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MAN,G~' W:EKENG ASAL'U I ' : ',1 If' •

" ",TAU 'SANGIHE {' \ ~. " • t I

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Cerita'::~eri~~ ,~sal Orang ~'ang~r "r. l 1 ... , .

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,Stories! of the OrigiD~ 0 • • I ~. I'

,~~e Sangir P,eQple hI

MANGA WEKENG ASAL'U • TAU SANGIHE •

Cerita-cerita Asal Orang Sangir

Stories of the Origins of the Sangir People

Translators : NeIman Mangamba Christina Pasaribu

Editor : Kenneth R Maryott

The Committee for the Promotion of the Sangir Language

Credits

The cover design features the traditional Sangir weaving motif ta!uk~, here adapted from K.G.F. Steller and W.E. Aebersold, Sangirees-Nederlands Woordenboek (' S­Gravenhage: Martinus Nijhoff, 1959).

Dates of events appearing in square brackets throughout this book are from Monografi Daerah Kabupaten Sangir­Talaud (Tahuna: Department of Education and Culture of Sangir-Talaud, 1979).

The representation of Mak<;lampo' s sword on page 21 is from the Davao City Library, and is used by permission.

The text "Bekeng Mak<;lampo (The Story of Mak<;lampo)" is from the journal Bijdragen tot de Taal-, Land- en Volkenkunde, Volume 113 (1957), and is used by permISSIOn.

(0 Copyright 1995 by the Publisher. All rights reserved.

The Committee for the Promotion of the Sangir Language

Davao, Philippines

ii

Buk~ ini nip~bawa!awuh~ kai tade~lU mako~ tatahendungang si tuang Haremson E. Juda,

sengkatau meter~, mapande su ha!~ u manga sikola, tahap~beke, ringangu taumata mapia kahengang.

Buku ini dipersembahkan untuk menjadi kenang-kenangan kepada bapak Haremson E. Juda;

beliau seorang guru, pendidik, pencerita kisah, dan seorang yang sangat baik.

This book is dedicated to the revered memory of Guru Haremson E. Juda,

Educator, Story-teller, and True Gentleman.

iii

IV

Bawuka Wera Dingangu raluas~ i kami menody su kebi apang

mapulu m~basa su werang SangiM, buk~ ini, arenge Manga Wekeng AsaJ 'u Tau Sangihf, kl,l pi~ tatungkange su werang Indonesia ringangu su werang Inggris~.

N akap~ko~ buk~ ini, ualingu lawQ taumatang Sangih~ mapulu pi~ buk~ p~bawasaeng berang Sangih~, tade~u makawiasa si sire m~basa ringangu m~paky u werang Sangih~ nihino. Kerene lai napakalahy u i sire sengkanaung dingang i kami su hal~ u p~kako~ buk~ ini. Kl,l masaria tarimakasy i kami si sire su p~sasengkanaung ene. I kami lai makitarimakasy su Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Nederland, kl,l napakawalang kami nengal~ "Bekeng Mak~ampo" WQU buk~ Bijdragen tot de Taal-, Land- en Volkenkunde, Sembahageang 113 (1957).

MalowQko buk~ ini makatulung taumatang Sangih~ tade~u mako~ p~tatahendungang manga tundu mararega su tempo n~ung su Sangih~, tade~u mengarega ringangu mengendung bQu tundu kl,l m~t~talahino si sire. Kerene lai, malowQko makawahansang taumata waline memamohy u weke, tade~u kasingk~ i sire makatulung i kity oras~ ini, ore lai hiteng kity su elo sarung.

Kasamuriange, i kami m~bera su manga an~usembal,l makatarim~ dingangu makawasa buk~ ini, "Salamat~ m~basa!" I kami mel~harap~ buk~ ini mako~ pi~ gunane si kamene manga an~usembal,l su apang tahanusa ik~kendag~ ini.

v

Prakata Dengan gembira kami mengajukan kepada pembaca

dalam bahasa Sangir terbitan ini, Manga Bekeng Asa! 'u Tau Sangihf (yang artinya 'Cerita-cerita Asal Orang Sangir'), serta terjemahannya ke dalam bahasa Indonesia dan ke dalam bahasa Inggris.

Adanya buku ini menunjukkan keinginan banyak orang Sangir untuk bacaan yang mereka dapat gunakan untuk melatih membaca dan menggunakan bahasanya. Juga, adanya membuktikan hasrat mereka bekerjasama dengan anggota-anggota Panitia ini untuk pembuatannya. Kami sangat berterimakasih kepada mereka untuk kerjasama tersebut. Dan kami pula merasa syukur kepada Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Nederland untuk lzm menyalin teks "Bekeng Mak~ampo" dari majalahnya Bijdragen tot de Taal-, Land- en Volkenkunde, Jilid 113 (1957).

Semoga buku ini akan dapat membantu masyarakat Sangir supaya dapat mengingat kebudayaan-kebudayaan pada jaman dahulu di Sangir yang sangat bernilai, agar supaya dihargakan dan direnungkan untuk kebaikan mereka. Begitu pula semoga agar dapat mendorong para penulis cerita untuk menyebarkan pengetahuannya bagi kita sekarang, bahkan bagi generasi yang akan datang.

Akhir kata kami ucapkan selamat membaca kepada masyarakat yang memiliki buku ini. Harapan kami buku ini dapat bermanfaat bagi masyarakat di pulau-pulau yang tercinta ini.

vi

Preface It is with pleasure that we offer to Sangir readers this

publication, Manga Bekeng Asa! 'u Tau Sangih~ (Stories of the Origins of the Sangir People), together with their translation into Indonesian and into English.

The existence of this book indicates the desire of many Sangir for reading material with which they can improve their reading and speaking skills. Its existence also demonstrates their eagerness to cooperate with the members of this Committee in producing the book. We are very grateful to them for this cooperation. Weare likewise grateful to the Royal Institute for Linguistics, Geography and Ethnology of the Netherlands for permission to reproduce the text "Bekeng Mak;;tampo (The Story of Mak;;tampo)" from their journal Bijdragen tot de Taal-, Land- en Volkenkunde, Volume 113 (1957).

It is hoped that this book will help the Sangir people remember their rich cultural heritage, to appreciate it and to benefit from it. And may this publication motivate other writers also to contribute their know ledge for the use of this generation and those to come.

Finally, "happy reading" to those who have access to this book. We hope that it will materially benefit the people of these beautiful islands.

The Committee for the Promotion of the Sangir Language

Kenneth R Maryott, SIL, Consultant

vii

Pengantar Sistem ejaan yang dipakai untuk menuliskan cerita­

cerita ini sarna dengan sistem yang telah bertahun-tahun digunakan oleh orang-orang Sangir. Bagi pembaca yang belum terbiasa dengan cara pelafalan sistem ini, kami ringkaskan di bawah ini huruf yang berbeda dari ejaan bahasa Indonesia.

Huruf e, seperti pada kata beka 'pecah,' diucapkan seperti e dalam kata Indonesia bekas. Perbedaan utamanya adalah bahwa dalam bahasa Sangir tekanan (') sering jatuh pada bunyi e (seperti pada kata 'beka tadi), sedangkan dalarn bahasa Indonesia tidak.

Huruf e, seperti pada kata bera 'kata', diucapkan seperti e yang terjadi dua kali pada beres. Maksudnya, e Sangir seperti e Indonesia, yang biasanya ditulis dalam kamus-kamus.

Konsonan hambat, bunyi hamzah C), sangat sering rnuncul dalarn bahasa Sangir. Bunyi tersebut dapat rnuncul sesudah suatu vokal, dan dilambangkan dengan sebuah titik di bawahnya. Jadi, bahasa Sangirnya t(1 apa 'tak ada satuplJn' diucapkan seperti tak apa dalam bahasa Indonesia, jam(1atf 'jemaat' sepadan dengan kata Indonesia jemaat, dulu ditulis jema 'at, dan sebagainya.

Ada dua bunyi '1' dalam bahasa Sangir. Yang satunya bunyi I yang biasa seperti pada kata Sangir pulu 'gila' atau pada kata Indonesia sepuluh. Yang satu lagi bunyi J retrofleks yang diucapkan seperti pada kata Sangir puJu 'hulu (pisau)', dan dituliskan dengan sebuah titik di bawahnya. Titik tersebut hendaknya tidak dikacaukan dengan titik yang melambangkan bunyi

VlII

hamzah, yang selalu dituliskan di bawah suatu vokal. Bunyi ! retrofleks tersebut mirip dengan bunyi r dan I yang diucapkan bersama-sama. Bunyi demikian tidak terdapat dalam bahasa Indonesia.

Sangir e e 'i'- t; ~ 1 ! 9 1.)

Bahasa e e a' e' e' r + I Indonesia i' 0' u'

Introduction The spelling used in writing these stories is the same

as that which has been used for years by the Sangir. For the reader who is not yet familiar with the pronunciation of this spelling, we present the following summary of those letters that are written differently from Bahasa Indonesia.

The letter e, as in the word beka 'break,' is pronounced like the e in the Indonesian word bekas 'print, mark.' The main difference between the two is that in Sangir stress or emphasis (') often falls on the sound symbolized by the e (as in the word 'beka above), whereas in bahasa Indonesia it never does.

The letter e, as in bera 'word,' is pronounced like the e that occurs twice in the word beres 'well ordered.' That is, Sangir e is like Indonesian e, as it is often written in dictionaries.

The glottal consonant, the sound of the hamzah C), occurs very often in the Sangir language. This sound occurs after a given vowel, and is symbolized by a dot under that vowel. Thus, the bahasa Sangir tg. apa 'there

ix

is none' is pronounced like Indonesian tak apa 'there is none,' jam{lat~ 'assembly' corresponds to the Indonesian equivalentjemaat, formerly writtenjema 'at, and so on.

