereign Power
Whereby Thou shalt give the right-living and needy
their ultimate better portion!
==============================================================
About Zarathushtra
The Life & Times
Introduction

It is a well-known fact that very little documentary evidence about the times and life of Zarathushtra has reached our times. In fact the major piece of documentary evidence that has reached us is the text of his Divine Songs, the Gathas.
Historians have tried to reconstruct Zarathushtra’s life mainly with this one piece. However, they face a very challenging task, since this is not meant to be a biographical account, nor even a historical account of his times, but poetry describing Zarathushtra’s spiritual philosophy and worldview. Trying to reconstruct his life from this text is like trying to discover about Shakespeare through his works; not his entire works, but only one of his plays.
Nevertheless, there are sufficient indications to be able to piece together some basic background information. However, this has left ample room for various mythologies to evolve around his life. This text will discuss both documentary aspects of his life, as well as mythical stories.
Summary overview:
Birth
Place: North Eastern ancient Iran
Date: 2nd millennium BCE, probably around 17th Century BCE
Father: Pourushaspa
Mother: Dughdova
Grandfather: Haechadaspa of the Spitama family.
Personal details
Wife: Hvovi
Children: 3 sons and 3 daughters in the following order:
Son: Daughter: Daughter: Son: Son: Daughter: Isat Vastar, Freni Thriti Urvatat-Nara Hvare chithra Pouruchista
Teens and youth:
Not much is known about his youth except that he was very curious and wanted to find out about things. He spend a long time outdoors, contemplating nature and the questions of life.
Illumination:
Age: 30
First converts (in order of acceptance of his philosophy):
His cousin, Maidhyoimangha His wife, Hvovi His 6 children And 14 others over the next few years.
Challenges:
Zarathushtra encountered many difficulties and challenges imposed on him through the opposition of the established priests and local ruling princes. He tries to promulgate his teachings, but every time, the established traditions, what people were used to, manage to stop him. Eventually he and his followers leave their homeland for other lands. Still anywhere they go, they meet similar opposition from both rulers and priests.
Breakthrough:
Finally, in the land of King (Kavi) Vishtaspa, he manages to get an audience with the king. During this encounter, many of the leading priests and wise men were present, to quiz Zarathushtra and test his new philosophy.
Zarathushtra manages to answer all questions to the satisfaction of the King, who after a few days of pondering the situation, embraces this new religion and urges his subjects to do the same. This was the major breakthrough in Zarathushtra’s propagation of his message.
Two of the noted disciples of Zarathushtra, as mentioned in the Gathas, are Frashaoshtra and Jamaspa of the Hvogva family.
Later on, Zarathushtra’s daughter, Pouruchista gets married. In the Gathas, Zarathushtra advises his daughter as well as all brides and grooms-to-be, but does not name the bridegroom. However, later tradition says that she marries Jamaspa.
Death:
Zarathushtra lived a healthy life to old age. According to later tradition, Zarathushtra passes away at the age of 77, of natural causes.

MISS IRELAND 2005

2007-09-12T08:36:00.000-07:00

MISS IRELAND 2005

NOSTRODAMUS CODE (WW III)

2007-09-12T07:22:00.000-07:00

Chapter Four: The Time of Troubles
Crazed leader launches nuclear bombs on Mediterranean and Europe
(Century II, Quatrains 3 and 4)

During a period of continuing unrest, the leader of a Middle Eastern country will be able to obtain a nuclear weapon. He will go to the greatest lengths over the smallest things and will not hesitate to use the weapon because of his obsessions with deadly warfare. The people he is warring against retaliate with a nuclear weapon. The country has a coast on the Mediterranean.

One of the bombs will land in the Mediterranean instead of the land, poisoning all the fish. The passages of trade in the region will be disrupted so that the people on the other coast will be desperate for food and will eat the fish anyway. It will happen near the east coast of the Mediterranean in a region of dark-colored cliffs.

(Century III, Quatrain 83)

The nuclear weapon being dropped by one of the Middle Eastern countries will spark off yet another war on top of that war. European nations will try to interfere to diminish the threat to oil supplies. When the European countries try to interfere, the crazed leader will use the rest of his arsenal on Europe, most striking the Italian Peninsula.

The European Mediterranean coast, particularly that of Italy and France, will be almost uninhabitable, and Italy will get the brunt. This leader is not the Antichrist but helps to set the stage for the Antichrist to rise to power with little or no opposition.

