Sawerigading is 7 years older than Prophet Muhammad

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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.

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Source: http://www.luwuutara.go.id/media/sawerigading.pdf

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Declaration of Reform of the Minahasa Government System - 300 AD

Pinawetengan Inscription

Jakarta (DreamLandLibrary) - Minahasa (formerly called Tanah Malesung) is a peninsula area in the province of North Sulawesi, Indonesia. This area is located in the northeastern part of the island of Sulawesi, which covers an area of ​​27,515 square km, and consists of four regions, namely: Bolaang Mongondow, Gorontalo, Minahasa and the Sangihe and Talaud islands.

Minahasa is also famous for its fertile land which is home to a variety of plants and animals, land and sea. There are various plants such as coconuts and clove gardens, and also a variety of fruits and vegetables. North Sulawesi's fauna includes among other rare animals such as Maleo, Kuskus, Babirusa, Anoa and Tangkasi (Tarsius Spectrum).

Etymology of Minahasa
The name of the Minahasa land has been changed several times: Batacina-Malesung-Minaesa and finally the current name Minahasa which means "to become one entity". This name comes from the war against the southern Bolaang Mangondow Kingdom. However, other sources say that the original name of the Minahasa Malesung, which means "spinning rice", was later changed to Se Mahasa, which means "those who unite," and finally Minahasa, meaning [3] "to become one entity."

Alphabet
The ancient Minahasa writings called the Malesung Script are found in several stone inscriptions including those in Pinawetengan. Malesung script is a hieroglyphic writing, which until now is still difficult to translate.

Kingdom and Government
The royal government in North Sulawesi developed into a large kingdom that had wide influence outside Sulawesi or Maluku. In 670, the leaders of different tribes, who all spoke different languages, met a stone known as Watu Pinawetengan. There they established an independent state community, which would form a unit and stay together and would fight any outside enemy if they were attacked. The part of Minahasa tribal children who developed their government so that it had broad influence was the children of the Tonsea tribe in the 13th century, whose influence reached Bolaang Mongondow and other areas. Then the mixed descendants of the Pasan Ponosakan and Tombulu children built a royal government and separated from the other four tribes in Minahasa. Read David DS Lumoindong's writings about the Kingdom in North Sulawesi.

Etymology
The etymology of Minahasa comes from the words Mina-Esa (Minaesa) or Maesa which means to be one or unite, meaning that the hope is to unite various Minahasa sub-ethnic groups consisting of Tontemboan, Tombulu, Tonsea, Tolour (Tondano), Tonsawang, Ponosakan, Pasan and Bantik.

The name "Minahasa" itself was only used later. "Minahasa" generally means "has become one". Palar noted, based on several historical documents that the first time to use the word "minahasa" was J.D. Schierstein, Resident of Manado, in his report to the Governor of Maluku on October 8, 1789. "Minahasa" in the report is interpreted as Landraad or "State Council" (State Council) or also "Regional Council".

The name Minaesa first appeared in the association of the "Tonaas" in Watu Pinawetengan (Batu Pinabetengan). The name Minahasa which was popularized by the Dutch first appeared in the Resident J.D. Schierstein, October 8, 1789, which is about peace that has been carried out by the sub-ethnic groups Bantik and Tombulu (Tateli), the event is remembered as the "Tateli War". The Minahasa tribe consists of various tribes or Pakasaan which means unity: Tonsea (covering North Minahasa Regency, Bitung City, and the Old Tonsea region in Tondano), Toulour tribe children (including Tondano, Kakas, Remboken, Eris, East Lembean and Kombi) , Tontemboan tribe children (including South Minahasa Regency, and parts of Minahasa Regency), Tombulu tribe children (including Tomohon City, part of Minahasa Regency, and Manado City), Tonsawang tribe children (including Tombatu and Toulonde), Ponosakan tribe children (including Belang) , and Pasan (including Ratahan). The only tribal children who have scattered territory are Bantik tribes who inhabit the land of Maras, Molas, Bailang, Talawaan Bantik, Bengkol, Buha, Singkil, Malalayang (Minanga), Kalasey, Tanamon and Somoit (scattered in the northern and western coastal villages North Sulawesi). Each tribe has different languages, vocabularies and dialects, but one can understand the meaning of certain vocabularies, for example the word kawanua, which means the same origin from the village.