There are two 'l' sounds in Sangir. The first is the common I found in the Sangir word pulu 'mad, crazy' or in the Indonesian word sepuluh 'ten.' The other is thf retroflex! which is pronounced as in Sangir pu!u 'handle (as on a knife).' This dot should not be confused with the dot that represents the harnzah, which is always written under a vowel. The retroflex! resembles the sound of an r and an I pronounced together. This sound is not found in Indonesian.

x

Da!ohong Bahageang u W erang Sangih~

Bekeng MokodaJud\l ................................................. 1 Kar~e ................................................................... 6

Bekeng GumansaJangi ............................................ 11 Kar~e ................................................................. 16

Bekeng Mak~ampo ................................................. 21 Kar~e ................................................................. 36

Daftar lsi Bagian Bahasa Indonesia

Kisah Tentang MokodaJud\l .................................... 51

Kisah Tentang GumansaJangi ................................. 59

Hikayat Mak~ampo ................................................ 67

Contents English Section

The Story of MokodaJud\l ....................................... 99

The Story of GumansaJangi ................................. 105

The Story of Mak~ampo ...................................... 111

xi

xii

Bekeng Mokoda!udl} Niwekeng Haremson E. Juda

Su tempo k~nger~ [manga taung 1000], su Molibagu, beQe su Bolaang Mongondow, pi~ balagheng Bowontehu. Datune is~seb~ si Wudulangj, bokine is~seb~ Sangiang Ting. I redua pi~ ahuse wawine iseb~ si Toumatiti. I Toumatiti e, maning i sie sangiang, kai i sie mang m~munara: munarang bale, m~de~ hakonda gunang kalu.

Pi~ sensule i sie sal:l nako~ sarang undangeng m~de~ hakonda. Su tempo ene, i sie m~ngirule, sengkelendiu pi~ tingih'u manga manl:l m~b~bera su kotQ u kalu. I sie mapulu memanda mensang manl:l apa ene watl:lu tingihe mengkate maleno-Ieno. Kar~e nial~ kalu kl:l nidaredl:l su wanggil'u kalu ene, timonane tade~u manl:l ene tumel~, kl:l i sie makasilo mapia. Kaiso manl:l ene tawe timel~. Ket~eng manl:l ene n~bera rasj bQu kotQ u kalu, "Kai i sai wawa

2

m;;tnengkel'u kalu su wanggil'u kalu lampawanua?" arenge. (Kalu ene kalu masaria-ria.) Tangu, sangiang e n~bera u, "Kenangko pauli ensang kai i sai areng i kau endai m~b~bera su kotQ u kalu." Engkueng u manv dasi su kotQ u kalu, "Pemarenta, pakiwaloeng, i sie kai lai nihino, lai walagheng sembav, am.l.Usembav." Kaiso i Toumatiti mang gvgenggang kai i sai rasi su marangy.

Tangu manv dasi bQu marangt; e n~kui si sie, tade~u apaawi su kotQ u kalu. Kai i sie simimbang u i sie ta makaawi batvu i sie kai wawine. 1 redua m~sasimbangke, hakiu nako;;t kere sehapikang mapia kV nailang genggang i Toumatiti. Tangu i sie nakasilo pi;;t kalu riQ kadodQ su reduh'u kalu lampawanua, kV i sie naw} kalu ene sarang n~dating dasi su kotQ u kalu lampawanua. NapelQ dasi se, kai tadie endai manv m~b~bera. 1 sie ket;;teng nakasilo sene pi;;t teluh~, teluh~ mengkate masadad;;t, mawira, wuresi. Kar;;te nial;;t teluh~ ene. KV niwawane, sav limintv bQu kalu. 1 sie napuly sarang bale. Kv teluh~ ene niapasilone si amange ringangu si ninange. Kv i amange n~bera, "Ini kai teluh~ m~geli u alamat~. Makaalamat~ lai su kawanuang sire su Bowontehu. Ualingu ene," engkueng u ratu, "I sie harus~ desQ su tamp~ mapia. "

Teluh~ ene sengkianu mengkate m~guw~ kV tvtuwo. KV datu nengomol~ manga kawanuane, kV i sire n~ko;;t sembav gagaweang. 1 sire mfdoa, m~dorong alamat~ bQu Genggona tade;;tu teluh~ ene

3

mako~ alamat~ su kawanuane. Tangu i sire seng n~ko~ pesta, seng n~doa, kl.l teluh~ ene sengkelendiu nangedo naguw~. Tangu saret~u seng tawe nasaria, i sire nangedo n~ko~ teng gagaweang arau pesta waug'u m~dorong su Genggona I;.-angi tade~u i sire makahombang alamat~. Tangu engkueng i amang i Toumatiti, "Koateko tamp~e pakapia, kere raralokaenge pakaudup~, tade~u i kity makasilo apa mahi mariadi. Batl.lu teluh~ ini waJinewe teluh~ biasa."

Kl.l i Toumatiti n~tiki e. I sie m~tiki, niwaliawaeng arau nipi. Nipi uade kai pi~ kasili himaung si sie endai su ipi. Kl.l kasili ene n~tiki dingang i sie. Apa t~tiwoeng, p~tatiwong kasili ini walinewe ket~eng sensule, kaiso pira sule, sarang bQU ene i Toumatiti ini nakaeb~ kapapia. Batl.lU, su ipi i redua kai nako~ m~sulung u sengkawingang. Nahump~e su tempong i Toumatiti seng makahombang an~e, namantele i sie an~e semba\l k\l an~ esy. K\l an~ ene kar~ i upunge niseb~ si Mokodaludl.l, uade kai kasili WQU langi. I sie mengkate malua-Iuas~ bat\lu pulung ene sarung makailas~ kararatuang u Bowontehu.

I Mokodaludl.l nasari~e, naumbaseng, kl.l i sie n~kawing u sangiang arenge i Waunia. Sangiang ene uade asale WQU timbe1ang garing, timbelang maririh~. Kinaebakeng i redua sengkawingang m~b~bael~ su tempo ene. Kl.l areng u tau esy is~seb~ si Sanaria, ringangu kawinge i Amaria. K\l an~ kinaebakeng ene nihiking i redua sarang naguw~.

4

Saret~eng datu seng nighantiang datu Wudulangi, niilas~ su pulunge i Mokodaludv, su tempong ene, lawQ taumata m~s~sek~. Kai i Mokodaludv madiri endai hanes~ m~sek~, hakiu i sie n~kat~ su an~usembave ringangu su kawanua sene, "Mapiaembe i kit~ mengaling." Tangu kebi mapulu mengaling, kV i sire nengaling sarang sembekang daki. KV areng u tamp~ nipengalingang ene Pasolo. Sene pi~ balagheng m~tan~, balagheng buhu. BaWu Pasolo ini, tamp~e su Baling-baling su tahanusang Lemb~, su sembekang daki Malesung, arau Minahasa. Kai su tamp~ ene, i sire r~dentaeng i sire WQU walagheng Mori. I sire ene su sembekang timuh~, bQu weng~ u Tomini. Dingangu lai i sire r~dentaeng i sire WQU Daloda. Hakiu ene i sire timalang bQu ene kV i sire n~de~ sarang taloarang entana Malesung. I sire n~timona wulude marang~. KV bQu wowong bulude endai ene, i sire nemanda tana~ d~dalengang i sire pandaeng m~sulung u lokong, arau ghalang. KI! kar~ i Mokodaludl! niseb~ Lokong, kl! bulude ini su reduh'u Tomohong. Lokong arenge.

Kai i sire tawe natan~ marengv sene, saret~eng i sire mapulu mengaling sal! sarang biwih 'u apeng. Kalimonang ene, i Mokodaludv dedua sengkawingang nakahombang ahus~ es~, kV ahus~ es~ ene niseb'.l si Lokombanua. I sire nasebangke sarang apeng, kv n~de~ tahanusa kere tahanusa pi~ tamp~ arenge Pasang Bentenang kV oras~ ini i sie

5

nilahanggos~ arenge Bentenang, mangalene 'p~bawuakeng. '

Sene i sire tawe lai natan~ marengv, i sire sav n~de~ tamp~ buhu, kV nahump~ u Manaro, tahanusang Manaro, oras~ ini is~seb~ Manado Tua. I sie niseb~ Manado Tua, sembageang bQu tuman~ u Manaro ene kai nengaling sarang Wenang kv su apeng u Singkil~. KV i sire ene n~seb~ u areng, tamp~ ene lai Manaro. Arenge kalimona kai Wenang. Saret~eng pi~ soa wuhu ene niseb~ seng Manaro, teng tahanusang Manaro ene n~balui arenge nako~ Manado Tua. Sene su Manado Tua, ratu i Mokodaludv nakahombang ahuse kapia i sire telu. Tangu ahuse karuane es~, arenge Jayubangkai. BQu ene, darua an~e wawine kV is~seb~ si Urinsangiang, katuariange is~seb~ si Sinangiang. KV ahus'i Mokodaludv deduang Baunia ep~ukatau.

Sarang i sire m~tan~ sene, datu i Mokodaludv nakilanging u sakaeng, arau arenge is~seb~ binint~. Sakaeng ene, saret~eng nasueng langinge, seng itondo, penalukateng ensang kereapa i sie rumaleto, ringangu kereapa kasahawve m~eng i sie m~senggQ arau pundaleng. Ualingu ene, nisadiaeng endai dalohong bale lawQ, kv ahuse i sire telu simake: i Lokombanua ringang i Urinsangiang dingangu i Sinangiang. BQu ene lai manga maensana~ arau sasakene. Humotong i WatahalawQ. I sie nako~ manganguling. BQu ene i Manganguwi. I sie nako~ maghurang u m~sasenggQ. BQu ene katelune i

6

~ S I

Kar~ 1: Daraleng i sireng Mokodalud\l sarang Sangih~

7

Bikibiki, kawing i Manganguwi. I sie nako'}. m~tatangkiange, m~ko'}. kaeng arau menadia eleh' i sire. BQu ene kaep'}.e i Wanea ringangu i Tungkela. I redua e kai m~kakantarie, mengangangka kantari su sakaeng.

I sire n~senggQe, kai ratu n~geli u tatanata si sire: m'}.eng i sire su ralung u p~sasenggQ makasilo manga tahanusa arau apa-apa mak'}.dalina\l, kumbahang i sire m~berang apa. Tangu, endai manga sangiang niwule teng tatanata ene. Makasilo tahanusa ini, makibalo, "Apa ini?" BQu ene, seng n~ti\l anging maih'}., k\l i sire nilelase sarang sembekang sawenah~. K\l sengkelendiu sakaeng i sire nasilad~. K\l su tamp'}. ene nikasilo pi'}. manga saghy batune seng timoi bQu wowong sasi. K\l tamp'}. ene niseb'}. Buhias~. Dingangu tamp'}. su reduh'u ene nikawalandangeng u teng sakaeng i sire niseb'}. Taghulandang. Ene hanggos~ bQu wawera "taghuwala nawalandang."

