Babiat

"RANGKUTI" AND "PARINDURI" 

CLANS ORIGIN 

According to folklore living in Mandailing, that the ancestors of these two generation (Rangkuti and Parinduri) is Datu Janggut Marpayung Aji who also was the Raja in Huta Lobu Mandala Sena (now Aek Marian). Datu Jannggut Marpayung Aji with his daughter living in Huta Lobu. The Datu (Raja) is like riding a white elephant if it is traveling and escorted the babiat (tiger).

In ancient times Datu Janggut Marpayung Aji is a wise and prudent. He has  mandraguna ('supernatural powers') unmatched throughout Mandailing. Wise and prudent king was staying in the Hutalobu village (now is Aekmarian village, at the edge of the valley districts Siantona-Sorik Marapi-Mandailing Natal regency). Datu Janggut Marpayung Aji  has a tiger that serve as mount wherever he went. But even if he is powerful but he is not arrogant, which is why it is said that the story held as Datu Janggut Marpayung Aji. This powerful king had a daughter who was very beautiful girl named Bujing Janggeas. When the princess was eating betel leaf will be seen flowing reddish color in her throat. Beauty Bujing Janggeas was already famous everywhere, so many children come to the king who comes home Bujing Janggeas, intends to woo the princess, however Bujing Janggeas always reject the application.

On a day when Datu Tolpang to apply for the Princess, then came Bujing Janggeas to welcome Datu Tolpang. Datu Jangggut wonder Datu Tolpang why not as usual and then he asked: "My sister Bujing Janggeas where bones are, why he did not greet me as usual?".

Then the princess replied: "Oh My dad was going to Rao to see the buffalo-buffalo bathing", said Bujing Janggeas.

Datu Tolpang say to myself: "Wow, this is a very good chance to steal the books were bones belonging to Datu Janggut heirlooms containing miracle of science, which should not be taught to others, in addition to descendants of Datu Janggut".

Then Bujing Janggeas go to the kitchen to cook a meal for the three of them with the Duma were arriving behind Princess. But Datu Tolpang silently into the chamber (room) places heirlooms belonging to Datu beard. Elsewhere, feeling uneasy Datu beard and he suddenly returned to Huta Lobu, while Datu Capping Tolpang continue to enter into, after the Datu beard up. Of course, he was very angry and said: "O go home Datu Tolpang ... there will be something going on that is not good that happened to your family (death)".

After hearing the news of truth (bad), and then Datu Janggut also went to the funeral Roburan Dolok to visit DatuTolpang, and Datu Janggut said: "O my friends Be patient".

Hear the words of Datu Janggut, and Datu Tolpang feel offended. One day was lost Bujing Janggeas brought the bunian or jin to Tor Dolok Sigantang. Because it can not stand the behavior of Datu Tolpang, consequently Datu Janggut angry with Datu Tolpang. On that day Datu Tolpang throwing mortar and deflected by Datu Janggut with indalu. Thus causing a lake in Mandailing Julu, Datu Tolpang and Datu Janggut condemned by saying: "Whoever Boru Lubis original descendants of Datu Tolpang, not late than Huta Lobu (Aekmarian). If violated frequent divorce ".

There was a young man surnamed Rangkuti told, that when he became acquainted with others and mention 'name' tribe Rangkuti, often people who just knew it was claimed new genera Rangkuti knew it was one of the clans of the tribe Mandailing. Just as Nasution, Lubis, Daulae, Pulungan clans, and so forth. It could be caused by population Rangkuti clan who tend to be few and only a few people who stand on the surface, so it is not too well known Rangkuti clan like Mandailing other clans. However, greatness is revealed through the history of the Rangkuti clan century before the Dutch colonists came to Indonesia.

According to the story Mandailing people, that Rangkuti surname was derived from the word "orang yang ditakuti" (man who feared), which when spoken quickly it will sound becomes "Rangkuti". Regarding the origin of the name 'Rangkuti' as it is found in the book by H. Arif Kamal Pulungan entitled "Data dan Silsilah Marga Rangkuti". It is the origin story challenge surname Rangkuti it begs the question: (1) since when the word "Rangkuti" it began to be called; (2) whether it was once the people who know it already Rangkuti clan Indonesian language?; (3) Given the word 'Rangkuti' it must have been suggested by people who certainly speak Mandailing, not Indonesian; and so (presumably this needs further investigation).

As per written in the book, the origin of the word it is because once Rangkuti, Sutan Parapat, as a king, ancestor Rangkuti clan, has the ability to tame the tiger (tiger Mandailing language is "babiat"). Not only tame, but also drive it everywhere he goes. Historically, only certain people who dubbed Rangkuti that can treat a tiger, such that it becomes like a tame pet. The tiger also behave like servants who serve on the master. Caused his power to conquer the tiger, then people assume Sutan Parapat and other ancestors who could ride the tiger as people feared. Because of the dreaded king, the people and future generations feared everyone else anyway.

Some argue that in the beginning clans evolved in Mandailing stems from the form of the kingdom. As Rangkuti, the royal clan located in Runding, across the Mandailing largest river named Batang Gadis. Runding kingdom is dealing with the royal Pulungan clan in Huta Bargot. Runding kingdom is one of the oldest Rangkuti kingdoms in Mandailing. When judging her, this kingdom was formed at approximately the middle of the eleventh century. Empire inhabited Rangkuti clan is quite broad, covering villages (Huta- Huta) in Mandailing Godang, Batang Natal and Mandailing Julu. One Huta in Mandailing Lobu or Godang is now called Aek Marian. Here lies the tomb of one of the clan ancestors Rangkuti namely, Datu Janggut Marpayung Aji, which is the fourth generation of descendants Sutan Pane, which is related to the Sutan Parapat.

