Mandailing language---3

"NASAL" SOUND ON MANDAILING PEOPLE

WHEN THEY SPEAK 

By: Edi Nasution 

PREFACE

Of course, now everyone in every tribe generally can speak not only to his own people, but also possible with other tribes. Including its neighboring tribes, such as between the Mandailaing with Angkola people who live next door in the interior beach or coastal southwest of Sumatra Island in the northern portion. 

According to cultural Z Pangaduan Lubis, that in recent years was developed by "certain people" a false concept of the language used by the public Mandailing. They call the language used by Mandailing people as a language "Angkola Mandailaing" or "Mandailaing Angkola". Culturally actually no language "Angkola Mandailing". Because if we ask people what language Mandailing wearing it, it is definitely the person concerned would reply that the language he uses is the Mandailing language. He would not say the language "Angkola Mandailaing". And if we ask Angkola people, what language he uses, of course he will answer Angkola language, not the  Mandailaing language. Such circumstances it is proved that there is no "Angkola Mandailaing" language. The fact it shows that the Angkola and Mandailaing people use a language that is relatively the same. But the Angkola acknowledges that he uses language or mother tongue is the Angkola language, and Mandailing acknowledge that language is the mother tongue Mandailaing. 

In this case, we can use expert opinion HN van der Tuuk language to describe the problem. Van Der Tuuk been doing research on language Mandailaing and some other ethnic languages ​​are there in North Sumatra. From the results of research on language Mandailaing, Van Der Tuuk argues (1971: XLVII), "With reference to the west coast of Sumatra, it can safely be said that the language Mandailaing extends from Ophir or Pasaman mountains in the south up to the northern border of Sipirok and Trunk Toru. language Mandailaing divided into northern Mandailaing language (also called Angkola language) and language Mandailaing south. yet possible to formulate definite boundaries between them". 

According to cultural Z Pangaduan Lubis, that the information or opinions Van Der Tuuk shows very clearly that the language and the language of the people Mandailaing Angkola is Mandailaing language. But the language used by people Mandailaing Angkola also called Angkola language. Thus it is clear precisely that there is no language "Angkola Mandailaing" as that recently began touted by "certain people". Such actions actually is a mistake (not to mention manipulation) that should not be done by scholars of language, which is supposed to know about the principles and attitudes emic and ethical in expressing opinions on matters related to culture, including the language as one of the most important elements of culture. 

Mandailaing languages ​​(especially those used by ethnic groups or communities Mandailaing in the past) or called by Van Der Tuuk as language Mandailaing north, composed of five diversity. Each named by the Mandailaing as: (1) Hata Somal; (2) Hata Andung; (3) Hata Teas Dohot Jampolak (4) Hata Sibaso; and (5) Hata Parkapur.[1] 

In addition to the five types of the language, the Mandailaing also having any one type of another language, namely "hata-bulung bulung" (language leaves), where Ch. A. van Ophuysen named "bladerentaal". Different from ordinary language, which is used as the words in the "hata-bulung bulung" is the leaves of plants which in Mandailaing called "bulung-bulung". 

Leaves used is the leaves that had his name rhyme with the words contained in the language Mandailaing. For example, the leaves of plants is named "sitarak" is used to convey the word "marsarak" (split). The leaves of plants are called "pau" (fern) is used to convey the word "Diau" (on me). The leaves are herbs called "sitanggis" (incense) is used to convey the words of the 'cry'. The leaves of plants are called "podom-podom" is used to convey the word "modom" (sleep). The leaves of plants are called "hadungdung" is used to convey perkatan "dung" (after). And the leaves of the plants named "sitata" is used to convey the word "hita" (us). If for example the leaves "hadungdung" together with the leaf "sitata", "sitarak", "sitanggis" and "podom-podom" delivered by a young man to his lover, the lover will understand that the young man told him: "dung hita marsarak tangis au jolo  anso modom" after we parted ways, I cried first and could fall asleep". 

In the past, "hata bulung bulung" is usually used by young people (called "naposo na uli bulung") in Mandailaing society, especially at the time they were dating. In this case, it can be argued that in the past dating activities (romance) between boys and girls in the Mandailaing community absolutely should not be done openly. Relationships and dating activities must be kept secret or done rahsia. Therefore, if two young people (teen) who are dating to convey something in between them, so they use a "hata-bulung bulung". And if a lover about to deliver "bulung-bulung" as a "love letter" to his girlfriend, he must do so in secret. For example, by putting "bulung-bulung" is in a certain place they have agreed and are not known to others. Secretly they are dating it will visit the secret place in turns, to see if in that place there is a "love letter" consisting of "bulung-bulung". 