BQu tamp'}. ene i sire sa\l n~senggQ turus~,

timonane sa\l m~bah. Kaiso, bat\lu anging kai maih'}. bQu sembekang timuh~, i sire sa\l nirerehe. K\l n~dating su tonggeng Empihis~, niseb'}. i sire, wattJu su tamp'}. ene i sire nengukah~ sinas'}. i sire, kimaeng empihis~.

Sa\l i sire n~sakaeng k\l dimuruh~ su apeng u tahanusa ene. I sire limint\l n~de'}. kaeng, bat\lu seng kinasueeng kaeng i sire. K\l nako'}. sarang tahaundangeng k\l nakaeb'}. teng apa is~seb'}. i sire

8

siawu, arau salawu. Ene kai im~ u ralung kehu, kV nikaeng i sire. Ene tamp~ ene kar~ i sire uade nisaseb~ Siawu kV oras~ ini areng ene mang niseb~ Siau. I sire lai n~de~ teng tamp~ baug'u m~de~ aky penginungang, kV nihombangkeng sire su Bangkasia. Sene pi~ aky mapia. Vade tuhV beke, bangka ene kai pendarenokang u bidadari bQu kaiangang, bQu kinoaeng. KV pi~ bidadari i sire sio. KV ene nako~ lai sembav beke, watvu bidadari ene nikasilong tau esy sembav kV niseb~ si Madundy.

I sire t~ senaenge su tahanusa ene, mang mapulu - nengelembo i redua wawine mapulu sav m~ba!i sarang anung amange ringangu i ninange. Tangu kai anging mang maih~. I sire n~sakaeng niwowose sav sarang sembekang sawenah~. KV nahump~ su tahanusa sembav. Sangiang ene rarua mengkate svsangi, batvu seng masusa naunge, endai ta makahombang banuang sire, mengkate m~lelas~

marau-rau. Baybe saliwuhang kereapa kar~ i sire, mang kVkia, svsangi, Ivlungkang. KV su tamp~ ene, i sire natahang marengv, klJ. kar~ i sire niseb~ Tahanusang Sangih~, uade kai sene i sire mengkate svsangi, kV i sire natan~ endai sene.

Kerene wekeng i upung asal~ bQu sembekang timuh~, bQu Bolaang Mongondow limawes~ su Malesung arau Minahasa sarang Manado Tua, kV bQu ene nahanggos~ sarang Sangih~. KV i Lokombanua ini nilekeng sire nako~ datung Siau humotong, kV i sie kai Lokombanua Karuane. N~ko~ Siau.

9

KI:l ini nahentong lai manga mararatu su Taghulandang, Siau ringangu Sangih~, batl:lU i SIre

mengkate nakat~ sarang Sangih~.

Sarang ini wekeng Mokodaludl:l.

Mar~ 1988 Tahuna, Sangih~

10

---~ - --- -- "- ---- - - - - - - --"" - =- --------~----------------- - ---- ---.- -- ---- - --' --- - - ------------ ---- ---------------- - - ------- - ----- '-"' - --'" -- -----.. - - ---- - --- --" - --" _. -

----~ ~ ------ -=..,--=:. ---=: ---- -----~ -

Bekeng Gumansa!angi Niwekeng Haremson E. Juda

Ini i kity dumaringih~ bekeng Gumansalangi, upung su tahanusang Sangih~-Talaud~"

11

Su tempong marengl;l-dengl;l [manga taung l300], i upung gaghurang m~beke uade i upung sini kai as ale WQU Kotabatu, soa su tahanusang Mangindano. Kl,l datung Kotabatu ene pi<:t ahuse esy is~seb<:t si Gumansalangj. Kai ahus~ esy ene kakano<:te ralaki. Kl,l i sie nibawembang su taloarang undangeng.

Su pemamembangeng ene, buhl,le i sie nakasingk<:t u naunge, kl,l i sie n~pendang seng n~sala, kl,l i sie n~sasesil~. Kasariang p~sasasesile ute i sie simangi, simangj maih<:t-ih<:t su undangeng ene. Kl,l sasangje ene kinaringih'u ratung binangaeng, arau rokoru

12

Saluruang. KV datung binangaeng ene n~tengkatentung n~batv tingih'u ralungkang. KV i sie nakahombang ahus~ es~, kasili, su taloarang undangeng ene.

B9U ene, ratung Saluruang n~bah solong binangaeng, sarang kaiangang. KV i sie nakiwalo su manga ahuse sangiang ensang i sai mapulu rumingang si Gumansalangi su dunia. Kai manga ahuse sangiang laiakang e madiri, tumb~eng

sangiang katuariange timuhv apang niwerang amange. Tangu i sie n~tengkatentung su dunia, kV nehoma kere wawine masaki, bawine kibokang. KV dalurune mawuhv-buhV. Kasili nakaimbu raluru ene kai i sie tawe narenting, kV natamai sarang pueng u raluru ene kV nakasilo wawine kibokang. Ualingu i sie ket~eng sesane, i sie namaringang bawine ene tade~u m~tan~ dingange. Kai wawine ene ta napulu watvu i sie n~pendang taw~ hinone i sie matan~ dingangu taumata mapia, taumata malunsemah~. Batvu ini kasili pira sule mengkate m~nihasa si sie, i sie napulve.

Saret~eng i sie natan~ pira elo, i sie naghengging batvu i sie seng sav n~bah sarang binangaeng. KV i sie nehabar~ si amange, endai dokol 'u Saluruang, maul! u kasili seng n~balui. Seng napia m~ko~ si sie, maning i sie endai mahusaki. Kai endai dokol 'u Saluruang sav n~bera, "Dak9 i kau sav tana~ sarang dunia." KV an~e ene, arenge i Sangiang Konda, i sie sav natana~. Katewe i sie seng nehoma kere tau

13

wawine kadokang. KV dalurune masengl-sengi. Kinaimbu e wue kar~ u kasili, kV kasili ene sav n~batv daluru ene. Apang kino~e su wawine k~nger~ humotong, ene sav niko~e su wawine ene. Savewe i sie nanihasa tade~u m~tan~ dingange, kai wawine ene nadiri. Batvu penanihasa ene, i sie napulve.

Kai naliung pira elo, i sie sav naghengging, natadie, watvu i sie sav n~bah solong binangaeng, nehabar~ si amange u kakano~ u kasili ene mang tenga-tengad~ seng n~balui. Ute i amange n~bera, "1 kau sav tana~. Ini i kau seng tumaking kasili ene su kanandung p~bawiahu." Mangalene, i sie seng mako~ kaghiang u kasili. KV i sie savewe nako~ sarang bowong dunia, n~tengkatentung kere sangiang malenggi-H;nggih~, arau is~seb~ bidadari. Kai ralurune mawengi-wengi timopang su irung u kasili. Hakiu kasili savewe timole raluru ene. Saret~eng seng nahump~ sene, i sie nakasilo bidadari malenggi-lenggih~, gatine mengkate kvkerong, hakiu i sie nawegang naunge. Saret~eng sangiang ene nakasilo u i sie nawegang naunge, sene kai pi~ manuru, kV i sie nangae wuang manuru tatelu, nilaeh~ su ak~ su palede, WQU ene nikaes~ su kasili ene, i Gumansalangi. KV kasili ene sav nakap~peti· Angkueng u tau Sangih~, sav n~papinunv. Saret~eng bQu ene, kasili e n~dorong ampung su tengone, waWu i sie seng nakako~ sahaghe su sangiang endai ene. Kai sangiang ene simimbah~ u, "Ene ta mako~ tinena, watvu i~ ini kai seng nitanatang dokol 'u

14

Saluruang tadeC).u meliwir~ si kau, watvu i kau nikasilo seng n~balui, nakoC). taumata mapia." Nakaringih~ ene, kasili turus~ n~suba m~dorong ampung, dingangu i sie n~bera, "IC). su pendangku kai tc)' hinone makoC). dingang u sangiang ini masadad(]-, batvu iC). kai taumata ralaki." Sangiang simimbah~, "Kai seng nitilakeh 'u ratung Saluruang u iC). kai mako(]- dingangu su kanandung p~bawiahu." N anetc)' bQu sahelo ene redua seng nako(]- kere sengkawingang.

Kalimonang ene (ungkueng i kity, sangiang nakoC). konong u kasili, nakoC). kaghiang), datung Saluruang kai timanata, "I rua tawe wotonge m~biah~ sini. 1 rua harus~ m~deC). tampC). buhu waug'u p~tumanakeng. KV tampC). ene makoC). tampC). i rua kai piC). tatialane. 1 rua mahumpC). sene, kai tahiti m~dalahondang, tahiti lawQ! Dingangu kil(]- m~daray. Dingangu relv mentuh~. KV i rua sarang tampC). buhu ene, harus~ dinganeng u mahuanenu, kV mahuaneng sangiangu, Konda." Areng u mahuanene ene i Wawangung-Lare. KV i sie nehoma kere tempu. KV tempu ini makoC). sasakeeng i redua m~timona tamp(]­buhu.

Kalimonang i sire n~bu(]-, i sire reng nelikv soang Kotabatu. NelikV telu sule su tempo hebi maralung. Kv tumanC). u Kotabatu n~gonggC). nakasilo kai piC). apa kvkerong su langi. Kai matatimad'u Kotabatu n~bera, "Ene kvkerong kai tempu maarega, tempu sasakeeng u manga mararatu." Hakiu ene, tumanC). u Kotabatu naremas~, kV tawe natakv.

15

Tangu i Gurnansalangj deduang Sangiang Konda n~bu'}.e, kV n~tirnona solong sernbekang daki, kV nahurnp~ u nusang Marulung (arau Balut). Kai sene tawe nakahornbang tiala.

