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Jakarta (Dreamland Library) - Sawerigading story contained in Sure 'I La Galigo (Check H. Kern Edition, 1939), began when the gods agreed to fill this world by sending Batara Guru, a patotoe child in the sky and Nyilitomo, a son of ri Selleng at the peretiwi (underworld) to become the ruler on earth.
From their second marriage their son, Batara Lattu, was born, who would succeed his father in power in Luwu.
From the marriage of the Batara Guru with some of his retinue from heaven and the accompaniment of We Nyilitomo from Peretiwi, their sons were born who later became rulers in the Luwu regions and at the same time Batara Lattu's aides.
After Batara Lattu 'was quite an adult, he was married to We Datu Sengeng, La Urumpassi's son and We Padauleng were ditompottikka. After that Batara Guru and his wife returned to the sky.
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From their second marriage, sawerigading and tenriabeng were born as golden twins, a man and a woman. Based on Batara Guru's message, the twins must be raised separately so that later when they become adults they will not fall in love with each other.
However, the decree determines the other, because it is monitored by Sawerigading to get information that he has a very beautiful twin sister, We Tenriabeng's name. Since then his heart rested at a time when he managed to see her and immediately fell in love and wanted to marry her.
That intention was opposed by his parents and the common people, because the marriage of siblings was a taboo which if violated there would be a disaster for the country, people and plants and the whole country would be confused.
Through a long dialogue, We Tenriabeng also succeeded in persuading his brother to go to China to meet his soul mate there, I We Cudai his name. His face and appearance were exactly the same as We Tenriabeng. When Sawerigading left for China, We Tenriabeng himself went up to the sky and married his fiancé there named Remmang ri Langi. By overcoming obstacles for obstacles, finally succeeded Sawerigading who married I We Cudai whose fiance, Settiaponga had already been defeated, in a battle in the middle of the sea on his way to China.
They lived peacefully and had three children: I La Galigo, I Tenridia and Tenribalobo. From a concubine [I We Cimpau], Sawerigading had a child named We Tenriwaru.
In the meantime La Galigo became an adult, wandered, merged, married, fought and had children. At one time I We Cudai wanted to visit her husband's country, meeting in-laws that he had never seen.
Sawerigading was hesitant to remember his oath before, when he was about to leave for China, that he would no longer set foot in Luwu's land again, but unfortunately his wife, children and grandchildren were left alone without company, and finally they participated. When he arrived in Luwu, Patotoe decided to bring together all his family in Luwu.
It was at the meeting of the extended family that the descendants of the gods on earth must immediately return to the sky or peretiwi with each representative.
Not long after the families returned to their respective countries Sawerigading with their children, wife and grandchildren returned to China. In the middle of the road suddenly the boat slid down to Peretiwi.
There the authorities were welcomed by the authorities to replace their grandmother as the king of the army.
In Peretiwi he still had a child who later married We Tenriabeng's son in the sky, who was then sent to Luwu to become king there.
Finally it was time for the doors of heaven to be closed so that the rulers in Peretiwi would no longer be free to commute, provided that at any time a messenger would be sent to renew their blood as rulers.
Some Views on the Sawerigading Story Viewed from various angles, several experts have expressed their opinions about the Sawerigading story.
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Fachruddin Ambo Enre, in his dissertation entitled Rintfeedna Welenrennge (1993), put forward three types of views about the Sure'Galigo manuscript, namely as a mythical and legendary text, as a historical text and as a literary work.
Opinion which states as a myth and legend is quite reasonable because in the story there are characteristics of stories related to the myth of creation by gods in the sky by sending his children Batara Guru and We Nyilitomo to earth.
Batara Gurulah created the mountains, rivers, forests and lakes.
Following its presence there emerged plants such as: sweet potatoes, sweet, bananas, sugar cane and others. The supernatural powers of the characters, such as ascending to the rainbow, descending to Peretiwi, or crossing into Maja [spirit world], their ability to relieve storms and lightning, their ability to revive the dead in war, portraying various ceremonies, rituals and cultural aspects others are common features of mythical stories.
The view that states that Sawerigading's story as a legend is based on natural objects associated with Sawerigading figures, such as Bulupoloe near Malili, is said to have been crushed by a fallen Welenreng tree because it was cut down to be used as a boat by Sawerigading. Another example, for example, rocks in the Cerekang area were taken to be used as grindstones, referred to as bark from the Welenreng tree. Mount Kandora, the Mangkedek area, the land of Toraja there are stones which are considered incarnations of We Pinrakasi, Sawerigading's wife who died in a state of pregnancy who was picked up by Sawerigading in the spirit world.
Upon his return on earth he gave birth to a daughter named Jamallomo. The child then becomes stone. The rock mountain in the Bambapuang [Enrekang] area, which from a distance appears as a bridge platform, is considered a sinking Sawerigading boat and has become a rock. The large gong found in Selayar is considered the gong of Sawerigading, which is always taken to sail and is sounded every time it enters the port. Likewise, wanting a boat found in Bontote'ne is considered a Sawerigading boat.
The view which states that the Sawerigading story has historical value, is that there is a chronicle in Bone, Soppeng which states that their first king was Tomanurung who originated from the descendants of Sawerigading. Likewise the aristocrats in South Sulawesi, including Luwu, assumed that La Galigo and Sawerigading were their ancestors. In the lineage of the king-raj in South Sulawesi [Lontara Pangoriseng], at the top of the pedigree there are figures of La Galigo, Sawerigadin, Batara Lattu 'and Batara Guru. According to Mills, those who created the genealogy of the kings themselves were to obtain religious-religious legitimacy which supposedly imitated Javanese chronic models. Actually they do not call Sawerigading figures as historical figures, but they claim that these figures really exist, even though most of the story is fiction.
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The Sawerigading story is considered a literary work by several figures including Raffles, Matthes, R.A. Kern, A. Zainal Abidin Farid, Sawerigading's story is an ancient literature that is considered sacred by Bugis but not history. Likewise Fachruddin considers Sure ’Galigo is sacred literature. Cultural Values in Sawerigading Stories In Sawerigading stories can be revealed several cultural values including: religious values, pre-Islamic belief systems that describe the unseen world and the concept of human events.
In this story it is illustrated that the unseen world is the world of the gods in the sky, on earth [mulatau] who are descendants of the gods. Along with the development of Islam and other religions in Luwu, the religious value of this story will eventually experience extinction, because it is no longer compatible with the development of society.
Some of the interests of the story in the study of social sciences can be described as follows:
a. The historical value in the Sawerigading story can be seen in fact by the lineage of the kings in South Sulawesi connecting their descendants from Sawerigading.
However, this historical fact needs to be examined critically by sorting out between historical facts and mythical stories that have been inserted in the compilation of the genealogy.
b. The value of myth and legend is very dominant in coloring the Sawerigading story. Evidenced by the story line, the place characters and story events, in accordance with the characteristics that are categorized as myths and legends.
c. Although this story has less historical value and more dominant myths and legends, but this story can help in revealing archaeological evidence in reconstructing the cultural history of South Sulawesi.
d. The motto of the Luwu region as Sawerigading earth, means that the Luwu people identify their identity with a mythological figure in order to have positive implications. Perhaps it can be compared to calling Iraq the land of Abunawas.
Source: http://www.luwuutara.go.id/media/sawerigading.pdf
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