If two people in a relationship want to dialogue directly, they will do it in a way that so-called "markusip" (whisper). Activity "markusip" performed at midnight so as not to be known by others. In this case, the young man with furtive way house where his girlfriend went to sleep. Then by using a password or code the boy would wake her boyfriend from behind the walls of the house. To wake your lover, usually youth flick-flick house wall with his finger slowly. In this case, usually the lovers had been waiting for her lover to "markusip" at certain times of the middle of the night. Therefore, the youth simply flicking the wall several times to inform him that he had come and was behind the wall of the house. Sometimes to notify its presence in the wall behind the boy sounding wind instrument called "tulila" whose voice is quite smooth. If the girl already knows her lover's presence behind the wall it, then they start whispering berdailog basis. Dialogue between two people who "markusip" usually decorated with rhyme (called "ende-ende") romantic love. And not infrequently decorated with the music being played by "tulila".[2] 

At the present time, the language leaves ("hata-bulung bulung"), and its use has been missing from Mandailing cultural traditions. Similarly, the wide-variety of languages​​mentioned above. But that is still being used by Mandailaing citizens in their country is "hata somal" (colloquial varieties). While the diversity of languages ​​other woods, may be said to have almost disappeared altogether. It happened because citizens Mandailaing have not attempted to preserve it. Extinction wide-variety of languages ​​are very rich Mandailaing it would harm ethnic groups Mandailaing, even detrimental to the nation of Indonesia. Because of the diversity of languages ​​is a wealth of ethnic cultures, which have become extinct if it is impossible to turn back. 

In addition, Mandailing people the very strong show body language. Not all of the important things to say. Often important things that appear in the body language, whether it is the expression, motion of limbs, and with a completely silent. His interlocutors, must not be misled about what was hidden. Mandailaing people taught not necessarily react in the dialogue. If someone is talking, then when the other party wants to respond, where the latter is the member signs the form of body language cues to the person who speaks it that he will be give response. Is it a response to be delivered positive or negative, can be anticipated by the person who is speaking. So beautiful people Mandailaing dialogue, feel the atmosphere of affection in the dialogue. Usually, no matter how hard and sharp dialogue that occurs in any spoken words, will not cause resentment. 

Mandailaing language has its peculiarities, both in terms of form, the process of word formation, and word meanings based on usage variance. In this case, it is necessary to create a sense of a word with a relatively long explanation for not finding an appropriate equivalent word in Indonesian. 

In terms of phonological, language is a language that applying Mandailaing syllabic. Written in script "surat tulak-tulak" (Mandailaing script) which consists of 24 phonemes: a, ha, na, ma, nga, la, pa, ga, ja, ba, ta, ra, sa, da, ka, ca, nya, wa, i, ya, u, e, o, ng. Phoneme-fenem is denoted by 23 (twenty three) "induk ni surat" and 5 (five) "anak ni surat". 

When studied more in depth, according to Jasinaloan again, there are some characteristics that are quite prominent Mandailaing language, among others: 

First, the phoneme "k" velar and glottal stop at the end of words is represented by a single sign, although different in nature, such as the word "tetek" significant "tetes" and "buang air besar"; "Sosak" means "cepat" (rush) and "sesak nafas" (breath); "golak" means "gelak" and "ejek"; "etek" means "bibi" (aunt) and "percussion instruments from bamboo". 

Secondly, the use of sound (letter) vocals were very productive and varied as well as the following examples: 

sa: sarsar, saksak; si: sirsir, siksik; su: sursur, suksuk; se: serser, seksek; so: sorsor, soksok. 

ta: taktak, tartar; ti: tiktik, tirtir; tu: tuktuk, tultul; te: tektek, terter; to: toktok, tortor. 

pa: Pakpak, paspas; pi: pirpir, pispis; pu: purpur, puspus; pe: Perper, pespes; po: porpor, potpot. 

Third, there is a word consisting of vocal groups like: aua, uai, ee, and aa. To detail can be seen in the sentence: "uai iaua he au i" (meaning: "wah akan diapakannyalah aku itu") consisting of twelve vocal group that has never been discovered, such as the shape, in the Mother Tongue owned by other ethnic groups. In addition, the vocals alone can serve as a single morpheme as: "a" in the word number adua (meaning "two"); "I" can mean "it" (ie ima word, which means "that") and the prefix "di" (for example isadu word, meaning "there"), "e" means "hai", "u" means "ku" , and 'o' which means "yes" or "you". 

Fourth, greatly affects the intonation on the word meaning. On the basis of the word "bagas" for example, was instrumental tempo pressure determines the meaning. Ba'gas word means "house", while bag'as means "dalam". Other examples such as the word "parmangan". With different pronunciations can be significant: (1) like to eat; (2) The money used to buy food; and (3) how to eat. So also with other forms such as da'bu means "drop", and dabu 'means "in a state of falling". 

Fifth, the "root" was instrumental in the formation of basic words. To detail can be seen in the example of the following words: (1) antuk, batuk, kurtuk, lantuk, maturutuk, potuk, retuk, sotuk, tuktuk, utuk; (2) apit, ubit, lompit, narrow, pitpit, tipping, dalkit, bite, ancit, whacky, rongit, angit, arit, sirit, gorit, ririt; (3) andarohot, dapot, dohot, Lolot, morot, korot, sorot, porot, potpot, lampot, ssangkot, sungkot, singkot, sohot, ngot, tungkot, ingot, sirohot, salohot, moncot, to'pot, topot. Of the three examples above each group has the meaning relevance. For example the number one has a relationship with sound, in the second example relates to the relationship meaning something minimal, small, and almost, while the third example has a meaning relationship with the place, the process leading to or leaving. 