Tangu i sire nanepas'u raraleng i sire, kV nawun'} u Taghulandang. KV Taghulandang ene is~seb'}. lai nusang Mandalokang. Sene i sire n~tirnona wulude karangetange. Bulud~ ene kai wulud'u awu su nusang Ruang. Nahurnp'} dasj su wowone, kai ta apa tiala apa-apa kere nitanatang datung Saluruang. Tangu, i sire rirnesungke wue, kV n~tirnona sarang Siau, arau nusang Karangetang. Sene i sire rirnakj sarang bongkong Tarnat'}, bulud~ su taloarang nusang Siau. Sene i sire natan,} deng pira hebi, kaiso tawe apa tatiala kere niulj u ratung Saluruang, i arnang i redua.

Tangu, i redua savewe rirnesung. KV i sire nasaharnpi, nawun'}. su nusang Sangih~, nusang Tarnpung-LawQ. Sene i sire rirnakj sarang bulud'u Sahendarurnang. Saret'}.eng i redua nawun~ su wowong Sahendarurnang, i redua napikung u winawa, hiwv. BQu ene, n~tahitje rnalawQ-lawQ. Ene kai tahiti rn~dalahondang. BQu ene, n~delve rnengkate rnentuh~. Dingangu n~kil'}e kV rnengkate rn~d~dara~. KV i redua natan'}. telu hebi sene. KV pandaeng bawa WQU mas an'}., uade rasj bowong Sahendarurnang rnengkate kvkerong. Dingangu relv rnengkate ik~karingih~ bawa WQU rnasan~. Ualingu ene, naliung telu elo, i redua seng narnutus~ u, "Sini tamp'}. p~turnanakeng buhu."

16

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Kar~ 2: Daraleng i Gumansalangi deduang Sangiang Konda sarang Sangih~

17

KV b9U wongkong Sahendarumang i redua rimesung, nako;;t pai sarang sembekang daki n~batv eleh 'u ak~ Balau, arenge. KV sene i sire nisensomaheng u taumata su wege ene. I redua nitalendeng, b9U ene nisaluh~, hakiu tamp;;t ene sarang oras~ ini niseb;;t Saluhang (Moad~). Kar;;t u tuman;;t u wege ene, areng i redua nibawalui. I Gumansalangi niseb;;t si Vagi M~delv, uade kai m~sulung u dieng u re1v. Arawe kawinge, i Sangiang Konda, niwalui arenge Sangiang M~kil;;t, uade kai sangiang u kil;;t, batvu wowong bulude endai mengkate m~k~kil;;t. B9U ene, i redua nilahengk~ i sire nako;;t datu su wege ene. Batvu sene p~tatampungang u taumata law9, kararatuang ene niseb;;t kararatuang Tampung-Law9, mangalene Sangih~ G~gUW;;t. Dingangu ratu humotong ene is~seb;;t Kulano. KV i Vagi M~delv nako;;t datu kahomotongange su Sangih~.

Saret;;tu i Vagi M~delv seng maghurang i sie n~baH sav sarang Mangindano, kV i sie nate su Mangindano. Kararatuange niilas~ su an;;te arenge i Melintang-Nusa. I Melintang-Nusa nako;;t sarang sembekang sawenah~, kV i sie nawun;;t u tamp;;t asal'i amange. KV sene i sie n~kawing u sangiang u Mangindano arenge i Sangiang Hiab~, ahus 'u kulanong Tugis~. B9U ene, tuarine i Melikv-Nusa nako;;t sarang sembekang timuh~, kV nawun;;t u Bolaang Mongondow. I sie n~kawing u sangiang u

fMongondow arenge i Menong-Sangiang. KV tuhange I nako;;t datu karuane su Sangih~, bahageang Tabukang.

18

Saret~eng i Melintang-Nusa naghurang, i sie sav nako~ sarang Mangindano. KV nate sene, mase i sie nighantiang u an~e, arenge i Wu}ega}angi. Su pananentang i Wu}ega}angi, manga ahuse n~ka}iaes~ su nusang Sangih~. Ahuse wawine i Siti-Bai nipahingkalongang i Wa}ang-Naung. I Aholiba nip~kawingang i Mengkang-Nusa, natan~ su Tariang, kV tamp~ ene oras~ ini niseb~ Tariang Tebe. Ahuse esy i Pahawonseky n~banua su Sahab~, kV tempo ini niseb~ Soa Tebe. KV sene niwahetane paparentaenge hala. Arawe ahus~ esy ba}ine, i Matang-Datu, mang tatap~ su Saluhang, nameti lai paparentaenge, nisumbalaeng u manga ahuse i Maka}upa, i Ansig~, dingangu i Tangku}iwutang. KV i sire ini kebi nako~ mawawahaning Saluhang. Pi~ lai ahuse wawine, i Talongkati arenge, kV limembong kawahanine hakiu niseb~ si WawV­Mahaeng. Ahus'i Tangku}iwutang is~seb~ si Mak~ampo. Samurine nako~ bahaning Sangih~, napakasembav u Sahab~ dingangu Saluhang.

Kereini manga hen tong Gumansa}angj sarang i Mak~ampo kV n~gaghinto}e nempehentong mawawahani su weQe ini kV i sire nempametj manga kararatuang buhu nasawuh~ su kaghuw~ u tahanusang Sangih~-Talaud~.

Kere tatambane, tangu mahuaneng Sangiang Konda, i Kasili Wawangung-Lare, nehoma kere katoang, tawe natan~ dingang i redua kaiso n~senggQ limembong marau. Nawun~ u sembekang daki, kV nahump~ u Ta}aud~, n~banua su Porodisa su nusang

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Kabaruang, kV simaka sotong bongkong Taiang. KV sene i sie n~kawing i Wokimawira. Tamp~

nikawunakeng su Kabaruang tempo ini niseb~

Pangerang. Sene pi~ en~ u nitondoeng u tempu nipehomaeng i Wawangung-Lare.

Nahepus~. Desember~ 1987 Tahuna, Sangih~

20

Bekeng Mak~ampo BQu buk~ Bijdragen, Sembahageang 113 (1957)

(Taumata n~beke tawe nikasingkateng)

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I amang i Mak~ampo i Tangku\iwutang. I ninange i Nabuisang, an~ i Saselab~ tau Taghulandang deduang Sangiang Ding (dieng u Ruang), nako~ solong Rainis~ su Talaud~.

Su tempong kawawantel'i Mak~ampo su Rainis~ [manga taung 1510], pi~ hinduane katoang. Katoang ene nelawung tembQe, lilane natarang-tarang su rehve. Batvu ene tembQe tinganeng n~balY, ualing pangangelas 'u hinduane. Dehve timolo sarang gati, seb~e timuwo n~bineing dehve. Saret~u puid'i Mak~ampo natipo, katoang naluka, kV timondo. Kai

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m~eng i Mak~ampo kumaeng, katoang malaing Ivlelang. Samurine katoang nilingk~ su kehu, kV seng ta sav kinasilo.

Kakeduang i Mak~ampo nilebing, ute kai n~balui nako~ sumu. Sarang tempo ini sumu ene wodang mapia, is~seb~ Sumung Kakeduang i Mak~ampo. Gahie m~sulung-sulung u kakeduang dingangu akye tawe maralesa manilaing mehangu kereapa.

Su tempong i Mak~ampo ip~t~talapuhang, i Tangkuliwutang ambake m~b~bay, sakaenge walasoa. Sensule pi~ i sie n~bay, n~sombangkeng dalako, m~saseky u tau Nanusa. I sire endaj mangalo tau Rainis~. Batvu kai namot9 monang sakaeng u pangalo, ute i sie nisolangengkeng sire. Saret~u

nisolangeng, i sie n~bansag~ dingangu n~bera engkueng, "I~ kai tau Tabukang, baline tau Rainis~!" Kutyu ralakong Nanusa kai simimbang, "Tau Tabukang malaing pi~ puane" (arau tembge). Tangu i sie nilurangkeng sire kV nipate, tembge niwawa solong Rainis~.

Mangkeng k~katelange i Mak~ampo, ute ambake m~ngeky. Law9 lai manga rari9 u Talaud~ memp~ngeky dingang. M~engu i Mak~ampo mangeky, ute kin~ ahoeng i sire. Kai i Mak~ampo mang t~ kakedie. Mengkate kerene adat'i sire, ute pi~e i sie sasay sav mangeky n~baw~e war~ i amange. Narenta, nilebinge su ene. B9U e i sie nangekye. K~pangekye ute manga rari9 u Talaud~ save rimenta nempangaho kin~.

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1 Mak;;tampo n~bera si sire, "Kuh;;tkowe, u menH~hang i kamene takV pateeng! " Kai manga rariQ u Talaud~ tawe nahimang bawerane ringangu nemp~bera, "1 kau endaj ket;;tu sesanu, makapate si kami lawQ?" Ta nakatahang i Mak;;tampo, mengkatewe nangal;;t bar;;te, namilj si sire, hakju pi;;t u nate. BQu ene i sie nako;;t solong bale. Narenta, i sie neluheng pakeang i amange, bQu e i sie timalang solong Melonguene. Sene i sie natan;;t su kotQ u kalu salise raha. (Sarang tempo ini salise raha ene wodang mapia, timuwo su apeng. Kv is~seb;;t Saliseng Mak;;tampo.) Manga ghaghurang u rariQ u Talaud~ nipamateeng an;;te m~d~de;;te si sie pateeng, kai sembeng ta nikare;;t.

Saret;;tu nikaringih'u manga ghaghurange su Moad~ (arau Saluhang), tangu i sireng tat;;te i Ansig;;t deduang Makalupa (i redua tuaring amange) dingangkeweng kalawQ u sasakene, tanaye mangal;;t si Mak;;tampo. Nahump;;t u Talaud~ i sire namalango su Melonguene. Su apeng ene kai pi;;t kalu salise raha masaria. 1 sire nemp~tump;;te, manga sasake nemp~ko;;te kaeng su alung u kalu ene. Ara k;;tp~ko;;te kaeng pi;;t e wuang kalu ringangu manga hakonda p~sempedi mahegu, nay taghal~ m;;tnawo su kaeng.

Niralingaraengkeng sire, sengkakela kai pi;;t taumata nay su kotQ u kalu mel~hondos~ buang kalu nngangu manga hakondang kalu, kV n<:tung men~nakal~ kanini. Tangu nikuiangkeng sue niaparelus~, kai i sire tawe nakakirala ranQ ene.