The Origin of Minahasa People
The Minahasa region of North Sulawesi is thought to have been first inhabited by humans in thousands of years in the third and second BC. [6] Austronesians originally inhabited southern China before moving and colonizing areas in Taiwan, the northern Philippines, the southern Philippines, and to Kalimantan, Sulawesi and the Moluccas.
According to Minahasa mythology in Minahasa is a descendant of Toar Lumimuut and. Initially, the descendants of Toar Lumimuut-divided into 3 groups: Makatelu-pitu (three times seven), Makaru-siuw (twice nine) and Pasiowan-Telu (nine times three). They are multiplied quickly. But soon there were disputes between people. Their leader named Tona'as then decided to meet and talk about this. They met at Awuan (north of the current Tonderukan hill). The meeting was called Pinawetengan u-nuwu (dividing language) or Pinawetengan um-posan (dividing ritual). At that meeting the descendants were divided into three groups named Tonsea, Tombulu, Tontemboan and according to the groups mentioned above. At the place where this meeting took place a memorial stone called Watu Pinabetengan (Stone Divide) was then built. This is a favorite tourist destination.

The Tonsea, Tombulu, Tontemboan groups and later established their main territories which were Maiesu, Niaranan, and Tumaratas respectively. Soon several villages were established outside the area. The new villages then became the ruling centers of a group of villages called Puak, then walak, comparable to today's districts.

Then a new group of people arrived on the Pulisan peninsula. Due to various conflicts in this area, they then moved inland and established villages around a large lake. These people are therefore called Tondano, Toudano or Toulour (meaning water people). This lake is Lake Tondano now. Minahasa Warriors.


In the following years, more groups came to Minahasa. There were: people from the islands of Maju and Tidore who landed at Atep. These people are the ancestors of Tonsawang subethnic. people from Tomori Bay. This is the ancestor of the subethnic Pasam-Bangko (Ratahan and Pasan) people from Bolaang Mangondow who are the ancestors of Ponosakan (Belang). people from the islands of Bacan and Sangi, who later occupied Lembeh, Talisei Island, Manado Tua, Bunaken and Mantehage. This is Bobentehu subethnic (Bajo). They landed in what is now called Sindulang. They then established an empire called Manado which ended in 1670 and became the Walak of Manado. people from Toli-toli, who in the early 18th century landed first at Panimburan and then went to Bolaang Mangondow - and finally to where Malalayang is now. These people are the ancestors of the subethnic Bantik.

These are the nine sub-ethnic groups in Minahasa, which explain the number 9 in Manguni Maka-9:

Tonsea, Tombulu, Tontemboan, Tondano, Tonsawang, Ratahan pasan (Bentenan), Ponosakan, Babontehu, Bantik.

Eight of the ethnic groups are also separate linguistic groups.

The name Minahasa itself appeared when the Minahasa Bolaang Mangondow fought against. Among the Minahasa heroes in the war against the Mangondow Bolaang were: Porong, Wenas, Dumanaw and Lengkong (in the war near the Lilang village), Gerungan, Korengkeng, Walalangi (near Panasen, Tondano), Wungkar, Sayow, Lumi, and Worotikan (in the war with Amurang Bay).

Population
Most Minahasa residents are Christians, and it is also one of the ethnic groups that is most closely related to western countries. The first contact with Europeans occurred when Spanish and Portuguese traders arrived there. When the Dutch arrived, Christianity spread throughout. Old traditions became influenced by the existence of the Dutch. The word Minahasa comes from the confederation of each tribe and the existing statues are proof of the old tribal system.

Bunaken Marine Park
In front of the coast of the city of Manado is the island of Manado Tua with a very beautiful diving area where the island of Bunaken is one of the famous islands around this environment.