Volcanoes, earthquakes, floods, droughts
(Century IV, Quatrain 67)

A very bright, previously unknown comet will appear and coincide with the time of great geological troubles, with earthquakes and volcanoes erupting and disrupting weather systems. This will cause widespread famines, droughts, and social upheavals in unexpected places. Nations that are considered prosperous and powerful, particularly western nations, will be weakened. They will be torn with civil strife and rioting as people migrate to areas that have water and can support crop-growing. The social upheaval and weakening of political structures will help the Antichrist come to power.

The United States in particular will be subject to serious natural disasters, particularly earthquakes and flooding, and flatten the nation from end to end, causing enormous conflict, despair, and misery. The US will be bankrupted attempting to deal with its disasters. Three other great nations will send aid to help the citizens survive.

(Century VIII, Quatrain 29)

Earth changes will take place that will help the Antichrist's drive for world conquest. In central Europe, southern Europe, and in the Middle East, around the eastern end of the Mediterranean, there will be severe floods. As a result of the disruption to local governments by the natural disasters, the Antichrist will move his troops in under the guise of helping the people restore civil order, but really use this as a device to take over countries, and to use the populations like slaves.

Serious economic problems will persist along with great social unrest, contributing to the ease with which the Antichrist can seize power. The frightened and hopeful populace will be vulnerable to his rhetoric. The Antichrist will use the disasters as opportunities to overthrow governments and sneak spies into a country. Martial law will be declared in many areas to stop rioting and looting. The Middle East, the source of his power, will not be as devastated as the rest of the world. He offers assistance to other countries trying to recover but he will eventually stab them in the back.

Antichrist's rise to power in Middle East

(Century II, Quatrains 23 and 81)

The Antichrist will take over Iran by using a human decoy to trick the Iranian Ayatollah in power. This will involve the "yes men" and puppets of the Ayatollah's court. The Antichrist will first drive away internal supporters of the Ayatollah by starting a civil war. Then he will put forth a man as a leader, a man for Iranians loyal to the Ayatollah to concentrate their hate on. The man will be assassinated while Iran is being taken over, and his opponents will think they have foiled the overthrow of power by assassinating him. But they will find out later he was merely a decoy and that they played into the plans of the Antichrist.

The Antichrist will initially obtain power in his own sphere, Asia, and the Middle East. As he grows out of this arena, and into Europe, the next step will be into the Mediterranean, his area of strength. Because of his Middle Eastern heritage he will have already united North Africans, who are sympathetic to his cultural background, with his Asian and Middle Eastern conglomerate.

Fiasco from communication breakdown between two superpowers

(Century II, Quatrains 35 and 48)

Through a mistake, a breakdown in communications between two powerful countries will occur. The situation is a lot more complex than will appear on the surface. The leader involved will feel great regret about what happened and will want to continue his career and help correct the situation, to help make up for the adverse affects.

But he will be hung, symbolically, by others wishing to take his position in the organization. He will be hung as far as politics and his career are concerned. It will almost be like committing suicide because in the end he will be a broken man. The entire event will be viewed as a fiasco from both sides. It will have very harmful and even cataclysmic consequences.

Third world country leader creates strife
(Century III, Quatrain 60)

A "young dark man" will arise as a leader in a Third World country; his main goal is to unite the other Third World countries to do battle with the superpowers. The area of conflict will be in Eastern Europe and the Middle East, particularly around the Adriatic and the Caspian seas and Israel. No definite winner will emerge but the strife will help set the stage for the Antichrist. Many prophecies in the Bible refer to events in this region.

Antichrist profits from radar research in Europe
(Century I, Quatrain 6)

Research on a more sophisticated type of radar and sensing devices will give greater information to the operator, i.e. an airplane pilot. But the first experiments with the technology will fail in a disastrous accident, when the vibrations emitted by the device cause the chassis of the plane to become weakened and dangerous. The scientists involved with the research will have to temporarily abandon the research because of diplomatic breakdowns, the threat of war, etc.

This will take place before the Antichrist comes to full power. It will happen in Europe at the time the Antichrist is strengthening his base of power in the Middle East. The devices are currently under development but have not been tested yet. But this is another historical event that will permit the Antichrist to take over Europe.

War game simulation by Britain in Europe leads to disaster
(Century II, Quatrain 2)

In a war-game maneuver involving Great Britain and European troops a malfunctioning computer will cause the "real-world" situation to play out instead of the simulation. As a result of the error actual defenses will be activated and real bombs will be dropped on the areas of the game and cause a tragic international incident.

American Electoral College voting stalemate
(Century VII, Quatrain 41)

The presidents of the United States, a supposedly free country, have been abusing their power to an increasingly greater extent. During a time of social unrest even more so than the period of Vietnam and Watergate, the Electoral College will be evenly split over the election of the new president. The process will stalemate, with many people clamoring for whichever candidate they voted for, causing enormous tension in the country. Internationally it will be a sensitive situation.