24

N arelus~, ute rariQ ene mengkatewe nanedeng bar~e, limik~ si sire. Saret~u limik~, nikakiral~eng sire war~ i Tangkuliwutang. BuhVe i sire nasingk~ u rariQ ene kai i Mak~ampo. I Ansig~ deduang Makalupa nakiwalQe si sie, "Mensang i kau i Mak~ampo?" I sie simimbangke, "I~ e i Mak~ampo!"

BQueteng nipaulikang u i redua kai tuaring amange kV kai mangal~ si sie, ute i sie nilurangkeng sireng tat~e su sakaeng, niwaw~e solong Moad~. I ninange, i Nabuisang, niwalang sire su Rainis~.

Su Moad~ i sie taghal~ ip~ngal~ i tat~e sire sip~ su lantang. Sensule i reduang elange tarai nangal~ sip~, kai sip~ e tawe nitepase kai nasueng inunge si sie. BQu e i sie namate elange, rahane nitaho su kaleby, bQu ene niwaw~e si tat~e.

I Mak~ampo ute nakare~e kapapuenge, arenge i Marinsai, tau Bowongkalumpang, an~ i Wolin­sangiang. Ara i redua kap~dalahikinge, i Mak~ampo kai mak~bueng kapapuenge kai pi~ esy baline m~melas~.

Tangu i sie mengkate namaringang u elange sengkatau nako~ solong Mendakv n~pakisaghy. Su sehebi i redua nawahe WQU n~pakisaghy, i sie n~parent~e elange nip~tongk~ u winongos~, bQu e i sie endai n~sakaeng. Narenta i sie mengkatewe nanek~ kapapuenge ringangu tau esy endai m~melas~. Nitek~ sengkatek~ kV i redua nasue nate. BQu ene i sie sav n~sakaeng solong Mendakv, narenta winongos~ deng be dang tamat~.

25

Sengkarielone i ninange kinaratingang, i W olin­sangiang, dimoloheng manga elange ipel~habar~ si Mak~ampo su Mendakl.l u kapapuenge i Marinsai kai pi~ u namate. Kai i Mak~ampo tawe nawawa, ket~eng nakiwawang kin~ dingangu n~bera su rarolohang u, "Mengkate lebing i kamene!"

Naliung pira elo, kapapuenge nalebing, buhl]e i redua napul~. Narenta i sie mengkatewe namingkung pundal~. I Wolinsangiang n~ber~e si sie, "Amang! Kawe reng ta wotonge i kau mehal~ hal~ matatetog~, batl.lU kapapuengu wuhu kakate. Tumuhl.l adat'u tau kalamona, taumata m~eng kapateeng u kapapuenge, ute raralokaenge kai kahek~ u wangQ lumanis~, pangangirulumange wuang bangQ lumanis~. Redo makap~de~ bawine waline ringangu makapehal~ matetog~ kahek~ endai mahen~, dingangu wuang bangQ endai daunge mengged~."

Batl]u nip~beraeng kerene, i Mak;;tampo n~pedl.le, i sie mengkatewe namingkung gating Bolinsangiang, kl] nate. BQu ene i sie napul~ solong anung tat~e sire.

Tangu i sie sal.lewe taghal~ iapangal~ i Ansig~ deduang Makalupa sip~. Sensule i reduang elange arenge i Salumpito niroloh~ nipangal~ sip~ su apeng u Wiwai. Kai sip~ mang ta matatepas~, ker~ewe adate n~ung kalamona, mang l~inumange. Tangu nipakiwaloengkeng tat~e, "Mensang su apa sip~

nial~ i rua?" Apa marengl.l i Salumpito nangaku u kai i Mak~ampo nanginung. I Mak~ampo n~pedl.le su elange.

26

N~sa\le i redua niroloh~ nipanga!']. sip']. su u!une. Nahump'].e i Mak'].ampo reduang Sa!umpito, ute i Sa!umpito nawie su kot9 u akel~, i Mak'].ampo m'].hedo su pungene. Saret'].u sip']. niu!uh'i Sa!umpito, mengkatewe nasueng inunge si sie. I Sa!umpito n~ber'].e si sie, "K~! Sip']. e kai nasueng inunge, mentehang i kadua p~beraeng i tuangku redua!" Bawerane ene nakap~pedu si Mak<;tampo. Saret<;tu i Sa!umpito narelus~, ute seng nihares'i Mak'].ampo, napahi']. darua, k\l nate. Dahane nitaho su ka!eb~, sasa~ niwawa sarang anung tat'].e sire. Oras~ ini tamp']. ene is~seb']. Sa!umpito, wat\lu nipamateeng i Mak'].ampo si Sa!umpito. Tamp']. Sa!umpito ene su Walau.

Ualingu kakano']. ene, i sie pin~peduang i tat'].e sire, tangu i sie tima!ang so!ong Mana!u. Sene i sie natan']. su pi']. pueng u watu, arenge Sel~. Niseb']. kerene wat\lu sene i sie ma!aing bedang m'].mate taumata wa!ine, k\l taumata apang nipatene, is~sel~e sene.

B9U ene i sie tima!ang so!ong Ku!uh~. Sene ma!aing kere su Mana!u, hakiu pi']. lai tamp']. semba\l is~seb']. Sel~, u ma!aing p'].nelekang u taumata W9U pinatene.

Tangu su Ku!uh~ kai pi']. tau maghurang u wanua i redua sengkawingang, areng u es~ i Linog~, bawine i Lam<;t. I Mak<;tampo ute n~tan<;te su anung dedua.

Sensu!e i Linog~ deduang Lam<;t kai nangampang leba, arau nanile kin']. u leba. Ara i redua m'].nil~e, kai

27

nakasilo asu nate pi~ sohge wulaeng. Saret~u

nikakiral~e u kai asung Mak~ampo, ute niwaw~eng dedua niapasilo si Mak~ampo. Kai i Mak~ampo tawe nahimang u asu kawe nikasilong dedua su leba. Kueng i Mak~ampo kai i redua namate tade;;tu p~takoeng bulaenge.

I Mak~ampo mengkate n~kalant9:

I kau engkueng kai wega? 1~ an~, i~ an~, Niob~, i~ niob~, 1;;t an;;t i Kakengking, Niob~ i Wiling-banua, An~ nakapen€( nus a, Nakatihub~ buntuang.

I Linog~ dingangu Lam~ mengkatewe n~kalant9:

Mangampungke Ampo, Kate anu elang, Kaiho engkueng: Kau an~, kau an~, Niob~, kau niob~, Kau an~ i Kakengking, Niob~ i Wiling-banua, An~ nakapen€( nus a, Tengad~ nakatihub~ buntuang. Kaiho kai t~ i Tir9, Taw€( i Tue, Kt,llanab'u letu, Sagh€( tentulaeh~,

28

Lumanab~ tawe lumanab~, MohQ tawe mohQ, Matiang su wisi, Nehan~ su takiah~, Tinai tumatinting, Mamandang su petang kengkond~.

BQeteng i sie nangelang si Linog~ deduang Lam~, i sie nako~ solong bulud'u Awu, hakiu sarang oras~ ini pi~ batu sembal.,l sene is~seb~ Batung Mak~ampo watl.,lu n~ung k~kaianeng i Mak~ampo. BQu wulud'u A wu i sie rimesung solong Laine (oras~ ini su Tabukan Utara). Sene i sie nakaringh~ pi~ taumata wahani sengkatau arenge i Lahauwang, is~seb~ lai si Mapoheulu.

Tangu i sie nako~ sarang anung Lahauwang, natan~ sene, klJ. nako~e hapie. I sie ghimighil~ si Lahauwang makire~ u kaghiange. I Lahauwang simimbangke si sie, "Mapia i kau p~kaghiangke mauheng Sahab~, pamilye sengkatau WQU taloarang dedua."

Su Sahab~ tangu kai pi~ mauhe rarua: i akang arenge i Timbangsehiwu, tuari i Somposehiwu. I redua ini tamba inang tamba i amang. I amange i Mamat~-Nusa, i ninange i Lonsongukonda, is~seb~ lai si Sompowulaeng.

Pi~ i sie mel~lombo su sall.,l u Laine, ute nakasilQe i sie mauhe rarua endai m~dendenQ su tangke, pi~ lantihie ringangu pi~ diag~e. I Mak~ampo mengkatewe tamai ringangu ralombone. Narenta nitelede, nataho su mauheng Sahab~ darua e. I

29

Mak~ampo sala ligh~e nanaluru mahuala rarua ene, k\l it~talange, kai tawe nikasapinge wat\lu kai nelimpesoh~. Manga lantihj dingangu riag~e n~bansag~, hakju nikaitukangkeng Mamat~-Nusa sire ringangu apang bawahaning Sahab~.

I Mak~ampo timalangke. Masanggideng bale, i sie k~kuine si Lahauwang, "Pohe! I~ buniko, endaung kai s~sahusuang i Mamat~-Nusa sire, pateeng! "

Engkueng i Lahauwang, "Selungke wawa su alung, p~tengkataho wawa su wangka!" (Bangka ene kai p~kakumbuniang i Lahauwang m~eng pi~ seky.) I Mak~ampo mengkatewe simelung k\l n~tengkataho su wangka marema-remas~ sene.

Nararena kadodQ i Mamat~-Nusa sire nasep\le endaj, apid~ sengkakiwalone si Lahauwang, "Tawy taumata naotong sini, Pohe? U kai pi~ apa nelombo mauheng Sahab~ darua, k\l ini i kami m~nahusu si sie!" Engkueng i Lahauwang, "Tala, tawy taumata natalang solong ini." BQu ene i Mamat~-Nusa sire n~bahe k~pia.

Su karua sulye i Mak~ampo mang sa\l adate mel~lombo mauhe rarua ene. K\l sa\lewe nip~sasahusuang, kai tatalangenge mang su alung, sa\le n~tengkatahQ su wangka nip~kembuniange kalamona, k\l tawe nikare~. Tangu pi~e i sie sa\l su ralung u wangka, k\l i sie nikahuntikilang sene, i sie kai nipi, arau niwaliawaeng. Su ipine i sie kai nituwoeng u sensaly, sarang nakakidating u wulang,

30

kahumange kai wulang limangu. Tangu wulang limangu ene mengkatewe nikaenge, kV sembeka nasue. Ipi ini nibawekene su hapie i Lahauwang.