History
Minahasa people known as descendants of Toar Lumimuut around the 1st century (first) ancestral settlements first settled around the coast of Likupang, then moved to the mountains of Wulur Mahatus, the southern region of Minahasa then developed and moved to Nieutakan (the area around the new tompaso at this time). At this time the government used the royal system. A king reigns according to lineage.

The history of the Minahasa people is generally written by foreigners who came to this land are mostly missionaries. Some of them: Rev. Scwarsch, J. Albt. T. Schwarz, Dr. JGF Riedel, Ps. Wilken, Ps. J. Wiersma. There are three central figures associated with the ancestors of the Minahasa people, namely Lumimuut, Toar and Karema.

Karema, understood as "man of the sky", and Lumimuut and Toar are the ancestors and forerunners of the Minahasa people. The early humans in Minahasa came from Lumimuut and Toar, the original place of Lumimuut and Toar and their descendants was called Wulur Mahatus. These early groups then proliferated and migrated to several areas in the Minahasa land.

Minahasa people at that time were divided into 3 (three) groups namely: Makarua Siow (2x9): regulators of Worship and Customary Makatelu Pitu (3x7): governing the government of Pasiowan Telu (9x7): People

Classification based on blood descent. When present leaders who were increasingly corrupt and arbitrary government, then there was a popular revolution that overthrew the monarchy.

Pinawetengan Inscription
Batu Pinawetengan is located in West Tompaso District. It is a natural stone on top of which is written in hieroglyphic letters, which has not yet been solved how to read it. This stone is the place of the Toar Peace Conference and is a milestone in the history of changes in the government system of the Toar Lumimuut descendants. According to Paulus Lumoindong, the Deliberation took place around 300-400 AD. According to David DS Lumoindong, even the writing of this inscription is parallel or even older than the Kutai Inscription in 450 AD

Declaration of Governance System Reform
When the number of Lumimuut-Toar descendants increases, they once held a meeting at a place with a large stone (the stone which was later called Watu Pinawetengan). Deliberation was led by Tonaas Wangko Kopero and Tonaas Wangko Muntu-untu I (old / first).

The system of social governance finally changed after going through a deliberation that declared an electoral system, an ancient democratic state government, the results of the deliberations were written on a stone inscription which came to be known as Watu Pinawetengan. According to Paulus Lumoindong the incident occurred around 400-500 AD.

Dr. research results J.P.G. Riedel, that it happened around the year 670 in Minahasa there had been a deliberation at the Pinawetengan watu meant to uphold the customs and division of the Minahasa area.

There they established an independent state association, which would form a unity and stay together and would fight any enemy from outside if they were attacked, Ratahan later joined the Minahasa union around 1690. The Tou-Ure Assembly probably did not take part in the deliberations at Pinawetengan to vow one descendant of Toar and Lumimuut where all Pakasa'an call themselves Mahasa as long as the word Esa means one, until Tou-Ure is forgotten in the old Minahasa story.

The division of the Minahasa region is divided into several sub-tribes, namely: Tontewoh tribe (Tonsea): northeast region of the Tombulu tribe: territory to the north big tombasian At that time the Minahasa mainland was not yet populated, only a few areas were populated, in the Ranoyapo River line, Soputan Mountain, Kawatak Mountain, Rumbia River, Kalawatan. The development of tribal children such as Tonsea, Tombulu, Toulour, Tountemboan, Tonsawang, Ponosakan and Bantik tribes.

Tribal Development {Expansion}
It cannot yet be traced in what century the Tountewo broke in two into Pakasa 'Toundanou and Tounsea until Minahasa had four Pakas'an. Namely Toumpakewa changed to Tontemboan, Toumbulu ', Tonsea and Toundanou. The condition of Pakasa'an in Minahasa in Dutch times seems to have changed again where the Tontemboan Pakasa'an has divided the Pakasa'an area of ​​Toundanouw and the Tondano, Touwuntu and Toundanou were born. Tondano's Pakasa'an consists of walas Kakas, Romboken and Toulour. The Touwuntu Pakasa'an consists of the walaks of Tousuraya and Toulumalak which are now called Pasan and Ratahan. Toundanou's clothing consists of the wal Tombatu and Tonsawang.