Aekmarian layout is not too far from Panyabungan. Only about 30 minutes just to drive transport (bus) public. The road was smooth, as is heading West Sumatra. After arriving in Aekmarian and over a bridge that was there, we will see a marker in the direction of the tomb on the right, pointing to a similar small alley way. The marker reads "Datu (Raja) Marpayung Janggut Aji" on it and the word "Rangkuti" with letters lined up vertically beneath. Past the houses in the alley, we then turn left and walk uphill to the top, go into the forest area. The road is in the form of steps-steps that have overgrown shrubs. On either side is a heterogeneous forest. Quite tiring for unusual exercise.

After nearly 15 minutes to walk to the top, then we come on level ground, no longer staircase steps. Look to the right, there lies the tomb. A tomb that is quite extensive. It is estimated that the human body in them higher and larger size than the size of the average human body now. It was about 3 × 3 square meters. It's just a simple tomb surrounded by rocks of similar composition rocks, with a large stone at one end that serves as a headstone. Script on the ancient tombstones no longer clear because it has been covered a fungus. On it in the form of land overgrown with weeds. Cleared only when there is a pilgrimage to the tomb.

As the old cemetery, there supposedly mystical air in this tomb. From the first, a lot of people are curious about the contents of the tomb. As per the trust that was handed down from generation to generation, it is believed that there are treasures in the tomb were also buried with the remains of Datu Marpayung Janggut Aji. This is often a treasure hunt people. Usually this tomb treasure hunters in action at night. But often, the hunter is not up on his intentions as something that is difficult to explain. According to the story the elders in the village, one time there were people who barely made it, but when he got closer to the treasure, there came strange noises that make the person cancels his intentions and fled. After that, no one else dared to tinker with the tomb though no one is keeping.

Probably because no one guarding the tomb eventually seem neglected. Just look at the way that has been covered with shrubs. The road should be a staircase that the main access to the tomb is not seen again and in some undakannya be quite slippery because the ground has been covered with shrubs. The tomb is supposed to make it look more beautiful restored and maintained because it is one of important historical sites in the area, looking grim and almost just looks like a regular ground when not lined. Nampang little in between shrubs.

Not only is the tomb of Raja Datu Marpayung Janggut Aji. Some of the important historical sites in the period before the advent of Islam to the region, almost ignored. Even some stone inscriptions or statues of Hindu belief at the time, many were not known to exist. May actually still a lot of untapped, both physically and historically.

Presumably the issue of preservation of historic sites is not received significant attention from the local community and local government. One thing that is "normal" in the area Mandailing. Not surprisingly, local development is slow. Yet when optimized, history and culture is very potential to be developed and can be a positive influence on society that most sectors of the economy are still living below the poverty line. When the public and local authorities no longer care about the history and cultural heritage that is priceless, it seems this will be important for the "PR" next generation of Rangkuti.(EN)

Gandoang. June 30, 2014.

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Baitang & Langkitang

Brief History Lubis clan in Mandailing Julu (2)

By  Edi Nasution 

In the region there Mandailing Julu folklore about the history of the Lubis clan is descended from a character named Namora Pande Bosi, was a famous blacksmith leading expertise and had two twin boys named Baitang and Langkitang. After his Baitang and Langkitang adult, independent and well-established. Then Namora Pande Bosi corresponding ancestral customs of yore, told Baitang and Langkitang (family with his entourage) to open a new huta to a place, where there is a meeting (Partomuan) two rivers that flow from the two conflicting right direction (in the language of Mandailing called Muara Patontang), then that's where they opened a new settlement a good place. 

After a long wandering finally Baitang and Langkitang (family with his entourage) find Muara Patontang. And they then opened a new settlement at that place in two opposing river estuary, in Aek Batang Gadis ie: Aek Singangir and Aek Singengu and they named Huta Nopan to in memory of their mother's place of origin (Baitang & Langkitang folklore). 

Baitang continued on up to the upper accordance with the mandate of Namora Pande Bosi meeting two rivers namely: the Batang Gadis and Batang Pungkut then founded a new settlement called Muara Partomuan (Lubis), where Baitang founded the first settlement which is now called Muara Pungkut. Baitang have the toughness or extraordinary dexterity, as it was named the "Lubis Singasoro or 'Lion Pounce' (because there are events where a group of people who were panning for gold gang Baitang to harm her, but Baitang can conquer everything and makes his slave). 

Lubis descendants inhabit Singasoro ranging from: Muara Partomuan till kingdom Manambin Lubis, Ulu Pungkut until Huta Nagodang, Lumban Balian, or Tamiang, Tor Panjomburan and Tadangka Dolok, Tobang until Silugun, Pakantan Dolok and Pakantan Lombang. 

Lubis village in Mandailing have distinctive characteristics, which are always built near the mountain such as: (1) Traditional Tamiang kingdom located at the foot of Mount Tor Sijanggut and Batang Gadis river; and (2) Kingdom of Pakantan Dolok Dolok and Pakantan Lombang the villages into the area located at the foot of Gunung Kulabu and close to the Batang Gadis watershed. 

Not long after her son left Baitang and Langkitang, Namora Pande Bosi died and was buried in Hatongga. All descendants Baitang and Langkitang that spread across the land and Mandailing Julu especially in other places recognized as Mandailing people surnamed Lubis. 