Because of the split, and the extremely volatile and explosive social unrest, putting either candidate in office instead of the other could start a civil war or a revolution. After a long time of impassioned speeches invoking patriotism and the founding fathers, a compromise solution of holding another election will be taken, and a candidate will be installed without disaster.

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

Want to find out what happens next?

In the complete book, you will read about:

The identity of the third Antichrist.
Military confrontations and terrorist attacks.
Radical new weapons described in striking detail.
Advent of the "New World Order".
Geological Earth shifts caused by man-made weaponry.
Many more details.

Princessa Camille (CND)

2007-09-11T04:09:00.001-07:00

September nineth two thousand and seven

Flag this entry as inappropriate
Am I a bad person? I don't have a boyfriend. I don't really want one, but I know the benefits of have a male companion, and I am not talking about sexual stuff here. Male friends are nice to have. A few months ago, I joined a dating service, the ones where you can make a free profile and send pre-written note to others, but you have to pay for to actually contact them. I joined one, made a profile, but up I picture that I knew I looked good in, and I found a way to sneak an msn address (one i made specially for this purpose) in so no one had to pay to contact me. I got a lot of hits and quite a few guys added me to their msn. I weeded though them, eliminated the ugly, the needy, etc etc. Which left me with two people on my msn list. One which I've been talking to for a good couple of weeks now. I don't really like guys that are super into me, weird, but it's just not that appealing. After talking to this dude for a little, he gave me his number said to call him tomorrow. I thought, hey this guy is cool, I gave him my number as well, said I'd call him.
OK so he told me he is an aspiring rapper, and he is really cute, kinda funny. This was what I got out of our first conversation.
The next day came, and I was ready to call him, I got nervous, and then decided not to. I told myself I was crazy for even thinking about calling some dude I met on the Internet.
I forgot about the dude, whose name, or I guess his rapper alias is Tommy g.
About a week later, HE called me. I didn't expect it, cause he didn't really seem all that interested, told me I was cute, but didn't have much else to say.
Our first conversation was good, we had to call each other back cause he was at some kinda party or something. Our conversation ended by him telling me he was going to call back when he got home, but he never did. I let it go, I am not one of those girls who fuses about when the guy was suppose to call. And at least he actually called, I didn't even dial the number.
Our conversations were far between, every couple of days.
One of our conversations we were talking about facebook, I never really asked him if he had it but he kinda stated that he should get it to keep in touch with family or something.
Later that same week I was on facebook, something inside me said, girl, type his name in search. Low and behold, the fourth search return was HIM. I new cause he used one of the same picture for his profile that he does for msn and the dating service (mistake number one). He didn't have any restrictions on who could view his page (mistake number two). So i helped myself.
Now during our first conversation he asked if I had a boyfriend, naturally I repeated the question. He told me he was talking to someone, but it wasn't serious (really I knew it meant he probably had a girl). Now I am not big on monogamous girlfriend boyfriend relationships, so if had a girlfriend I probably would still talk to him.
Back to the facebook page. Now the whole rapper thing he told me was confirmed because it was all over his page, about his upcoming show ( the one I couldn't go to cause it was supposedly 21 and over,... lie # 1). My thought about him probably have a girlfriend was confirmed, it stated quite boldly that he was in a relationship, and with whom. (I am much prettier, so I can see why he was attracted ;).....This is lie numero 2) Now the second one isn't really a lie, but its, well, I don't know. His girlfriend was pregnant, she had the baby now, but definitely pregnant when we started talking.
And I know they are still together because I saw when new pictures where added, him the girl and their new baby boy.
So back to my question, am i a bad person? Not for originally talking to him, but for still talking to him after the fact. We haven't done anything, we haven't even really met in person, just occasionally speak on the phone and msn. He doesn't know that I know, although his facebook has now recently been changed to restricted access. (now i can't check up on him) And I highly doubt that I am the only girl he is talking to "on the side" But if we just stay friends, just talking, it OK right?

Posted by princesacamille on 2007-09-09 20:10:01

My First BLOGS On NETS

2007-09-11T03:17:00.000-07:00

THIS PUBLICATION IS FOR SECRET INTENTIONALLY ONLY...!!!
MY BLOGS ACCORDING TO IMS GROUP ::

Http://www.blogger.com/eryc9@yahoo.com password = WANGSAKERTA
HTTP://www.yahoogeocities.com/eryc9

marginwidth="0" marginheight="0" frameborder="no" scrolling=no allowtransparency="true">
Free Blog Content