Walak and Pakasa'an The Toulour walak region is somewhat different because besides covering the mainland it also lakes at Lake Tondano between the Tounour sub-walak namely Touliang and Toulimambot. Those who do not have Pakasa'an are the Bantik walaks scattered in Malalayang, Kema and Ratahan even in Mongondouw - although the ethnic Bantik are also descendants of Toar and Lumimuut. According to the ethnic legends of the late Bantik, it was too late to come to the deliberations at the Pinawetengan Inscription. There are three names of Muntu-Untu dotu in the Minahasa legend namely 7th-century Muntu-Untu from Toungkimbut (Tontemboan). Muntu-12th-century origin of Tonsea-according to Tonsea terms. And Muntu-Untu in the 15th century in Spain meant that there were three large deliberations on the Pinawetengan stone to pledge to remain united.

Government system
The system of government in the four main tribes consists of: Walian: Religious / traditional leader and shaman Tonaas: Hard people, experts in agriculture, women, those who are elected as chief walter Teterusan: Commander of the War Potasan: Advisor

In the History of Ratahan, Pasan, Ponosakan from the data book published in 1871. In the early 16th century the Ratahan area was bustling with trade with Ternate and Tidore, its port called Mandolang Benten (Bentenan), now called Belang. This port at that time was more crowded than the port of Manado. The formation of Lords and Pasans is told as follows; at the time of the Mongondouw king named Mokodompis occupied the area of ​​Tompakewa, then Lengsangalu from the country of Pontak brought his taranak to the "Pikot" region south of Mandolang-Bentenan (Belang). Lengsangalu had two sons namely Raliu who later founded the Pelolongan country which later became Ratahan, and Potangkuman married a Towuntu girl and then founded the Pasan state. The State of Toulumawak was headed by the head of the country of a woman married to a Kema Tonsea named Londok who could no longer return to Kema because of a boat of Tolour people. Because [Kingdom of Ratahan] was friendly with the Portuguese, the area was attacked by "Shell" pirates (South Philippines) and Tobelo pirates.

Expel colonization movements against Spain

The Minahasa also fought a war with Spain which began in 1617 and ended in 1645. This war was triggered by the Spanish injustice against the Minahasa people, especially in terms of rice trade, as the main commodity at that time. Open war occurred later in the year 1644-1646. The end of the war was a complete defeat of Spain, so it was successfully expelled by the waranei (Minahasa knights.

Movement to drive out colonialism against the Dutch Company with the VOC

In the span of 1679 to 1809, it was the period of the Dutch Company with its VOC. During this period, there was quite a tension between the customary law of the Minahasa people and Dutch law. The meeting between the Dutch people and the Minahasa did not happen well, because the motivation of the Dutch people was certainly there to colonize. While the Minahasa people do not like being colonized. A number of agreements were made to try to conquer the Minahasa people. But, resistance must also occur, the peak is the Tondano War which occurred in 1808 to 1809.

The Tondano War, which lasted for 11 months and 4 days, was a heresy. For the sake of maintaining the sovereignty of the Land of Minahasa, the Minahasa warriors were willing to die. On the evening of the evening of August 5, 1809, the war fiercely fought, and ended with the defeat of the Minahasa people. This historical fact, as well as proving that the Minahasa people are people who are willing to risk their lives for the independence of their land, read the book "Heroes of the Minahasa War Against the Dutch" by David DS Lumoindong. At the same time it also corrected the stigma of many people to the Minahasa people, that "the Minahasa people were lickers of the Netherlands". That stigma is certainly not true, because the Tondano War, is the Minahasa War against the Dutch.