Based on the research literature civilization Buddhist/Hindu ancient times, mentioning among other things: 

First, according to ancient scriptures of Buddhism and Hinduism, a temple established in nearby relaxing place the gods. Tops and hill slopes, areas of volcanic activity, plateau, river banks and lakes, dan "pertomuan" (meeting) of two rivers is considered to be a good location for the erection of a temple. 

Second, in South Tapanuli and Mandailing, particularly in the area of ​​Padang Lawas, the site of dozens of Indonesian classical era heritage monument, said biaro better known by the public as a substitute for the word temple. Biaro word itself comes from the Sanskrit word, which originally meant monastery where monks gathered porch or take a walk. Later in the Indonesian word be convent or monastery which means where the monks or priests. In the Hindu tradition known construction of the presence of several provisions, among others: the placement of sacred buildings near the water (tirtha), both in the river water (especially around meeting/battle two streams), lakes or the sea. In conditions where no geographical objects containing water, it must be made holy pond in the courtyard of the building. He also explained that another good place for the erection of a building on top of the mountain is sacred, the slope, mountain, forest, or in the valley. We know that most temples in Java erected near the river flow. That Borobudur occupy land at the confluence of the River Progo Opaque, and also Biaro Sipamutung in Padang Lawas South Tapanuli-Barumun established at the confluence with the Batang Pane. 

Third, in the opinion of the author Namora Pande Bosi message to his son Baitang and Langkitang to open the kingdom and the new settlement between the two rivers that flow from the two conflicting right direction (the battle), it turns out that the principle of civilization concept derived from existing Buddhism in Padang Lawas, namely: where Biaro Sipamutung in Padang Lawas-South Tapanuli established between the confluence Barumun with the Batang Pane rivers. 

Fourth, so the history of the descendants of Namora Pande Bosi (Lubis) with Hindu civilization also uses the name as the title of raja with the title Radja Alogo Partomoean and the name of the king as Partomuan Lubis, Patuan Dolok title. 

Fifth, according to ancient scriptures of Buddhism and Hinduism meeting between the two rivers symbol of fertility Agriculture. Water also symbolizes fertility, or a symbol of life itself. The water continued to flow as life continues, and life goes on like water flow. There is no life on Earth without water strut, because the water becomes very important maintained continuity, sustainability, fertility and purity. 

Notes on the use of water resources currently Mandailing region, among others: there are several terms that are given to the water source in the Mandailing region, where the river is called the stem; tributary called aek, or twigs rivers called rura and springs called mual. The names of many river or estuary even be used as a reference the name of the settlement Mandailing. In Mandailing community, the existence of the river and creeks that surround their settlements multifunctional role, as bathing, washing and drinking water and latrines, irrigate agricultural land, support the social function of culture (eg ceremonial patuaekkon boru), religious (supporting the implementation of worship) , and also the economy (search for gold (manggore), fish, building materials such as sand, gravel and stone). In other words, for the water Mandailing a "fountain of life" which also was entangled with social institutions, cultural, economic and ecological. 

Life in those days, people are Buddhist and animist (megalithic) coexist where there is an exchange of culture, customs, ancestral values ​​and outlook on life before Islam entered the Land Mandailing and South Tapanuli. Suryadinata argued that "ethnic" or ethnic group originating from a common ancestor (real or imagined) and usually has the same roots as well, although not always the case. The formation of a nation is the sense of belonging to a common heritage and a desire to live together. 

Raja Panusunan in Mandailing all derived from a single lineage, namely: (1) the descendants surnamed Lubis in Mandailing Julu one offspring Namora Pande Bosi; and (2) the descendants surnamed Nasution in Mandailing Godang one Sutan Diaru descent. Met Raja Panusunan in "peradatan" (meetingin customary) as "Mardomu Daro" ('blood meet').

Mandailing Julu has six (6) Raja Panusunan, which consists of: (1) Lubis Si Baitang; lowering Lubis who became Raja Panusunan of Tamiang, Manambin and Pakantan regions; and (2) Lubis Si Langkitang; lowering Lubis who became Raja Panusunan of Singengu, Vegetable Maincat and Tambangan regions. 

Mandailing Julu region (upstream) means Mandailing area located in the upstream portion of the Batang Gadis river that crosses the Mandailing region upstream to downstream.  Posts about Namora Pande Bosi by Mohammad Said in books Soetan Koemala Boelan (Flora) is: "In 1887 the Dutch authorities that are known by Old Mountain King (Padang Lawas) save a heritage of copper statue, known as the statue of Lord Lokanatha (one in a thousand name of Lord Shiva). statue was taken Netherlands and is now housed in the Museum Center, Jakarta. Sarnaja Brandes who immediately examined the statue, successfully translate the text in letter Kawi as follows: 

The Brandes permulaaan inscription translated sentence above to the Dutch language as follows: 

"Heil" Çaka-jaren verloopen 946, in maand Caitra op de dag van den derden Lichte helft and de maand of vrijdag, toen heeft Surya, de Meester did styl van den SMID). Heere Lokanatha vervaardigd ... "

Translation into English is: "Long live the 946 Year Çaka Caitra month, day 3 coincided Juma'at adults that Surya, panda iron, finish carve (sculpture) Lokanatha god this ..." 