Su tempo ene i Lahauwang n~bekye si Mak~ampo, "Dielo i kami tarai solong ulune, mangas! bael'i Mamat~-Nusa. KV apang bawahaning Tabukang dingangu wawahaning Toade kai matampung dala sene, malembe ket~eng mauheng Sahab~ dingangu riag~e. M?engu i kami seng dala sene, ute i kau tamaiko sarang anung dedua, p~dudato, pamile sengkatau WQU taloarang dedua. "

Sengkarielone mang kere il~habar'i Lahauwang. Tangu i Mak~ampo natamaie solong baleng Mamat~­Nusa, war~e niwawa. Sengkakela mauheng Sahab~ darua m~iang m~t~taloara lisung, mel~lisi ilo. Nahaung i sie, nanawv bar~e, apid'u n~kalanto:

Manawv sondang, sondangku, Sondang kalibotoku, TakV ipanek~ andi, Ipamihua mahuala.

Apid'u i sie naiang n~tengkataloara su mauhe rarua ringangu k~berane, "Pauhe i rua, mensang mapulu arau madiri. M~eng madiri i rua takv pateeng." Palange sembeka nilaepis~ si Timbangsehiwu, sembeka si Somposehiwu. Diag~e timalang solong bael~, naul! si Mamat~-Nusa sire. Narenta sengkakela wedang k~as!e. I Mamat~-Nusa nakiwalQe su riag~e, "Mensang kai apa nakatalang si kau?" Diag~e simimbang, "Dady kai pi~ tau esy

31

dimenta naiang n~tengkataloara, palange ruambeka nipangepis~ si Wawl,lku redua." I sire mengkate sengkawera, "Mang apa p~s~sasahusuang nay pira elo e. Mapia sasaekangkeng kity, sal,l deakeng pateeng. "

Tangu i Lahauwang gimighil~ si Mamat<:t-Nusa ringangu su mapiang Sahab~ baline ringangu nanegu engkueng, "Mapia i kamene kenye manahusu taumata ene. I kamene p~de<:tko taumata tahawanti, tahatariang, tahap~darango, ringangu tahapemanl,l, kl,l pakikakelaiko mensang apa ralaki ene sumehang kereapa. Keryu sumehang dalaki, mapia p~sasumbalaeng i kity deakeng kl,l pateeng. Kai keryu sumehangbe mapia, ute mapia taumata ene ap~kaghiang mauheng Sahab~ darua endai!"

Tegu ene nitarim;;t mapia, kl,l i sire nakire;;teng manga tahap~kakela e. Humotong i sire nakimanl,l, kl,l i sire nenamy manl,l baralang. Pi<:te kakalantQe:

Menamy manl,l baralang, Manl,l pinemanl,l, Kenang lekes~ dokone, Bungkaes~ saduane, Mensang pedune timinting, Pepusone timinalung, Mensang timinting su langi, Timinalung saluruang.

Simehang su manl,l e mapia, kerene lai su wanti, su tariang dingangu su rango. Hatede ip~pauhe, "Taumata ene taumata mapia, kl,l sarung makahiking

32

Tabukang." Tangu i sire nauhe si Lahauwang, kl.l hal~ ene nip~bisar'}.eteng sire, niputus~ u mauheng Sahab~ darua ene mako'}. kaghiang u taumata ene. Samurine, bQeteng nipakiawuing banua e, ringangu nip~papangentude ringangu mauheng Sahab~ darua, i sie nirui datu kahumotongange su Tabukang.

Saret'}.u i Mak'}.ampo naratu, i sie ghimighil~ si Lahauwang tanay maneky Talaud'u Nanusa watl.lU kai namate si amange, i Tangkuliwutang. I sie nakisadi'}.eng binint'}. pira-pirampulo su ghesane ringangkeweng sasakene pile sesane nngangu wawahani, kl.l tanay mangalo.

Binint'}. seng m'}.totob~ kebL su tempong lumintl.leng p~seketange i Mak'}.ampo mengkatewe n~parenta wahani sengkatau arenge i Sahuemalag~ kl.l n~kalantQ:

Kanteku i Sahuemalag~, Tundung bala seng dl.ldeli, DakQ kasele su apeng, Pangiluwe su lighareng, Bawa pi'}. nal.l leo, Pahuwe n~buang ani, Tuwangko ilad'u patoku, Salesah'u lalukangku, Pato itondo ikuntang, Salesah~ apatapu, Pato ikuntang su sawang, Apatapu su welengang.

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I Sahuemalag~ mengkatewe rimaleng n~de~ ilad~. Sengkarentane i sie nanuwang kalu wahu, W9 e niwawa su tengong Mak~ampo. Nikasilong Mak~ampo i sie mengkatewe n~kalant9:

Kante, kasala n~pansing, Katalengko n~burighang, Dak9 sav kasele su apeng, Pangiluwe su lighareng, Kasele apeng pondol~, Su lighareng pangumbene. Bawa pi~ nav leo, Pahuwe n~buang ani, Tuwangko ilad'u patoku, Salesah'u lalukangku, Pato itondo ikuntang, Salesah~ apatapu, Pato ikuntang su sawang, Apatapu su welengang.

I Sahuemalag~ sav dimaleng k;;tpia. Sengkarentane i sie nanuwang kalu sos9, b9 e niwawa su tengong Mak~ampo. I Mak;;tampo naralakje ih~e watvu seng karuasulene mang ta nak~hino, kV savewe n~kalant9:

Kante, kasala n~pansing, Katalengko n~burighang, Dak9 sa\! kasele su apeng, Pangiluwe su lighareng. Kasele apeng pondol~,

34

Su lighareng pangumbene. Bawa pi~ na\1 leo, i Leo, i LEO, Pahuwe n~buang ani, Tuwangke ilad'u patoku, Salesah 'u lalukangku, Pato itondo ikuntang, Salesah~ apatapu, Pato ikuntang su sawang, Apatapu su welengang.

I Sahuemalag~ buh\1eng nakaena u kai ap~motc? si Leo m~tan~ bawa su apeng pondol~.

Tangu, i sie mengkate natanay. Narenta apid'u namate si Leo, rahane niemung su lam~ maluku. BC? e raha e nikaes~ su sakaeng i Mak~ampo reduang Lahauwang. Lensorange nasue niralensod~, k\1 .takiahe ringangu wisie niko~ i1ad~. Buh\1eweng . sakaeng e natondo.

M~bawalangC?ete Lahauwang mengkate n~kalantc?:

Subaku ratu i Mak~dulag~, Buisang pangalo lawC?, Motong kante, motong kante, Kuhai, motong kuhai, Motong kante i Maniku, Kuhai mangeliwutang. Kante i Manikunusa, Mangeliwutang buntuang, Kante wawaneng su rulag~, Saghenuang su pangalo.

Motong kante, motong kante, Kuhai, motong kuhai, Motong kante i Wawole, Kuhaj i Paparingang, Kante wawaneng su rulag~, Saghenuang su pangalo. Motong kante, motong kante, Kuhai, motong kuhai, Motong kante i Pawawa, Kuhai i Sasaghenuang, Kante wawaneng su rulag~, Saghenuang su pangalo,

dingangu lai waline apang bawahaning Toade.

35

BQu ene nehengkase walango, k\l n~bu::te WQU Sahab~ Kehu (oras~ ini Kalekub~). Notong su Toade, napasakeng apang bahani rad(( sene. N asueng sakene n~bu::t k::tpia WQU Hempetang namona Talaud~. M::tnembalikudeng Buaeng, nilenehange, sakaeng tate tumondo.

I Mak::tampo mengkatewe n~kalantQ:

Ali i Walembang-Dampel~, Al::tko ipangongang boba, Ipenggalos~ Badoa, Endaung Boba nilenehang, Badoa natawer::te.

Saret::tu nikaringih'i Lahauwang, i sie mengkate n~kalantQ:

Subaku ratu i Mak::tdulag~, Buisang pangalo lawQ,

36

.. 0

~ ~SiaU

S o .})Taghu!andang I [p

Kar~ 3: Daraleng i Mak~ampo WQU Rainis~, tamp~ i sie pinahan~, sarang Sahab~, tamp~ i sie nipate.

Madiring buweku isambai, Bawineku iwual:;t, Buwe isambaing mole, Iwual:;t u wahani, Pundang m~bangka su woba, M~solang su taghaloang.

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N akap~kalantQ kerene i Lahauwang bat1;lu i sie nameang bawinene u kai n:;tung nip~sundaleng i Mak:;tampo. K1;l i Lahauwang pedu masaria, k1;l mapulu maneky si Mak:;tampo oras~ ene. Kai ualing bawahani lawQ naneho si redua, ute tawe nariadi n~papate. Kaiso, ualingu pedune, binipt:;t e m~s~sasewohe k~kendeeng i Lahauwang, isine triengkate m~k~kakaruti. BQu e i sie mengkate n~timbuhung, k1;l sarang Nanusa mengkate kerene.

Narenta su Nanusa, i sire namalango su Mangupung, su sembekane tarai s1;lsasaruang Maloa (arau Marampit). Tempo ene su Mangupung e reng t:;t taune. Bat1;lu kakepal 'u ralohong sakaeng u m~saseky u Tabukang, liwu:;t u wanua ene sarang oras~ ini nako:;t bendas~, tawy batune sarang semba1;l, u kai nasue niemong i sire sunggil~.

Tangu seng telu hebi kareng1;le i sire sene, i Mak:;tampo mengkate m:;tnguntang si Lahauwang mensang m~bangungke, kai i Lahauwang mang bedang m~k~kantong. N aliung telu elo, 0 i Lahauwang n~bangungke, k1;l mapatump:;teng seky su Maloa, i Mak:;tampo mengkate n~kalantQ:

38

Kumui kanteku i Pawawa, Kuhai i Sasaghenuang, Kante niwawa su rulag~, Nisaghenuang su pangalo, I kau katump~ horone, Kakese kalemonane, Katump~ horong pangalo, Kalemonang sogilawQ.