Sixth, the use of "additive" very productive. In addition to the many number of affixes, function and the notion that appear more varied. One basic word can be imbued by more than twenty affixes. Prefix ma + Dabu can be: (1) mada'bu (fall); (2) ma'dabu (already / in a fallen state, and (3) mandabu (dropped). Allomorph or morpheme variations occur not only on me and pe prefix, but the prefix darling, for example in the form of sambola, sandok, sanggotap . Combined affixes can occur at the end of a word for word example dokon + on (dokonon), + kon (dokononkon), + on (dokononkonon), dorapkononkon. Moreover, affixes can also form adjectives level, for example the words: godang, godangan, gumodang, mago'dang, ma'godang, magodangan, magodangtu, murgodang, murmagodang, murmurmagodang, targodang, tarumgodang, tartargodang, sagodang-godangna. 

Seventh, the use of "particles" very dominant. Particles that are used include: ba, bo, da, do, to, le, ma, pe, te, and others. In the Speech Language (oral), the use of these particles is often shortened to an acronym, such as: ro ma ho tu son into roson, kehe ho ma tu si be whispering kesi, and so forth. 

CHARACTERISTICS TYPICAL STYLE TALK 

The fact shows that the characteristic style of talking people Mandailaing is the pronunciation of words that rhymed. According Topan Lubis (2010), all written letters pronounced. But more than that, the most prominent is the pronunciation of the letter "sengau" (nasal) perfectly. Nasal letters, "n", "m", "ng" is pronounced as a perfect person Mandailaing it raises an "echo" like "multiplex stereo" captured by the ear, then vibrate the skin membrane inside the ear. 

He added that the sound "nasal" as if it has a "soul" that could shake the nerves. There is a "magical vibe" that makes it memorable rather deep, uaitu words consisting of the letters "nasal" (n, m, ng) was often ringing in our ears. Nasal voice as it can stimulate an atmosphere of peace and relaxation which is good for those who listen to it, even more so to utter. The sound waves can loosen the nerves, so as to create clarity in managing the workings of the mind and feelings. 

This of course is a gift of God which is very large. Communication with lettered words "nasal" it creates familiarity. Pronunciation as it has the power of words spoken by parents in nurturing their children, and this also is the strength of the teachers, preachers, Mr. Sheikh and the agents of renewal in Mandailing. Mandailaing people talking style called "lambok", while talking Angkola and Sipirok style called "laok 'and style talk Padang Lawas called "purpur". 

To prove it, try saying the sentence below, with style and style Mandailaing talk talk Angkola, Sipirok, Padang Lawas (Aspal) in one sentence with two styles. The two sentences below will give you the shakes "eardrum" distinct and different impression. 

Mandailing style: 

"Ning bones in Batangtoru i na, nutmeg old ni Amang nantulang in Pagaran Singkam na na ma ompungku in Gunungtua i." 

"Aspal"  style: 

"Nik tulakku in Bataktoru i na, na pala amaktua ni nattulang in Pagarat Sikkam ma na oppunkku in Gunuktua i." 

In this connection, according to Topan Lubis (2010), an example of a very rich language world with the letter "nasal" is French. Pronunciation of French words were soft and melodious, it is recognized as the language of civilization. Once the magnitude of the role of French in the association world, so that one of the requirements to become Secretary of the United Nations (UN), is fluent in French. And the language of the Qur'an, namely Arabic, richer letters "nasal" and the song requires. Therefore there is little influence of the language of the Qur'an in enriching and strengthening the sound of the letters into the nasal pronunciation Mandailaing. Because each letter language of the Qur'an that have "voting rights" that must be spoken clearly. People ask. why this does not happen in the Minangkabau language is also known to be very strongly influenced by the Islamic religion? Let the philologist looking for the answer. 

EXPRESSIONS RELATED TRADITIONAL "OLONG" 

One of the first derived by the grace of Allah to the earth is a compassion, especially the love of parents to their children, more specifically maternal affection to children who birth. This affection, not only apply to humans, but also applies to animals, compassion is the parent to his children. For example we see the chickens, and many mammals. Compassion is called "olong" in Mandailaing. Many traditional saying that expresses Mandailaing "olong", among others, as follows: 

1.    Songon siala sampagul, rap tu ginjang rap tu toru, muda malamun saulak lalu, muda magulang rap margulu.

2.    Sahata saoloan sapangambe sapanaili. Satahi dohot dongan maroban sonang pangarohai.

3.  Muda sabara sabustak, asa salumpat saindege boti sapangambe sapanaili, hasonangan na so unjung mantak, baritana sai tarbege.