Shown in the original text of Surya figures, called 'jurupandai' (experts). In the Dutch language copy reinforced with SMID Meester term, which means that no other blacksmith. It immediately reminds us of the name Pande Bosi, he explained Namora Pande Bosi. From carving it can be understood that the Solar has managed to make a statue of a god or Lord of the course to be personified idol of the adult populace. An expert and without worrying about falling ketulahan to be coached copper idol, rather than a haphazard. He is of course in addition to the expert who is also a prominent and highly respected has deegre. Somewhat unusual with that name also makes us direct question, whether the character was not known to the ancient character of the people named Namora Pande Bosi. Surely not just a coincidence that there is a statue maker jurupandaide Meester SMID Lokanatha Lord Copper, while there are also clever Bosi known by the people over the centuries. From other sources may be added, that before Namora Pande Bosi living in Hutalobu Hatongga Sigalangan there's more named Namora Pande Bosi, the grandfather (grandfather) of grandparents Namora Pande Bosi is in Huta Lobu aforesaid. The Namora Pande Bosi I lived in Padang Bolak Ruar Tonga (Sahit ni Huta). 

There are three (3) days of predictability regarding the generation of Namora Pande Bosi and his descendants were. 

First, the generation of the solar age 946 years or about the year 1024 AD, as Surya is a noble interpreter blacksmith skills and leading; 

Second, generation Çaka year 1287 (1365 AD) empire in Mandailing which must be led by a leading figure, named Namora Pande Bosi; and 

Third, the generation of a younger age is only about the 16th century AD According to legend (stamboom) is done or kept by the descendants of Raja Panusunan Soetan Koemala Boelan of Tamiang Kingdom in Mandailing.  

Medan, late October 1998.

(from the sharing of resources)

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Namora Pane Bosi

Brief History Lubis Clan in Mandailing Julu (1)

By Edi Nasution

In the region there Upper Mandailing (Mandailing Julu) folklore about the history of the Lubis clan is descended from a character named Namora Pande Bosi, was a famous blacksmith leading expertise and had two twin boys named Baitang and Langkitang. After his Baitang and Langkitang adult, independent and well-established. then Namora Pande Bosi corresponding ancestral customs of yore, told Baitang and Langkitang (family with his entourage) to open a new huta to a place, where there is a meeting (Partomuan) two rivers that flow from the two conflicting right direction (in the language of Mandailing called Muara Patontang then that's where they opened a new settlement a good place.

fter a long wandering finally Langkitang and Baitang ((family with his entourage) find Muara Patontang in Kota Nopan (Mandailing Julu). And they then opened a new settlement at that place in two opposing river estuary, in Aek Batang Gadis ie: Aek Singengu and Aek Singangir they named Huta Nopan to in memory of their mother's place of origin (Baitang & Langkitang).

Baitang continued on up to the Upper accordance with the mandate of Namora Pande Bosi partomuan (meeting) two rivers namely: the girl with Aek Ulu Pungkut then founded a new settlement called Muara Partomuan (Lubis Partomuan), where Baitang founded the first settlement which is now called Muara Pungkut. Baitang have the toughness or extraordinary dexterity, as it was named the "Lubis Singasoro or Lion Pounce, (because there are events where a group of people who were panning for 'gold gang' Baitang to harm her, but Baitang can conquer everything and makes his slave).

Lubis descendants inhabit Singasoro ranging from: Muara Partomuan till kingdom Manambin Lubis, Ulu Pungkut until Huta Nagodang, Lumban Balian, or Tamiang, Tor Panjomburan and Tadangka Dolok, Tobang until Silugun, Pakantan Dolok and Pakantan Lombang.

Lubis village in Mandailing have distinctive characteristics, which are always built near the mountain such as: (1) Traditional Tamiang kingdom located at the foot of Mount Tor Sijanggut and river valley (aek) Batang Gadis; and (2) Kingdom of Pakantan Dolok and Pakantan Lombang the villages into the area located at the foot of Mount Kulabu and close to the Batang Gadis watershed.

Not long after her son left Baitang and Langkitang, Namora Pande Bosi died and was buried in Hatongga. All descendants Baitang and Langkitang that spread across the land and Mandailing Julu especially in other places recognized as Mandailing people surnamed Lubis.

Based on the research literature civilization Buddhist/Hindu ancient times, mentioning among other things:

First, according to ancient scriptures of Buddhism and Hinduism, a temple established in nearby "a place to have fun" the gods. Tops and hill slopes, areas of volcanic activity, plateau, river banks and lakes, dan meeting (battle) of two rivers is considered to be a good location for the erection of a temple. 

Second, in Mandailing, particularly in the area of ​​Padang Lawas, the site of dozens of Indonesian classical era heritage monument (Portibi), said biaro better known by the public as a substitute for the word temple. Biaro word itself comes from the Sanskrit word, which originally meant monastery where monks gathered porch or take a walk. Later in the Indonesian word be convent or monastery which means where the monks or priests (Koestoro et al, 2001). In the Hindu tradition known construction of the presence of several provisions, among others: the placement of sacred buildings near the water (tirtha), both in the river water (especially around meeting/battle two streams), lakes or the sea. In conditions where no geographical objects containing water, it must be made holy pond in the courtyard of the building. He also explained that another good place for the erection of a building on top of the mountain is sacred, the slope, mountain, forest, or in the valley (Kramrisch, 1946). We know that most temples in Java erected near the river flow. That Borobudur occupy land at the confluence of the River Progo Opaque, and also Biaro/ temple Sipamutung in Padang Lawas South Tapanuli Barumun established at the confluence with the Batang Pane.

Third, in the opinion of the author Namora Pande Bosi message to his son Baitang and Langkitang to open the kingdom and the new settlement between the two rivers that flow from the two conflicting right direction (the battle), it turns out that the principle of/ konsep culture-civilization concept derived from existing Buddhism in Padang Lawas, namely: where Biaro Sipamutung in Padang Lawas-South Tapanuli established between the confluence Barumun river with the Barumun Pane river.