I Pawawa mengkate n~kalantQ:

Subaku ratu i Mak~dulag~, HengkQ lahengking liwuta-wutang, I~ kai m~bekeng ipiku, Mauheng baliawaku, Nipi mendenQ u raha, M~d~daraki malensang.

I Mak~ampo mengkate namalis~ n~kalantQ:

Esy dalai matalo, Bahani n~tembahonsong, Tuwange tembah~ ponsol~, Daleang m~tolengikang, EndQe nate reng kadodQ, Nairi su hi wang inang.

I Pawawa timumpa kimese, sengkakesene sarang sebung lu~ daune, wQu sakaeng mangawe 25 su repane (paniring kate wahani nitumpaeng kerene). Kai, pirua, i sie nikawihuang seky e. Ene, manga wawahani ringange timump~e nakarolos~ si sie, malaing nasue nikapate. Kasamuriange ute wahani i

39

Wawole ringangu i Manikunusa, kaiso malaing nikawihua. Tangu lembene kate i Mak<;tampo reduang Lahauwang k\l dingangkeweng sasake. I Mak<;tampo n~putus~ u 1 siyete tumumpa k\! mengkatewe n~kalantQ:

I<;t boto, i<;t boto, Baler~, i<;t baler~ I<;t botoko su reh\l, Baler~ sasaruangeng.

I Mak<;tampo niwotQe. (Taumatang kalemonane, manga esy kai pi<;t botone.) Nasueng botone, i sie n~pakiling u tawe m~tatahino ko<;t u woto ene, k\! i sie sa\l n~kalantQ:

I<;t boto, i<;t boto, Baler~, i<;t baler~, I<;t botoko su poloh~, Baler~ tatalikurang.

NiwotQe su poloh~. Nasueng botone, n~pa­kilingke wue u tawe n~tatahino, k\! n~kalantQ k<;tpia:

I<;t boto, i<;t boto, Baler~, i<;t baler~, I<;t botoko su pip!, Baler~ su sasendihangeng.

NiwotQe wue su pip!. Nasueng botone, sa\lewe n~pakiling dingangu n~kalantQ:

I<;t boto, i<;t boto, Baler~, i~ baler~,

40

I~ botoko su pusig~, Baler~, mameh~ temb9. Botoku kaselekang kalog~, Kawentulang dumalebang.

Boto su pi pi e nighoghahe wue, k\l niwoto su pusig~. Buh\lewe i Mak~ampo ta n~pakiling, u woto ene n~tatahingete. Bgeteng niwoto ringangu n~pakeang . u p~seketang, k\! tumump~e m~seky, sengkalendiu i Lahauwang n~bengkas~ dingangu nehipeng tatimbuhunge ringangu n~bera, "Ky, dala e kai tetuh'u mamasy, k\l tawe ikaumbely ulima, kai ghaghata." Mangalene tentalang deng pi~ i sie, kapiako i Mak~ampo tumumpa walako i sie kalamona.

Tangu nariadie kerene, k\l i Mak~ampo

naedungke, k\l i Lahauwang n~pakye ringangu n~kalant9:

I~ boto, i~ boto, Baler~, i~ baler~, I~ botoko su reh\!, Baler~ sasaruangeng.

Niwotge su reh\!. Nasueng botone, 1 sle n~pakiling mang kere i Mak~ampo, u pakiboto waline. Tangu n~kalantge wue:

I~ boto, i~ boto, Baler~, i~ baler~, I~ botoko su poloh~, Baler~ tatalikurang.

41

NiwotQe wue su !ikud~. Nasueng botone, n~pakilingke wue, m~t~tonengkeng boto waline, k\l n~kalantQ:

I<;t boto, i<;t boto, Baler~, i<;t baler~, I<;t botoko su pip!, Baler~ sasendihangeng.

NiwotQe wue su pipi. Nasueng botone sa\lewe n~pakiling, u tawe n~tatahino. Sa\lewe i Lahauwang n~kalantQ:

I<;t boto, i<;t boto, Baler~, i<;t baler~, I<;t botoko su pusig~, Baler~, mameh<;t tembQ, Botoku kaselekang kalog~, Kawentulang dumalebang.

NiwotQeng sire su pusig~, k\l buh\le nakawat\l toneng. BQeteng n~paky u pakeang u p~seketang, sengkakesene rala su taloarang apeng.

I Hansaralung, tembonang u m~saseky u tau Nanusa namihua wahani piramba\l kanini e, mengkatewe n~kalantQ:

I sai rady m<;tdisi su apeng, T\ltindag~ su lighareng? I<;t kai wegang arengu, Tulang pin~sebakengu, I areng peling naungku, Bara-warang endumangku.

42

I Lahauwang namalis~ n~kalant9:

I sai m~disj su nat}, Tt}tindag~ su pahuwe? I~ beg~eng arenge, Tulang pin~sebakenge, I areng peling naungku, Bara-warang endumangku. Arengku kai i Mapoheulu, Mole pehontong u rala. Hapendatu i Mak~dulag~, Hengk9 lahengking-liwutang, Pi~ bisje sasimbag~, Taroda e laumbang mole.

I Hansaralung namalise wue n~kalant9:

M~eng i kau makiwalong tudy, Tulang pin~sebakengku, Arengku kai i Hansaralung, Si mole liahang dulag~.

I redua n~sasanggide kt} nemp~kakalant9,

nemp~papaghelye mamaeng. I Lahauwang n~kalant9 kalamona:

Suba kante, suba kante, Kuhai, suba kuhai, Kante i Hansaralung, Si mole liahang dulag~. I~ gelirang dalep~, Onggotekong dalembeang, Tegoi su horong bar~, Su kot9 u kumengkil~.

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I Hansaralung nanegQeng mamaeng si Lahauwang su horong ban~, bQ e namalis~ n~kalantQ:

Suba kante, suba kante, Kuhai, suba kuhai, Kante i Mapoheulu, Mole pehontong u rala, I£). tegoing dalep£)., Onggotekong dalembeang.

I Lahauwang nanegQeng mamaeng su horong bar£). si Hansaralung kV i redua nemp~mam£).e k~bi. BQeteng nempamama sengkianu Lahauwang n~kalantQe wue:

I kau pamili kampona, kante, Panehad~ kalemona, Pilie wala naungu!

I Hansaralung namalis~ n~kalantQ:

I£). mamili kampona, kante, Manehad~ kalemona, Piliku pili isempe, Tehad~ takv ipoahi, Takv isempe su watu, Ipoahi su hamolo BuhVe rumaki su aw£).u, Humawung su watangengu!

Ho i sie ningge kV namili. Apid~ su ralinsQ i Lahauwang sengkalinsQe rady su winint£)., kV tawe nikapili. Kuat'i Hansaralung namilie hakiu war£).e nepus~ sarang enggale£)., arau ngge£).. I Lahauwang

44

nakasilo, apid~ kimese WQU wmmt~, kl,l nanawu dingang. BQe i Lahauwang mengkatewe n~kalantQ:

Suba kante, suba kante, Kuhai suba kuhai, Kante i Hansaralung, Si mole liahang dulag~, I~ dumolos~ pili, Manimbelas~ sahaed~, Piliku pili manempe, Tehad~ku ipoahi, Pili manempe su watu, Mamoahi su hamolo, Buhl,leng dumaki su aw~u, Humawung su watangengu, Pili ta kasaukang!

Ho i sie ningge namili. Apid~ su ralinsQ j

Hansaralung sengkalinsQe n~bituing, marang~­dang~. Mengkai na~e maens~, enaenge matad~e su entana, i Lahauwang mengkate sal,l namili. Sengkapilie napahi~ darua, kl,l i Hansaralung nikawihua.

I Lahauwang mengkatewe kimak~ dingangu n~bansag~. I Mak~ampo timump~e WQU sakaeng, kl,l dimaleng tawe limempang kai nisekehe, hakiu watu nasue naleke. (Sarang tempo ini en~ u laede ene nako~ bensad~.) I Mak~ampo reduang Lahauwang taraie n~tumpa pintung Bentenanguhe.

Sengkakakela, i Manangkalangi, kapapueng i Wentenanguhe, kai makikutu. (Paniring tau

45

kaF~mona, es~ e kai ut'}.e manandu kere wawine.) K\l ualing tak\le tawe nakakano'}., mengkate kere nipatene wadange semba\l. I Lahauwang tarai k'}.dangenge apid~ k'}.kak'}.e.

I Wentenanguhe mengkatewe nangal'}. akikitang bulo k\l nileange si Lahauwang. Nihino su mohonge, hakiu himentung su polohe. Engkueng i Mak'}.ampo, "Pakatulende kante!" I Lahauwang namalis~,

"Pakaremas~, kai wuh\le sOSQ nionggQ u luhis~" (arau mahuala). Apid~ nangiki wulo e, sengkakikine nahensi. Bulo ene nawawa sarang Tabukang, bat\lu kai wedang lumanis~, tangu timuwo, sarang oras~ ini wedang pi'}. tumbale. N'}.ung kal~mona m'}.eng bulo ene tuwangeng pi~ dahane m~b~balong sek~. M'}.eng taw~ sek~ mengkate kere wiasa, engkueng u matatimad~.

Saret'}.u nakarangeng i Lahauwang deduang Mak'}.ampo mengkate himaung si Wentenanguhe, k\l nipate. Kerene lai i Manangkalangi. Pi'}. lai wahani sengkatau arenge i Mataputung, k\l mengkatewe nisakel'i Mak'}.ampo nanawo su sal\l, bQu ene nientungang u watu rarua k\l nate. Sarang tempo ini watu ene we dang d\ldarisi m~t~tatulide tebe kere n'}.ung pinangentung, su alunge pi'}. liwu'}.e. Bukideng, arau pintung Bentenanguhe malaing be dang ene, su ralunge pi'}. lantaka lawQ­lawQ.

Tangu i sire ep'}. i Hansaralung nasueng patene. Ut'}. i Wentenanguhe nieb\l i Lahauwang deduang

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Mak::}.ampo nip~taho makaumbang dingangu takahengateng. Kanandung ut~ ene telung depa. I Mak::}.ampo n~taho makaumbang, i Lahauwap.g n~taho takahengateng. Makaumbang dingangu takahengateng papeh~ u p~seketang, samurine s~saleeng u wanua apang taung-taung.