4.      Muda manyuruk rap unduk, muda mangambur rap ipas.

5.  Lambok bulung ni eme, na lambok marluyun-luyun. Lambok lidung binege, ima dalan marhalalungun.

6.    Tando batu ni pangkat, lomlom gorsing songon simbora. Tandona hita na sapokat, bulung botik mardai mera.

7.    Oong do mangalap olong. Muda olong roaniba di dongan, tauken olong ma roa ni dongan di iba. Harani i mada inda tola iba mantak patidaon olong ni roa i tu dongan-dongan anso di hatiana muse manjagit iba hadengganan sian dongan.

8.    Muda pahae simanggurak, pahulu sitipulon, antusanna muda ibaen na denggan tu dongan, laing na dengganma jagiton balosna.

9.    Mata guru roa sisean. Umpama on idok ma i tu alak anso sai ra ia maniru na denggan di pangalaho na niidana sian dongan.

10.    Muda jongjong di na tigor, batu mamak di andora.

11.    Pantun angoluan, teas amatean.

12.    Patar songon indahan di balanga.

13.    Rukrek ni parau marobaan tu rapotna.

14.    Sada do martoktok hite, sude halak markitehonsa.

15.    Sada huat tu jolo dua huat tu pudi.

16.    Sadao-dao ni obok-obok ujungna laing madabu tu tano.

17.    Talu do gogo dibaen bisuk.

18.  Tubu dingin-dingin di toru ni andomang. Horas tondi madingin, sian menek lopus matobang.

19.    Maranak bisuk-bisuk, marboru pohom-pohom.

20.    Salumpat saindege, mate mangolu sapartahian. 

There are many other similar expressions that express affection, agree together, compact, help each other, protect each other, encourage one another, open, alert, like sit, dynamic, spirited pioneer, tough to face any challenge as well, polite, dissent actually strengthen the relationship humane, vying to do good, the past is part of the present and future, death is a necessity, wisdom ("abisukan") is the true power, pray always to get the blessings of life, and so on. 

Sati Nasution degree that Sutan Iskandar better known as Willem Iskander (1840-1876) abandon so many poems and several short stories on the theme of love. For example, we can read in the collection of poetry and prose published in 1872 titled Si Bulus Bulus Si Rumbuk-Rumbuk, of which titled: Ajar ni amangna di anakna na kehe tu sikola, Angkana dohot anggina, Di danak na mompas godang, Olo-olo, Di amateon ni boruna, Na mananom na mate, Amamate ni alak na lidang, Si Baroar, dan Tiruan ni olong ni roa marangka maranggi.

This book has stimulated a spirit of remarkable progress. Our old people still remember the verses of a poem by Willem Iskander, although the last time they read it many years ago. Willem Iskander messages have become part of the vocabulary of parents to counsel their children. Willem Iskander brings the idea of ​​renewal by the method of "Olong mangalap olong". 

Distribution of the Mandailaing not only to Pasaman, but also to Barumun, even to the area, Dalu-Dalu, Pasir Pangarayan, Rantau Binuang which now includes Kampar regency, Riau, and Lumut in Central Tapanuli. Many villages in Barumun Sosa same name with Mandailing villages whose inhabitants spoke with Mandailaing style, for example Panyabungan, Sinonoan, Siabu, Hutabargot, etc.. Highways Mandailaing was found there, such as Nasution and Lubis. 

One historical facts show, the tendency of men to marry girls Mandailaing stronger than the Aspal tendency of Aspal men to marry girls Mandailaing. It is not only the case in the general population, but also among parbagas godang (nobility), among the kings. The reason is, the girl Mandailaing more gentle, motherly, more religious, more patient, and perhaps also because of her beauty. That trend is still there, even though she is not a hard worker Mandailaing in fields and gardens. 

According Godon (Dutch colonial officials), "de vrouw is eene goede Mandhelingsche Mother", Mandailaing woman is a good mother (Godon, 1872: 36; Harahap, 2004: 213; 2007: 167). In this connection, there is a fairly well-known Mandailaing concept of "Poda Na Lima" is derived from maternal counsels Mandailaing, is: 

1. Paias rohamu (clean soul). 

2. Paias pamatangmu (body wash). 

3. Paias parabitonmu (clean clothes). 

4. Paias bagasmu (clean the house). 

5. Paias pakaranganmu (clean yard). 

So to speak this is the essence of propaganda Islamiyah very pithy conducted peacefully, full of compassion, and laden with the teachings of Islam that begins from the family home in incest. Poda Na Lima was later owned by the community, which continuously delivered not only in domestic, but also in the custom assembly. Poda Na Lima then became one of the advice promoted by the Government by writing on bulletin boards. Even in front of Oliver's Kotanopan never built a monument Poda Na Five in the language and script Mandailaing. 