Fourth, so the history of the descendants of Namora Pande Bosi (Lubis), Hindu civilization also uses the name as the title of king with the title Radja Alogo Partomoean And the name of the king as Partomuan Lubis, Dolok Patuan title.

Fifth, according to ancient scriptures of Buddhism and Hinduism meeting between the two rivers symbol of fertility Agriculture. Water also symbolizes fertility, or a symbol of life itself. The water continued to flow as life continues, and life goes on like water flow. There is no life on Earth without water strut, because the water becomes very important maintained continuity, sustainability, fertility and purity.

Notes on the use of water resources currently Mandailing region, among others: there are several terms that are given to the water source in the region Mandailing, where the river is called the batang (stem); tributary called aek, or twigs called rura and springs called mual ('nausea'). The names of many river or estuary even be used as a reference the name of the Mandailing settlement. In Mandailing community, the existence of the river and creeks that surround their settlements multifunctional role, as bathing, washing and drinking water and latrines, irrigate agricultural land, support the social function of culture (eg ceremonial patuaekkon boru), religious (supporting the implementation of worship), and also the economy (search for gold like manggore, fish, building materials such as sand, gravel and stone). In other words, for the water Mandailing a "fountain of life" which also was entangled with social institutions, cultural, economic and ecological.

Life in those days, people are Buddhist and animist (megalithic) coexist where there is an exchange of culture, customs, ancestral values ​​and outlook on life before Islam entered the Land Mandailing and South Tapanuli. Suryadinata argued that "ethnic" or ethnic group originating from a common ancestor (real or imagined) and usually has the same roots as well, although not always the case. The formation of a nation is the sense of belonging to a common heritage and a desire to live together.

In Raja Panusunan Mandailing all derived from a single lineage, namely: (1) the descendants surnamed Lubis in Mandailing Julu one offspring Namora Pande Bosi; and (2) the descendants surnamed Nasution in Mandailing Godang one Sutan Diaru descent.  KRaja Panusunan  met in ctivity of indigenous as the "Mardomu Daro".

Mandailing Julu has six (6) Raja Panusunan, which consists of: (1) Lubis Si Baitang; lowering Lubis who became Raja Panusunan Tamiang region, Manambin and Pakantan; and (2) Lubis Si Langkitang; lowering Lubis who became Raja Panusunan Singengu, SayurMaincat and Tambangan regions.

Julu Mandailing region (upstream) means Mandailing area located in the upstream portion of the Batang Gadis river that crosses the Mandailing region upstream to downstream.

Posts about Namora Pande Bosi By Mohammad Said in booka, Soetan Koemala Boelan (Flora) is: "In 1887 the Dutch authorities that are known by Gunung Tua (Padang Lawas), Raja  save a heritage of copper statue, known as the statue of Lord Lokanatha (one in a thousand name of Lord Shiva). statue was taken Netherlands and is now housed in the Museum Center, Jakarta. Sarnaja Brandes who immediately examined the statue, successfully translate the text in letter Kawi" as follows:

The Brandes beginning inscription translated sentence above to the Dutch language as follows:

"Heil" Çaka-jaren verloopen 946, in maand Caitra op de dag van den derden Lichte helft and de maand of vrijdag, toen heeft Surya, de Meester did styl van den SMID). Heere Lokanatha vervaardigd ... "

Translation into Indonesian is: "Long live the 946 Year Çaka Caitra month, day 3 coincided Juma'at adults that Surya, panda iron, finish carve (sculpture) Lokanatha god this ..."

Shown in the original text of Surya figures, called jurupandai. In the Dutch language copy reinforced with SMID Meester term, which means that no other blacksmith. It immediately reminds us of the name Pande Bosi, he explained Namora Pande Bosi. From carving it can be understood that the Solar has managed to make a statue of a god or Lord of the course to be personified idol of the adult populace. An expert and without worrying about falling to be coached copper idol, rather than a haphazard or ordinary artisan. He is of course in addition to the expert who is also a prominent and highly respected berderajad. Somewhat unusual with that name also makes us direct question, whether the character was not known to the ancient character of the people named Namora Pande Bosi. Surely not just a coincidence that there is a statue maker jurupandaide Meester SMID Lokanatha Lord Copper, while there are also clever Bosi known by the people over the centuries. From other sources may be added, that before Namora Pande Bosi living in Hutalobu Hatongga Sigalangan there's more named Namora Pande Bosi, the grandfather (grandfather) of grandparents Namora Pande Bosi is in Huta Lobu aforesaid. The Namora Pande Bosi I lived in Padang Bolak Ruar Tonga (Sahit ni Huta).

There are three (3) days of predictability regarding the generation of Namora Pande Bosi and his descendants were.

First, the generation of the solar age 946 years or about the year 1024 AD, as Surya is a noble interpreter blacksmith skills and leading;

Second, generation Çaka year 1287 (1365 AD) empire in Mandailing which must be led by a leading figure, named Namora Pande Bosi; and

Third, the generation of a younger age is only about the 16th century AD According to legend / pedigree (stamboom) is done or kept by the descendants of Raja Panusunan Soetan Koemala Boelan is kingdom ofTamiang in Mandailing.

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Gandoang. June 27, 2014

(from various sources)

Ancestors

Where our ancestors come from?

Abstract

Beliefs about ancestral origins of a tribal (ethnic groups) that are rooted far from the island of Sumatra was not only dominated by Minangkabau society. There are at least 6 other tribes claiming to come from areas far beyond the island of Sumatra, the Riau Inderagiri community in Kuantan, Kerinci community, Karo ethnic (especially Marga Sembiring), Barus community on the west coast of North Sumatra, Pakpak and Mandailing  ethnics in North Sumatra.