Expel occupation of Japanese opponents
The Minahasa struggle for independence since 1808 continues to flare up and begin waging guerrilla warfare throughout Indonesia. Minahasa warriors entered the Dutch army to learn everything in order to form a great force that could finally win the war. In the era leading up to Indonesian Independence, the Minahasa struggle movement had moved nationally by utilizing all Dutch and Japanese facilities. Minahasa people build Christian Forces, Associations of intellectuals, cultural associations. The Minahasa succeeded in gaining Dutch trust, even the Dutch army leaders were entrusted to the Minahasa people, such as the KNIL Army. The position held by the Minahasa people was a great force united with fighters from other regions so that Indonesia was independent. Great figures who were instrumental in giving birth to the Indonesian nation include Dr.G.S.J.Sam Ratulangi, A.Maramis, Kawilarang, Ventje Sumual,

There are a small number of Minahasa people who use the Japanese surname because some Minahasa people are married to Japanese people. The Land of Minahasa in ancient times was called [Land of Malesung] because of its shape like dimples or overflowing and bumpy soil. Minahasa slogan: "Si Tou Tumou Tou" which means humans live to humanize other humans, with the slogan of the struggle "I Yayat U Santi" which means going forward to develop the country.

Movement to drive out the colonial era of independence

The Minahasa struggle for independence continues to flare up while maintaining independence. War 14 February 1946.

Source: http://en.wikipedia.org/wiki/Minahasa

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To Lotan - Local Religions which are always tried to be destroyed by Imported Religions

Main Literacy
Get to know the religion of To Lotang Sidrap
Manado (DreamLandLibrary) - In Sidenreng Rappang Regency (abbreviated as Sidrap Regency) South Sulawesi there is a community that adheres to Local Religion or what is called To Lotang religion. They actually already knew God from the religion of migrants who claimed that they introduced the concept of God to the Bugis Society in general, while these imported religions cornered the people of To Lotang Religion as Animism and Dynamism.

Dewata SeuwaE / DewataE (God Almighty) has the title PatotoE (which determines destiny). The essence of the sacred vocabulary is clearly an emphasis on the meaning of the All-Everything.

To Lotang or To Wani is the first term spoken by La Patiroi, Addatuang Sidenreng VII, to refer to migrants from the South, namely Wajo. Where To Lotang consists of 2 (two) words, namely the word To (in the Bugis language meaning people), and the word Lotang (in the Bugis Sidrap language, with the words Lautang, which means South - from the direction of the Ocean).

The people of To Lotang (To Lautang - from the direction of the Ocean) believe that the first human on earth was destroyed (the sinking of Atlantis). As for the humans who are living now are the second period humans (After the Sinking of Atlantis, Red),

According to the Lagaligo Book Version I the story includes:

One time, PatotoE was fast asleep, while three of his followers (Rukkelleng, Rumma Makkapong and Sangiang Jung) who were entrusted to look after him, instead took for an instant to wander away to another world.

When the three arrived on earth, they saw that the world was still empty, and when they returned from their wandering, the three followers told PatotoE, about their experiences, that there was a world that was still empty.

Then the three suggested that PatotoE could send someone to live in an empty world. It turned out that PatotoE agreed with the three followers, then PatotoE negotiated with his wife Datumoste, as well as all the leaders in the land of Kayangan.

After his wife agreed, he sent Batara Guru (now known as Tomanurung.) Down to earth first.

After staying for a while on earth, the Batara Guru felt lonely, he begged that another human could be sent to earth, to accompany him.

Therefore I Nyili Timo, daughter of Riseleang, was revealed, who was later married by Batara Guru. The results of the marriage, gave birth to a son, named Batara First Lieutenant.

After Batara First Lieutenant, he was then married to Datu Sengngeng, daughter of Leurumpesai.

From the results of his marriage gave birth to two twins, Putra and Putri. His son was named Sawerigading, while his daughter was named I Tenriabeng.

Sawerigading then married I Cudai, one of the king's daughters from China, and gave birth to a child, named Lagaligo.

During the Sawerigading era, a country created by the Weak Ripah Loh Jinawi, Toto Titi Tentrem Kerto Raharjo. Residents highly respect his orders. However, after Sawerigading died, the community became chaotic. There was turmoil everywhere, so many people died. The incident angered Dewata SeuwaE. Dewata SeuwaE then ordered all humans to return to their origin, then there was a world emptiness (Sinking of Atlantis) for the second time ..