Prof. H. Abdurrahman Ritonga, M.Pd. revealed that in the past, there are people coming to Mandailaing Sipirok to attend orja, traditional parties. He witnessed the Islamic religion Mandailaing run properly. This he told to the relatives of the good practice of Islam in Mandailing it. People Sipirok learned Islam in Mandailaing and other areas. According to him, the way religious people are not as good Sipirok Mandailaing how religious people (Ritonga, 2006: 238-242). 

It is proof, that the preaching Mandailaing with "olong". While "orja" was the top-actualization sense "olong" expressed in words and deeds. The meaning of the word "orja" literally is working. But the concept is hermenetik, more meaningful than the literal sense. In this case, "orja" is defined as a physical and spiritual. Activity "orja" is an ongoing activity where a traditional ceremony (marriage party) because there is the gift of life. Traditional wedding ceremony is "orja", menyambuat and enliven the birth of a child is also "orja", as well as build and occupy a new home, and mutual aid work is also "orja". The whole order of Dalian Na Tolu (kinship system) take the role in "orja". Success "orja" is right and obligation. Even citizens who are excluded in the success of "orja" will demand the right to participate, although participation was indeed a sacrifice. But the sacrifice in the successful "orja" is a sincere sacrifice (Harahap, 1987b: 6). Thus, the events "orja" is an opportunity to preach the most effective. 

FINALE

That brief description mengenaii sound "sengau" (nasal) people Mandailaing when berkomusikasi, where it is closely related to the interaction (pargaulan) them with other nations, including Arabs who trade into trading cities (the docks) on the island of Sumatra, and can not deny the fact that the sound "nasal" was very helpful in their lives to be mutually love god among fellow creatures, in accordance with Islamic teachings they have embraced since hundreds of years ago. 

Given the magnitude of the benefits of sound "nasal" it in daily life, especially in relation to the disclosure of a sense of loving affection ("olong"), then the tidal redundant to do a more in-depth research, especially in Islamic religious schools (like "pesantren"/Islamic religious schools) and its application in human beings imtens in the association so as to create a more polite way of life and harmony. 

REFERENCE: 

Edi Nasution, Tulila: Muzik Bujukan Mandailaing, Penang-Malaysia: Areca Books , 2007. 

Pangaduan Z. Lubis "Bahasa Mandailaing", http: //www.mandailing, org 

Topan Lubis (2010), "Mandailaing di Pasaman Barat", http://topanbaday.wordpress. com/mandailing-in-Pasaman-barat/ 

Zulkifkli B Lubis, Manipol: Studi Oriientasi nilai-Nilai Budaya Mandailaing​​, Medan: Social Politics USU Thesis, 1988) 

Jasinaloan, "Hata Mandailaing", http://bakhsanparinduri85.wordpress.com/2009/ 03/30/saro-mandailing/

Ahmad Bahsan Parinduri & Z Pangaduan Lubis, Kamus Bahasa Mandailaing, Medan: Yayasan Bindu Nusantara, 2010. 

Dinar M Matondang, Nyanyian Tradisional Mandailing Ungut-Ungut: Studi Kasus, Medan: Faculty of Letters USU Thesis 1988. 

James Danandjaya, Folklore Indonesia, Jakarta: Grafitipers, 1986.

FOOTNOTE: 

[1] Hata Somal Mandailaing variety of language is used by people Mandailaing in everyday conversation until today. Hata Andung variety of language is a kind of literature, which is specially used in ancient times by the people at the time bemoaning Mandailaing corpses in funeral ceremonies. Also used by the girl when she was wailing in the presence of his parents at the time of departure will leave them to be brought to the groom's family home. Hata Taes Dohot Jampolak language diversity is a special invective used when things happen that are not good (quarrel or fight). Hata Sibaso is a special variety of language used by the characters Sibaso (medium intermediaries real nature and the supernatural) when it is in a state of trance (trance) and is also used by Datu (traditional healer) at the time of treatment. Hata Parkapur sirkumlokusi is a special variety of language used when people are in the middle of the woods. In the past used by the seekers Mandailaing camphor when in the woods. That is why the diversity of languages ​​is called hata parkapur. 

[2] In-depth study of the wind instrument game "tulila" in context "markusip" see Edi Nasution, Tulila: MuzikBujukan Mandailaing, (Penang-Malaysia: Areaca Books, 2007).

~O0O~

Tano Sere

' TANO RURA' (MANDAILING), 

START FROM 'PADANG LAWAS' TO 'PASAMAN' ?

PROLOGUE

Dutch linguist ie Van Der Tuuk (1971: XLVII) has examined the Mandailing language. From this research, he argued: "With reference to the west coast of Sumatra, it can safely be said that the language Mandailing extends from 'Ophir' or mountain Pasaman next south up to the northern border of Sipirok and Batang Toru. Mandailing language divided into 'northern Mandailing language' (also called 'Angkola language') and 'south Mandailing language'. yet possible to formulate definite boundaries between them" (See: www.mandailing.org).