Prologue

In prehistoric times, is a profess belief in animism that they believe that the spirits of people who have died around the corpse is still there, and they still need like during his lifetime, so it is understandable if the body remains intact, because the bodies were placed in stone houses in order not to be disturbed by wild animals. In this animistic belief system, large trees, wide river, mountains and hills, is considered have the guardian (subtle beings) that can stigmatize a person if he is not doing well. Dempo peak in South Sumatra, for example given by the grain-grain oarng certain individuals, as a legacy of the pre-history who believe. That still exist outside the human spirits that can be mastered. Belief in the spirit world seen from the direction of the placement of the corpse's head is directed to the place of origin or abode of ancestral spirits. The place is usually believed to be the spirits of ancestors is the direction of the sunrise or sunset and the high places, for example, mountains and hills. Evidence regarding it can be seen from the results of the excavation of ancient tombs in some places, such as in Bali, indicates the direction of the head of the corpse was always to the east or the west or toward the tops of the mountains and hills.

Practices animism seen in the organization of the ceremony ceremonies associated with death. Solemnization of death based on the belief that it was basically a death did not bring a change in position, state, and one's nature. With that foundation, the burial of the bodies is always accompanied with the stock-stock grave and container bodies adjusted his position, so that the dead person's position in the spirits of the same nature as when he was alive. The core belief is the worship and perhormatan to the spirit of people who have died, especially the respect and worship of ancestral spirits (the ancestors). Inside the caves discovered a human skeleton that had been buried. Such a finding is very important to examine the custom to bury the bodies with their religious beliefs. Historians conclude that at that time people already have certain beliefs about death.

Erect buildings-building tradition megalithicum always associated with the belief that there is a relationship between the living with the dead (mega means big, lithos means stone). Especially the belief in the existence of a strong influence of the dead on social welfare and plant fertility. Large stone buildings incorporated into the medium homage.

At the plant, the trust still animism, dynamism, and totemism. However, it is much higher than the previous period. At this time performed the ceremonies of respect for ancestral spirits. The ceremony was most striking in the funeral ceremony for them that are deemed especially prominent by the community. People who die usually equipped with an assortment of items used everyday such as crockery, jewelery, and so on are buried together. The point is that the spirit of the deceased will not get lost on the way to where the ancestors or their origin. If a place is considered as the spirits too far or difficult to obtain, then the people who died quite buried somewhere by putting his focus to a spot referred to, namely the 'spirit of place'.

At the plant, the deceased received a special honor. This is evidenced by the discovery of many objects in the form of a large stone structure in various forms and is usually called megalithicum building. Megalithic buildings spread almost all over the Indonesian archipelago. The shape of the building is an assortment that has the primary purpose of which is the cult of the ancestors. The oldest building may serve as a grave. The forms may be burial place: dolmen, stone coffin, stone chamber, sarcophagus, kalamba or stone vessels, waruga, stone cage and retrieval bracelet. In places such graves are sometimes found other large stone buildings as a complement to the cult of ancestor spirits such as 'menhir', 'patung nenek moyang', 'batu saji', 'batu lesung' atau 'lumpang', 'batu dakon', 'punden berundak', 'pelinggih  batu' atau 'batu jalanan'.

In Pasemah, South Sumatra and also found a statue menhir ancestors. Several types of graves had been developed in the form of functions, for example dolmen experiencing various forms, which made for a spirit shrine or place offerings. Dolmen shrine that developed into among the people who have advanced megalithic used as a seat by chieftains or kings were still alive.

All human beings who live on this earth, have a desire to know all the ins and outs that exist in the natural surroundings, including our ancestors in ancient times that has not been influenced by the modern sciences. The more advanced the mind human, the deeper he plumbed the secrets of the natural surroundings and the wider the view the limit anyway. In contrast to humans who were alive at the thought of a simple nature, it is definitely the limit may be more narrow view of it.

What is described above that the gods, spirits and magic, not all worshiped and honored with affection, precisely there that intimidated them, thus encouraging human or our ancestors to pay their respects, for example, give offerings, victims, and others. With such actions, be they expected protected and not get hazard. Maybe once the deeds of our ancestors towards dunuia outside pancainderanya it, is the beginning of the development of their kepercayaandi. Apparently, the conception of 'magic' is more rooted in the old ethnic society in Indonesia.

Developments of religion on the island of Sumatra is the role of 'traditional way' which over the centuries since our ancestors know Hindu and Islamic culture. Traffic across the world that our homeland from all directions, a culture (cultuurroute) in the development of Indonesian culture. Even situated areas close to the pulse of the traffic, got in contact with a foreign culture, which almost always involves acculturation in Indonesia. Civilization is only a 'thin 'layer' on top of the original Indonesian civilization Austris pattern and a source of copyright in the role of Indonesian history over the centuries. The penetration of foreign culture has influenced Indonesia's role with the commercial world is following the path of Hindu civilization.

Through traditional commercial street via the Malacca and Sunda, so is the case with Islam entered into our country via Arab, India and Persia (Iran) merchants, howsoever caused not have to import it into the country, which then affects people's lives Indonesian nation and state in general, and especially in contact with coastal regions traversed ataun port or the trade route.