After all this time the world is empty, PatotoE is again filling humans on this earth as a second generation. The human descended from PatotoE will continue the belief held by Sawerigading before the world is emptied by PatotoE.

In the faith of Tolotang followers, the teachings of the God of SeuwaE (God Almighty) were revealed as Revelations at La Panaungi.

The revelations revealed to La Panaungi are:

Stop working, accept this what I'm saying. I am the Gods, who rules everything. I will give confidence that humanity will be safe in the world and days later.

I am your Lord who created the world and its contents. But before I give this revelation to you, cleanse yourself first, and after you receive this revelation, you are obliged to pass it on to your children and grandchildren.

The voice went down three times in a row, to prove the belief that it was truly a revelation that came down from Kayangan.

Next DewataE brought La Panaungi to the seven-layer land, and to the seven-layer sky to witness DewataE's power in two places, namely Lipu Bonga, which is a place for people who follow DewataE's orders.


The teachings received by La Panaungi were then spread to the people of etempat, to many followers. In the teachings of Tolotang, followers are required to acknowledge that Molalaleng is an obligation that must be carried out by followers.

One of these obligations is, Mappianre Inanre, namely rice offerings / food offered in rituals, by handing betel leaves and rice complete with side dishes to the Uwa and Uwatta Houses.

Tudang Sipulung, which is sitting together to perform rituals at a certain time, in order to ask for safety from the Gods. Sipulung, gather once a year to carry out rituals at Pabbere I grave in Perrinyameng. Usually done after harvesting rain-fed rice fields.

Tolotang also knows the Four Elements of human events, namely land, water, fire and wind.

In the ritual, the four elements are symbolized on four types of food, better known as Sokko Patanrupa (four kinds of rice).

White Rice is likened to Water, Red Rice is compared to Fire, Yellow Rice is likened to Wind, and Black Rice is likened to Land. Therefore, every Mappeanre or Mappano Bulu ceremony, the offerings consist of Sokko Patanrupa.

Before La Panaungi died, he had a message to continue the teachings he received from DewataE, and asked that his followers make a pilgrimage to his grave once a year. That is why, many of La Panaungi's graves are visited by their followers, not only for annual rituals.

These Tolotang adherents had developed, but in the 16th century, when Islam was influential in several kingdoms in South Sulawesi, the number of Tolotang followers tended to decline because almost all of the Bugis kingdoms converted to Islam.

This is the first time Islamization has taken place in Tolotang. But thanks to the obedience of the people to the Religion adhered to by their ancestors, then they too, can still survive until now.

In 1609, Addatuang Sidenreng, La Patiroi and his ex-Pak La Pakallongi, officially accepted Islam as their religion, and made it a royal religion. In 1610 in Wajo the Batu kingdom converted to Islam so that all its people were required to convert to Islam.


This is the second time Islamization has occurred in the region, which has befallen the To Lotang Community.

The Wani (Brave) people all refused to convert to Islam, so they were expelled from their homes, and sought refuge in another place that accepted them.

Led by I Goliga and I Pabbere, they left their ancestral land, Wajo, and migrated to other Bugis lands. I Goliga finally arrived at Bacukiki, Parepare and I Pabbere arrived at Amparita, which then entered into an Adek Mappura Onrona Sidenreng Agreement with La Patiroi.

Finally I Pabbere was given permission to settle in Loka Popang (difficult and hungry), south of Amparita, on condition that:

1. The Sidenreng tradition remains intact and must be obeyed
2. Decisions must be maintained
3. Promises must be kept
4. A decision that has been applied must be preserved
5. Islam must be glorified and practiced.

If in 1966 we were familiar with Hinduisasi, at the moment the Islamization was happening

After Pabbere's group I settled and farmed in Loka Popang, then the name was changed to the name Perrinyameng, which means after a hard time coming happy.
In this place, I Pabbere died and then was buried in Perrynyameng.