However, to be described in this article is not about the Mandailing (south) language in Sumatra Island, but a short description of Ophir is in the 'long history' touted as 'Gold Mountain'. In this connection, Z. Pangaduan Lubis (2009 ) there wrote: "We know that the Hindus called Sumatra island nation with the words 'Swarna Dwipa' ('Golden Island') is the goal of Hindu people of India at the time they were trying to find gold. On the island of Sumatra Mandailing region (which at the time included areas previously Pasaman) is rich with gold. From ancient times to the present, 'Tano Rura' (Mandailing) named Tano Sere, or Tano Omas Sigumorsing which means 'Golden Land".

'GOLD BELT' IN SUMATRA

According to 'Tim Penulis Ekspedisi Cincin Api Kompas', valleys that extend along the Bukit Barisan, have long been known for its fertility. This valley seemed to make a connection - connect line splitting lengthwise Sumatra. Starting from the Valley Semangko in Lampung, connect to Suoh, Kepahiang, Ketahun, Kerinci, Muaralabuh, Batur, Maninjau, Rokan Kiri, Batang Gadis, Angkola, Alas, Tangse, Seulimeum​​, up to Banda Aceh. Surrounded older volcanoes, there are 11 (eleven) of them are still active, and these valleys are places mengendapnya volcanic ash-rich nutrients. Water is abundant and the most unstoppable in the basin formed by the movement of soil or due to ancient volcanic eruptions. Large lakes were created in 5 (five ) regions, namely in Lampung (Suoh and Ranau Lake), Jambi (Kerinci Lake), West Sumateta (Singkarak Lake, Diatas Lake and Dibawah Lake), North Sumatra (Toba Lake) and Aceh (Laut Tawar Lake). Rows of the valley is also rich with natural hot water and geothermal energy store. Based on the research results of the F Junghun ( 1854), the USGS said, at least there are 23 (twenty-three) hot springs along the valley of the 'Bukit Barisan' potentially generate geothermal energy. In 1986, a survey conducted by the Geothermal Energy New Zealand Ltd. even find the 37 (thirty- seven) hot springs. Not only that. Coincides with a row of valleys, snaking 'gold belt' which exalt Sumatra as Svarnadwipa (Swarna Dwipa). Svarnadwipa word derived from Sanskrit which means 'Island of Gold' as stated in the Nalanda inscription carved in 860 AD. William Marsden, in his book, History of Sumatra (1783), states that once thought to be the Ophir of Sumatra, where a fleet of Solomon (Sulaiman) take charge of gold and ivory. Although the allegations of Ophir by Marsden unfounded, but the fact the island is indeed matchless gold producer.

Also further informed that the precious metals (gold) was mainly found in the central region of the island along the Bukit Barisan like in Martabe, Bangko, Rawas, Lebong, Minangkabau, Mandailing, and Natal. Minangkabau is regarded as the richest area so many established Netherlands lodges in the Padang. According to William Marsden, in the Minangkabau region alone there are no less than 1,200 (one thousand two hundred) gold mine. A total of 283,000 gram -  399,600 gram saved every year in Padang, on the open market, or in the hands of individuals. Meanwhile, approximately 28,000 grams marketed in Nalabu, at Natal as much as approximately 23,000 grams, and in Mukomuko 17,000 grams. TM Van Leuwen provide a more complete picture about the precious metal production from Sumatra. Writing in the Journal of Geochemical Exploration, 50th edition, 1994, Van Leuwen estimated that the total gold dredged from Sumatra since Dutch exploration through 1994 to reach 91 (ninety-one ton) and silver as much as 937 (nine hundred and thirty-seven) tons.

Added to mention that long before the Dutch came and dredge gold from Sumatra, trade of gold has been going on long island. In the Barus Seribu Tahun yang Lalu (2003) book,  Marie-France Dupoizat and Daniel Perret said the rover Tome Pires in the early 16th century noted that gold traded around the port in Sumatra, especially in Barus. The old port on the west coast of North Sumatra has been mentioned in the works of Ptolemy, Geographia, written in the 2nd century AD. In addition to searching for 'kapur barus' (camphor), the merchants of various countries also hunt native gold traded at this port. The precious metal is thought to be taken from the rivers that disgorge around Bukit Barisan. With all the abundance of life force, not surprisingly, these valleys have long attracted people to settle there. Traces of large stones or megalithic culture which is widespread throughout the valley is evidence that 'early humans' have settled there. An archaeologist of the Archaeological Institute of Palembang, Tri Marhaeni S Budisantosa, said that the findings megalithic Sumatra mostly scattered in the valleys along the Bukit Barisan, ranging from Liwa in Lampung until around Kerinci in Jambi. For example, in the Kerinci and Merangin megalithic found parallel to the Barisan along 80 km. In the region have found 21 (twenty one) megalithic cylindrical, and the fruits are round megalithic. In addition there are also six jars cemetery. They chose this area as a place of settlement mainly because the soil is fertile, suitable for farming. Here, many of them are andesite, which is a type of volcanic rock, which is a megalithic raw materials, which contribute to the flourishing of 'old culture' around the Kerinci valley and Merangin. In addition, a plateau surrounded by hills it is also very suitable also for developing a 'belief system' them.