Sriwijaya empire collapse at the end of the XIV century and dilancarkanya expedition under Zheng Ming in the early 15th century in Southeast Asian waters arrival of the Portuguese who brought 'disease' crusade. 'Demak keratin' revolution that occurred in the 16th century, accelerating the process of Islamization in this area. Palembang as the first home of the founder of the kingdom of Raden Patah of Demak, Demak and recognizes the power of developing into a new expansion to the Islamic center as a powerful driving motors. The process of Islamization in the hinterland ('Uluan') is somewhat different than in the center of the kingdom, such as in the area of ​​Palembang, where the role of the preacher, priest, religious teachers, and pilgrimage-Hajj, is very important. In addition, the role of the Musi river with her children (Batang Sembilan) not less important, because the river is a means of communication at the time. With a river boat ride menghudik native preachers spreading the religion with persistent up to the hinterlands.

Sriwijaya navigation capabilities in the news Arabian history, narrated that Sriwijaya also entered trade relations by sea to the east coast of Africa in 1154 AD It is not surprising, because the trade overwater taken from Maluku alone is Sriwijaya eighth circle of the earth. The development of religion in this era embraced pendidikanya Hindu-Buddhist, Islamic, and Christian. How the development of these religions in the nineteenth century, can not know for sure, because of the difficulty getting transportation sources of the religion.

As we know, that the Hindu-Buddhist kingdom of Srivijaya in the days to 'state religion', so until now there is still a believer in small amounts in some areas, including in the city of Palembang itself. It shows a sign that in the nineteenth century, and the religion was still growing, up until now there are still adherents. Similarly, when entering Islam in Sumatra are able to influence the minds and trust of the population., Has been spread by the chaplain. It has shown us that in the nineteenth century Islam had lived and grown, and it has been embraced by the majority of the population on the island of Sumatra. Subsequently, in the mid nineteenth century the Christian religion flourished. But Christianity is generally supported by the entrants and smaller amounts of the Islamic faith.

After the run what is called 'Political Ethics' in 1900, the influence of western education (secularism) increased evenly among the superiors, and so are the rapid advances made by zending and mission in education, which is silent- silent get subsidies from the colonial Dutch, a great challenge for Islamic institutions in general nationalism, individualism and so are the particular characteristics of the western nations, which at the time was starting to get in the way of thinking among the educated natives who received education from the West.

Kuantan Community - Lubuk Jambi

Kuantan community and Kerinci society even inherit the same or similar myth to the people of Minangkabau, derived respectively in Lubuk Tambo and Tambo Natural Kerinci in Jambi. The second legend linking origin community with an oversized name Iskandar Zulkarnain, the same as listed in the Natural Tambo Minangkabau. What is different is the culture of the chapter who is the founder and creator of custom rules for each community.

Kuantan community believes that the Maharaja is the son of Alexander the Kings when he got on the island of Sumatra (Gold island), landing on the Hill Grill in upstream Batang Kuantan-Inderagiri  is on the edge, and then establish the Kingdom Kandis the palace named the Palace Dhamna. According to the Lubuk Kuantan, namely the legendary figure Minangkabau people, Datuk Perpatih Nan Sabatang and Katumanggungan just Patih and Prince Hero Member of the Royal Koto Alang, was a splinter empire upstream of Batang Kuantan is being attacked by Kandis larger kingdom. This Patih and Tumenggung fled to Mount Marapi, while the king fled to Jambi is to Muara Batang.

In the version of the Minangkabau people, the Maharaja of Kings landed directly on top of Mount Marapi after the seas long enough. Maharaja then set up the oldest villages in Minangkabau villages namely Pariangan on the south slope of Gunung Marapi.

Kerinci community

The same money, the people Kerinci also admitted linked to the Maharaja of Kings, except that they agreed with the story about "down from the top of the Mountain Marapi". Kerinci community just make branches own story by stating that his ancestors are Indarbayang, sailing directly from Mount Marapi to Mount Kerinci, but due to the rugged terrain that brought the ship finally docked at Mount Nettles. A stick figure Datuk Nan Perpatih  is also known in the Tambo Alam Kerinci. For the record, this actually Kerinci region already has a very old civilization that was developed by the Proto-Malay communities with megalithicum culture. Kerinci is one of four regions in Sumatra who had known characters. Growing in Kerinci script called incung script. Three other areas that have characters in Sumatra is Mandailing, Rejang and Lampung.

Immigrants from India

A hypothesis found that Minangkabau cultural affinity with Hellenism culture that developed in India after the conquest of the Indus River valley region by Alexander the Great. One trail that corroborate this hypothesis is the finding of similarity of nearly 90% from one carving patterns Minangkabau with one carving patterns that developed in Gandhara region. Shaped coil motif is the grape leaf motif that has existed since ancient Greece. Besides the names of the ancestors of the Minangkabau in Tambo is also identical to the typical Indian names. An example is the Maharaja and Indra Jelita.

Karo ethnic - Marga Sembiring

The roots of Indian culture is also found in the Karo, Pakpak and Mandailing ethnics. Karo ethnic especially Marga Sembiring is believed to come from Cheti and Tamil, India. In the book of constitution Pardosi dynasty, rulers of Barus, stated that the source of all sources of law in the kingdom comes from the indigenous Bugis, Cheti, Islam and others. In Barus alone we can easily find traces of Tamil culture, for example in the form of vocabulary such as marapulai, marble, mate, mahligai and so on (remember tomb mahligai in Barus). Sembiring clan itself has sub-clans with names such typical Tamil namely Brahmana, Pelawi, Depari, Maha, Pandia, Meliala and Cholia. Sembiring itself in the Karo original language means the 'black' (the 'mbiring') which refers to the physical characteristics of South Indian Tamil origin.

Pakpak ethnic 

In the northwest region of North Sumatra Province, dwells too ethnic Pakpak. Told in Pakpak history that their origin is from South India, from Indika Tondal to Tapus Estuari near Barus and growing in Pakpak land and into land parts. Basically since they already have a clan from the country of origin, but later formed a new clan that is not much different from the original clan.