In Other Versions of Book I Lagaligo :

It is clearly stated that the founder of Toani Tolotang is La Panaungi. This Tolotang Toani knows God. They are more familiar with the name Dewata SeuwaE (God Almighty), whose title is PatotoE. (Which determines destiny)

So this To Lotang Local Religion, is not Animism or Dynamism as is often heralded by the Buginese themselves who already believe in Import Religion, who are no longer members of the To Lotang community.

Tolotang Religion is a religion that has known God since before the arrival of the Samawi Religions in the region.

Tolotang teaching rests on 5 (five) beliefs, namely:

1. Believe in the Gods SeuwaE, namely the belief in the existence of God Almighty
2. Believe the end of the world that marks the end of life in the world (Because maybe their ancestors experienced the sinking process of Atlantis Red.)
3. Believe there is a day later, namely the second world after the doomsday (From their ancestors who survived the sinking of Atlantis, they got the news Red.)
4. Believe in the existence of a recipient of revelation from God
5. Believe in Lontara as the sacred book of worship of To Lotang to the God of SeuwaE in the form of worship of rocks, wells and ancestral graves.

Maybe it needs to be clarified, that Worship to the Rocks, Wells, and Graves of Ancestors, is a Form of Direction as a Means of Concentration. So this does not make us judge them is Animism Dynamism.

If I may ask, is there a religion in this world that does not have one form of direction as a means of concentration. Kaabah (a building) is also a form of direction as a means of concentration.

In Tolotang society there are 2 (two) groups, namely Benteng Community (Tolotang People who have converted to Islam), and To Wani To Lotang Community (Communities that Still Embrace Tolotang Religion).

Both groups have different traditions in several religious processions, for example in the procession of death and wedding parties.

For Benteng Community, the procedure of marriage and death processions is the same as the procedure done in Islam.

For the To Wani To Lotang Community, the procession of death, through the procession of bathing the body which then wraps and layers it using Sirih leaves.

As for the To Wani To Lotang Group wedding procession. They carried it out before Uwatta, or the Ritual Leader who was still a direct descendant of the founder of To Wani To Lotang.

For the To Wani To Lotang community, the Sipulung ritual which is held once a year takes place in Perrynyameng, which is the location of the grave of I Pabbere. The completeness of the To Wani To Lotang community ritual, they are required to bring offerings in the form of rice and side dishes, which are believed to be provisions in the later days. So that the more offerings brought, the more provisions will be enjoyed in the future.

For the Benteng Group, the Sipulung ritual is carried out at the PakkawaruE well, where in the afternoon the people gather at the Uwatta residence and then at night they carry out the Sipulung procession. The Sipulung procession was in the form of reading Lontara (the Holy Book of the people of To Lotang) by Uwatta, where the people present at the time gave Sirih and Pinang leaves to Uwatta.

The To Lotang Traditional Ceremony is conducted by the To Lotang community which is held in Bulu (Gunung) Lowa, located in the axis of Pangakajene City and Soppeng City, and is located in Amparita in Tellu Limpoe District. This area is the location of Perrynyameng traditional ceremonies. The ritual is carried out once a year (January), with the implementation time must be discussed by Tolotang (Uwa) figures.

The adat ritual was carried out because of a message from I Pabbere. If he is gone, his children and grandchildren must visit him once a year. Watering the odor oil (smelling good) by Uwa, the attraction of Massempe (leg competition), which is now only done by children.

All the followers of different groups from various villages and cities, gathered in White and White Dress, Sarong and Headgear, for men, while for women wearing clothes like kebaya.

During the ritual, they sit cross-legged on a traditional mat with wisdom and silence, and concentration of concentration of body and soul to the Creator (Goddess of SeuwaE). Next is continued by worship by Uwatta, marked by the pouring of odor oil (fragrant oil) on the highly sacred Ancestral Stone, then proceed with Massempe activities.

Why stop working?

Because the archipelago at that time was rich in all plants, animals and anything that could be eaten.

Main Literacy

Source: http://tolotang.blogspot.com/2012/06/to-lotan-agama-lokal-yang-always-dicoba.html#more

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