Furthermore Informed Consent that the megalithic culture proponents believe that the high mountains is where the ancestors dwell. Budi Wiyana, Budisantosa colleagues at the Institute for Archaeology Palembang, also cited the same reason by the discovery of the distribution of megalithic sites in Lahat and Pagar Alam, South Sumatra. Humans inhabit the area because the land is fertile, and other practical reasons as close to the abundant water resources and raw materials igneous andesite. According to Budi Wijaya, megalithic tradition found in this region is very comprehensive, ranging from the dolmen, menhir, statues, statues menhirs, terraces, mortar stone, dakon stone, and flat stones. This megalithic relics prove that the area had been inhabited since at least 2,500 years before Christ. Budi Wijaya then shows a row of large stones shaped table (dolmen) lying in the verdant rice fields in Tegurwangi, Pagar Alam. Nearby are four large stones carved each of which depicts a middle man riding an elephant. In addition to showing the progress of the current culture, in the form of the ability to tame elephants, carved stone is also proved that people are familiar with that era of metal casting. Because to make a carving in stone, almost certainly use metal. Giant boulders were also found in the lush coffee plantation belonging to Robinson (64 years) in the village of Tanjung Batu, Tanjung Sakti obscenity, Lahat regency. Dolmen stones measuring about 2 meters long and 1 meter wide were stacked on top of small stones in the four corners. Pajarbulan Village, Subdistrict of Tanjung Sakti, Lahat regency, megalithic relics discovered in the backyard of the house residents. These rocks are commonly referred to as the citizens 'six pillars of stone', while archaeologists call 'rock tetralit'. Tetralit usability experts still debate. " Some experts argue, is the cornerstone tetralit poles or pedestals house . Opinion arises because at the top end of the pole there is a kind of stone that overdraft is expected to lay the pole.

'OPHIR ' IN 'SWARNA DWIPA'

Various sources of the same opinion that the word 'Ophir' is not Indonesian or Malay nor Sanskrit. The word 'Ophir' comes from the old Hebrew language, which is associated with gold or silver. In the stories of Salomon, the Jewish mythology, Solomon in Islam, the word 'Ophir' refers to the Prophet of Judaism, Islam and Christianity. Then, why did the word 'Ophir' appeared in Sumatra ? According to Greek mythology, the Far East is the 'end of the world', in which Adam and Eve descended to earth. Believed Similarly, Southeast Asia (Archipelago ) is central Chryse (gold) and argse (silver). Mentioned in the Old Testament, Solomon never find 'Ophir' (gold) to the east. In the old religion mentioned that and where the land is Auerea Solomon Chersensus (Golden Peninsula Malaya), precisely in Ceylon and Sumatra. This is the origin of the base of the bow of the ship directed to sunrise.

In ancient books description that heaven was with traits: the forest green, a lot of fruit, lots of water, lots of animals, and much of its land. Human is not tall, not short. Her hair is not curly, nor straight. The skin is not black, nor white. The nose is not sharp, not too flat. Eyes are not great, not too narrow. If we are a little dreamy, without the provision of extensive knowledge, you can imagine, the area that is touted as 'heaven' it certainly is in the archipelago and the equator. However, descriptions of ancient books that make the travelers obsessed sailed sunrise to find it. The rover is then indeed managed to achieve an archipelago, which then color the history of the area (Sumatara) that previously did not have a name.

The word 'Ophir' has become 'big mesteri' in human history. However, one thing that makes us curious is the presence of a foreign word ('Ophir') is not known yet listed in the Sumatra region. In this connection, when viewed from the history of mining in Indonesia, the Dutch initially came across the archipelago as interested in the typical spices such as pepper and nutmeg in abundance in our country. And then the Dutch also exploit soil fertility archipelago with plantings of various commodities by implementing a system of forced cultivation (culture system) which at that time was very devastating to the natives. In addition, the Dutch also eyeing the mineral wealth, especially gold. Traces of mining activities undertaken during the Dutch rule in Indonesia can still be found from Sumatra, Java, Kalimantan (Borneo), Sulawesi. However, long before the Dutch came, the archipelago has been known for its gold wealth. Gold as a commodity mines are well known and cultivated in the archipelago since more than a thousand years ago. In addition to the mine site, many archaeologists discovered artifacts made ​​of gold , in the form of a crown , worship supplies, jewelry, until the equipment daily. Myths or legends associated with gold being part of the story, is still spoken today. Empirically it is proved that long ago, in a number  of 'settlements' in Sumatra Island was once the center of gold mining, gold craftsmen, to trade gold. In this connection, the highest mountain in West Sumatra , precisely in the area is Mount Talamau Pasaman or also known as Mount Ophir (Gold) which is adjacent to Mount Pasaman.