Told that the early Pakpak ancestor is Kada and Lona who had left their villages in India and stranded on beach Barus and continue to enter to the Dairi land, have a child of their marriage, named Hyang. Hyang is a sacred name in Pakpak ethnic.

Role Barus City

Both ethnicity above that Karo ethnic - Marga Sembiring and Pakpak strongly associated with the role of Barus City on the west coast of North Sumatra near Sibolga now. Barus is an international trading city in the world which are well known in the east along the trade routes of China, Champa, India, Persia, Arabia to continue to 'Asia Kecil' (Turkey), Egypt and Rome. Barus city immediately brings us to the memory 'kampar' (camphor) in the Dutch language, perhaps of the spoken word lime kofur by the Arabs). Similarly, frankincense (beruoe in Dutch) probably from the Arabic word (lu) tire-ox or incense Sumatra.

Camphor and incense that was long ago exported from Barus addition to other outcomes such as gold, ivory and culabadak. But the most important camphor, because the commodity is what makes Barus City so famous in the world at that time. Barus camphor from the city is the most widely sought after because of the best quality, best-selling and the price is approximately 8 times more expensive than lime-camphor origin elsewhere. (Marco Polo never mentioned, the price of gold camphor as the same weight!). Imagine how advances in an area that holds the monopoly of a commodity (camphor and incense) are highly sought after "developed world" past both in Asia and northern Africa and probably in Greece.

A Dutch once wrote that the incense of Barus, has been used as one of the preserve (embalming) the bodies of the kings of Egypt before Christ. Because of the importance of this Barus City, since ancient times has been known in the world of trade names baros, balus, Pansur, Fansur, pansuri (from Pansur little village in the north of Barus), Kalasaputra (from the word Kalasan, camphor-producing areas between the Barus City  and Chenendang River), karpura-dwipa, barusai (by Ptolemy of Alexandria about the beginning of the solar year), hibiscus-Preferred and others.

Mandailing ethnic 

We switched to Mandailing ethnic inhabiting the southern part of the province of North Sumatra. Mandailing narrated Munda is derived from a region in Central India. They have moved on to a 6-century, as the nation was hit by an attack from Iraq Arayan expand their influence. After crossing the Himalayas they settled briefly in Mandalay, the Burmese ancient mother country. It is probable Mandalay name itself comes from Burma the word that follows the Mandailing accent.

Once again. move because they forced the tribal upheaval in Burma are often fought. At that time they crossed the Strait of Malacca, which at the time was not a big ocean, so it's understandable that at times certain areas of Sumatra and the Malay Peninsula Land only separated by a small strait.

The Munda has triumphed across the small sea and established a kingdom in Batang Pane, Portibi, the incident allegedly occurred at the end of the century-6. Kingdom of  Munda Holing up in Portibi has become the renowned and extend his conquests to large partially coast of Sumatra and Malaya. This situation raises ire to the Maharaja and he attacked the  Rajenderacola royal Munda Holing and coastal stateother in 9th century. Munda Holing the royal army led by Raja Odap-Odap been killed by Rajenderacola and power throughout the Batang Pane region. His fiancee has crossed Dolok Malea (blessing Himalayan climb ancestors) Borudeakparujar by holding a lump of soil in Portibi to forge a new kingdom ('Manompa Banua').

Kingdom of Majapahit Assault to Mandala Holing 

The second kingdom in Sumatra founded in Pidoli Dolok recognized as royal Mandala means Holing people Rivet region. At that time they still worship the Hindu god Siva. In the 13th century, the Majapahit Empire has invaded into Lamuri and Mandailing. Once again this has been Mandala Holing kingdom on earth scorched and destroyed. Population in captivity can not have a run-forestry and mixed with native slang. Then formed Marga Pulungan means that 'cited-quote'. In the 14th century and the 15th, Marga Pulungan has established three Bagas Godang above three peaks Hill but the kingdom is no longer a huge empire, only the royal village.

Relations with the Pagaruyung Kingdom 

In the mid-14th century, there is a legend three children of Paga Ruyung lordship named Betara Sinomba, Batara Gorga Pinanyungan and the youngest daughter Langgoni who founded two kingdoms have been driven by new. The Batara Sinomba lordship of Paga Ruyung by mistake originated with his brother Princess Langgoni. Both the sisters had migrated along with his followers and established a kingdom in the city of Penang. Which in Pertuan Pinang City is what kings down to Kota Raja, ampung Raja and Jambi. Her sister Betara Gorga Pinanyungan justly found guilty by a cousin of his mother is Princess Rumandang next month. Because no longer the heir to the throne so princess betrothed to Raja Gayo.

Epilogue

That's the history of the people who inhabit the island of Sumatra. Starting with people who came from Proto-Malays of 'Rear Indies' during the period 4000 BC and prefers to stay in the mountains. Continued by his successors, namely Deutro Malay community who migrated from 500 BC to the early centuries AD, followed sporadically by immigrants from various parts of India like Gandhara, Chetiya, Munda, Indika Tondal and last Tamil. Even the people of Aceh is a society most of Tamil descent (outside Champa and Arabic). Proto-Malay communities leaving traces of high civilization to the size of the stone age as dozens of existing Menhir, Mahat, 'Limapuluh Koto', West Sumatra and the inscriptions are scattered in the Sick, Kerinci, and Jambi villages.

Now immigrants are not contemporaries that have been mixed and produced cross-culture that ultimately formed dozens of diverse cultures on the island of Sumatra. (EN)

Gandoang. June 23, 2014

(from various sources)

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