Noted that one of the oldest gold mining center of which is located in the archipelago of Sumatra, such as Salida mine in West Sumatra. According M.J. Crow and T.M. van Leeuwen , gold lines coincide with the Sumatra fault line due to geological events. The gold mineralization occurs simultaneously with the appearance of a 'basur magma' along the Bukit Barisan. The interaction of magma with bedrock at a certain pressure to form 'alteration zone' on 'host rock lava and tuff' which then acts as a source rock rich in minerals ('host rock'), including gold. The precious metals are found in the surrounding areas such as Bukit Barisan like Martabe, Rawas, Bangko, Lebong, and Mandailing. It makes Sumatra island known as Swarna Dwipa in Sanskrit which means 'Island of Gold', as shown in the Nalanda inscription, in 860 AD .

In Sumatra, the gold trade has lasted long enough. News on 'Gold Island' had reached Europe through the stories of the Arab sailors. Famous Portuguese poet Luiz de Camoens (1524-1580), wrote an epic poem 'Os Lusiadas' (1572), on Ophir Pasaman Mount rich in gold, which are traded by locals with foreigners. Through Pirse Tome records, an adventurer in the early 16th century has been known that gold has traded around the port city in Sumatra, especially Barus. Even long before that, through the writings of Ptolemy in Geographia in the early 2nd century, it is mentioned that the old port on the west coast of North Sumatra, gold has been one of the major commodities that are traded in addition to camphor. Gold traded is estimated to come from rivers that disgorge around Bukit Barisan.

A stone inscribed with letters from Hindi Hindu - Buddhist civilization of the Malay kingdom of Srivijaya and relates that 'the Sultan River Gold' gold export to downstream through Indragiri and Siak river that flows from higher ground to the west coast of Sumatra, West Sumatra. Called also that Minang people who first occupied the heart of the kingdom of Srivijaya around Palembang. Minangkabau kingdom rich with gold is a supporter of the kingdom of Srivijaya in the 7th century Buddhist heyday. Until the early 17th century, the mines in the Minangkabau region is the most rich in gold across the region. Gold mined from the rivers to the east and the mined - mining hills Minangkabau. Rumored that once there is a gold mine there in 1200 (Marsden 1783: 168 ; cf. Eredia 1600: 238-239) .

In 1662, through the treaties Painan, VOC gets concessions to trade on the west coast of Sumatra. VOC began to exploit the gold deposits Salida in 1669 during office commandeur third VOCs to post Champaign; Jacob Joriszoon Pit (23 May, 1667-1678). The first two mining experts were brought to Salida named Nicolaas Frederich Fisher and Johan de Graf coming from Hungary. During the 150 years of the operation of mines Salida not much is known about the mine until later Verbeek published his book. Nota over de verrichtingen der Oost - Indische Compagnie bij de ontginning der - en zilveraders goud op te Salida Sumatras Westkust [Note on the action began working VOC source gold and silver in Salida, West Sumatra ( 1886)].

Minang people also do mining in Mandailing. Certain places in Huta Na Godang-Ulu Pungkut (Mandailing Julu)  called  "garabak ni agom'. That is, where the mining Agam (Minang people). And if traced gate position Tano Sere (Mandailing) on the west coast of Sumatra island, ranging from Barus, Singkuang, Natal, Batahan, Air Bangis, Ulakan and Tiku has become an open area tens of centuries before our era. The hinterland of the region has vast forest and some mountains like Sorik Marapi and Kulabu. In addition to producing gold, commodity-producing region also Mandailing camphor traded in Barus and Natal, which in the past used by the Pharaohs to preserve mummies. This illustrates that the Tano Sere (Mandailing) sudak has long been an area that is fairly open to foreign nations, such as Arabic, Indian (Rivet), China, and so on. Until now, at certain times (especially when the prices of agricultural products dropped on the market called 'aleon') Mandailing people who wash (seek) grains of gold in Batang Gadis.

Gandoang. February, 18,  2014

Edi Nasution

REFERENCES:

Edi Nasution, Tulila” Muzik Bujukan Mandaili, Penang-Malaysia: Areca Books, 2007.

________, “Bahasa Ibu Kita Dulu, Kini,dan Esok”, http://gondang.blogspot.com/2010/07/bahasa-ibu-kita.html.

Z. Pangaduan Lubis, “Mandailing Dalam Lintasan Sejarah”, www.mandailing.org.

________, “Bahasa Mandailing”, http://mandailing-ni-mandailing.blogspot.com/2013/01/bahasa-mandailing.html.

Tim Penulis Ekspedisi Cincin Api Kompas, http://ekspedisi.kompas.com/cincinapi/index.php/detail/articles/2012/05/15/22173488/Lembah.Emas.yang.Dihuni.sejak.Zaman.Megalitikum).
http://www.kaskus.co.id/thread/52541c44a4cb178f66000004/ternyata-gunung-emas-ophir-letaknya-di-sumatera-barat/
http://sejarah.kompasiana.com/2012/05/18/dahulu-kala-indonesia-dinamakan-sunda-463161.html
http://akhirmh.blogspot.com/2011/04/sungai-barumun-jalan-sutra-via-daerah.html