TembQ i Wentenanguhe, i Hansaralung, Manangkalangi dingangu i Mataputung niwus~ Mak~ampo reduang Lahauwang.

BQu Maloa i sire sa\! nako~ solong Mangupung, natan~ sene telu wulang kareng\!e tentalang deng mapak~hen~ u ghesing taumata nikawihua, tade~u manga tembQ dingangu ruhing bawahaning Sangih~ e mawawa. Naliung telu wulang n~bu~e WQU Mangupung, notong su Toade, namelQ u tembQ dingangu ruhing apang bahani e su tamp~e. I Wawole reduang Maniku nipelQ su Nusa su Baturaluh~, i Pawawa su Bukid~, dingangu lai waline. Manga tembQ dingangu ruhing bawahani ene sarang tempo ini wedang ene, k\! s~saleeng u taumatang kapir~ dad~ sene.

Nawah bQu Talaud~ i Mak~ampo, n~dalahaeng p~tatanakeng dingangu hak~ u kawinge. K\! i Timbangsehiwu niwawane niap~tan~ su Moad~,

hitene nako~ pangangalakeng datu. I Somposehiwu niap~tan~ tebe su Sahab~, hitene nako~ pangangalakeng gug\!. Bat\!u ghelareng ene hakiu nako~ p~sasek~ su taloarang mawu i Ralero reduang Pandialang, gugl.l su Sahab~. I redua ini m~s~sasighi

47

maratu su Tabukang. I Ralero nangal~ bawahani WQU Moad~, tembonange arenge i Takaweraeng. I Pandialang nangal~ bawahani WQU Lumaug~, tembonange is~seb~ si Tabui ringangu tuaring Pandialang arenge i Mandianaeng. Bawahaning Moad~ tarai nangalo Lumaug~, hakiu Lumaug~ narusa, ralohone nalembe nemp~talang solong Marulung (arau Balut) dingangu Sahanganeng (arau Sarangani) [manga taung 1720].

Kawasang Mak~ampo ute nasari~e, nanet~ bQu Salimah~ sarang Pendarehokang, dingangu tahanusang Talaud~ kebi mang su kawasane.

Samuri wQu ene i Mak~ampo reduang elange arenge i Tahapansiang sasa~ nemp~lombo su apeng u Sahab~. Ara i redua kap~lombone su towQ u Batuketi, sengkianu pi~ dalakong tau Siau rimenta, tembonang i sire arenge i Hengkengunaung, tau Kiawang. I sire ene kai nipakitulungang u tau Tamako ipemate si Mak~ampo wat\lu manga rariQ i sire l~alakeng i Mak~ampo k~koateng pahurung tiwah~.

I Mak~ampo rad~ su sagh~, elange rala su apeng, bar~e m~bawawa su elange. L~haungangkeng seky, m~bihu war~e kawe marau. Tangu i Mak~ampo nanedeng gare sembua, bQu limik~ si Hengkengunaung sire. Kelaeng u sek~ e, kai war~ kahengang, gar~e kere raung u wus~ enggoho, hakiu i sire simohQ. Sarang oras~ ini pi~ kakumbaed'u an~ u kawanua ip~dalo si Mak~ampo:

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I Mak~ampo sinumi:He, Wialai kona! Siohas\l ta himeso, Namanda pahese, Nanedeng bar~e ghare, Nipengganti mend~, NakasohQ buntu!

Saret~u nikasilong elange i Tahapansiang u i Hengkengunaung sire simohQ, i sie mengkatewe nehabar~ si sire, "Bar~e kai endaung si si~, dady it~tede kai ghare! I kamene p~baw~e war~e tade~u makapate. M~eng kai aghid~ baline tawe makateti," k\l apid~ n~geli u war~ ene si Hengkengunaung. Tangu war~ niwaw~eng Hengkengunaung, k\l i sire nasasay e. Sa\l narenta, i Mak~ampo nipiljeng Hengkengunaung, k\l nate [su taung 1575].

TembQ i Mak~ampo niwus~, bQ e niwawang sire solong Siau. Nikaringiheng Ansig~ deduang Makalupa u i Mak~ampo kai nipateng tau Siau, tembQe niwawang sire, tangu i redua mengkatewe nanadia winint~ ringangkeweng sasakene, bQu e nataraie solong Siau n~timona Pehy. Narenta ringangu namalangQe, i redua napatump~eng elange sengkatau arenge i Kuma!e. Su !ikud'i Kuma!e tarai mangal~ tembQ i Mak~ampo, i Ansig~ deduang Makalupa n~parent~e manga sasake waline niapaluhu apang sakaeng su kanandung apeng. Londe, lahosye ringangu paky nipakihes~. Manga kora-kora m~bawalango arau m~bawu~, nasue nipakiles\l.

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Tangu i Kumale nahump~eng bale sembav kv p~gaghinsareng. SengkaktHa ute tembQ m~papelQ su lam~ maluku su taloarang bale, s~saleeng i sire apid~ m~hunsalo ringangu m~s~salai. Saret'.!.u narangeng i Kumale, nipakiwaloengkeng sire engkueng, "T~ balong kil~ dingangu t~ balong delV, kai apa pandungangu sengkianu natentung sini?"

I Kumale simimbangke si sire:

I~ kai elang bQu ulune, Dadolorang bQu indala, MitV ganding, mitV ganding, Sahune, mitV sahune, MitV ganding u ratune, Sahuneng Malambene! Awang tahiti meleneh~, Sen'.!. mamalui anging; Kin~ makabesv bedang dad€(, Kalu makahoweng bedang dala; Su laud~ iambonge, Su rulunge wunga pinsang.

Nahepus~ bawera ene, taumata lawQ sengkianu narema-remas~ bQ e n~sighie kinahuntikilang. BuhVe i Kumale nanapu~ tembQ dingangu tatahoenge, WQ e niwawane sarang sakaeng. Nasake apid~ i sire nehengkas~ balango, kV napul€( solong Moad~.

Su palus'i sire, kalawQ u tau Siau ene wuhVe n~papinunv. Saret~u nikasilong sire tembQ kai tadie, tangu i sire mengkatewe nako~ solong apeng. N arenta, nasitondo-tondone apang sakaeng su apeng,

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b9 e i sire nanahusu si Makalupa sire. Su laud~ sakaeng i sire niwonoh~, k\1 i sire nasue nate nalemis~.

Tangu i Makalupa sire nahump~eng Moad~. Narenta su Moad~ temb9 i Mak~ampo nilebing su Toad'u Sura. Sarang tempo ini lebing u temb9 ene s~saleeng u taumatang kapir~ apang taung-taung, m~sulung u s~saleeng dingangu lebing i Makalupa sireng Ansig~. Komolang i sire is~seb~ Pangunang.

Kisah Tentang MokodaJudl}

diceritakan oleh Haremson E. Juda diterjemahkan oleh Christina Pasaribu

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Dahulu kala [kira-kira tahun 1000 T.M.] hiduplah marga Bowontehu di Molibagu, sebuah teluk yang terletak di Bolaang Mongondow. Raja yang meme­rintah saat itu bernama Budulangi, dengan permai­surinya Putri Ting. Mereka memiliki seorang putri bernama Toumatiti yang walaupun seorang putri raja, tetapi ia gemar mengerjakan pekerjaan rumah tangga, seperti mencari kayu bakar dan lain-lain.

Sekali waktu seperti biasanya Toumatiti mencari kayu bakar ke hutan. Di saat ia sedang beristirahat, tiba-tiba ada suara merdu seekor burung memanggilnya dari pucuk sebuah pohon. Didorong oleh rasa ingin tahu siapakah pemilik suara indah itu, putri tersebut mengambil sepotong kayu dan memukul pangkal pohon itu dengan harapan burung itu terbang, sehingga dapat melihat burung itu lebih baik. N amun sang burung tidak juga terbang bahkan bertanya, "Siapa itu di bawah yang memukul pangkal pohon ini dengan sepotong kayu?" Nama pohon yang berukuran sangat besar ini lampawanua. Maka sang putri berkata, "Tolong beritahu nama anda yang berbicara dari atas pohon ini." Dan sang burungpun menjawab dari atas, "Bertanyalah kepada orang yang tepat yang berasal dari marga lain."

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Namun Toumatiti merasa penasaran untuk melihat siapakah itu.

Kemudian sang burung memanggilnya naik ke atas sampai ke pucuk pohon. Dan dijawabnya bahwa ia tidak dapat memanjat karena ia seorang wanita. Akhirnya keduanya bercakap-cakap sampai menjadi akrab dan rasa penasaran Toumatiti hilang. Di samping pohon lampawanua tersebut, sang putri melihat sebuah pohon berukuran lebih kecil, dan dipanjatnya pohon itu untuk sampai ke pucuk pohon lampawanua. Sesampainya di atas, sang burung yang beberapa saat lalu bercakap-cakap dengannya ternyata telah pergi, yang dilihatnya hanyalah sebutir telur yang sangat indah, berkulit putih dan licin. Kemudian Toumatiti mengambilnya dan turun dari pohon lampawanua. Iapun pulang dan memberitahukan ayah dan ibunya tentang telur tersebut. Kemudian sang ayah berkata, "Telur ini adalah telur pembawa keberuntungan bagi seluruh rakyat di Bowontehu. Oleh sebab itu marilah kita menyimpannya di tempat yang baik."

Tiba-tiba telur tersebut berubah menjadi bertambah besar. Kemudian sang raja menghimpun rakyatnya untuk mengadakan upacara. Mereka berdoa dan meminta berkat Tuhan agar telur itu membawa keberuntungan bagi rakyat tersebut. Sehingga mereka mengadakan pesta sambil berdoa. Dan doa mereka dijawab dengan berhenti

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membesarnya telur itu. Kemudian mereka menghentikan upacara permohonan nasib baik tersebut. Sang rajapun berkata, "Buatlah tempat khusus bagi telur Inl. Berhati-hatilah dan perhatikanlah dengan seksama di mana telur terse but diletakkan sehingga kita dapat mengetahui keadaannya, karena telur ini bukan telur biasa."

Kemudian Toumatiti pergi tidur. Ketika ia sedang tidur, datang satu penglihatan di dalam mimpinya. Menurut kisah, sang putri melihat seorang pangeran mendekatinya dan tidur dengannya. Kunjungan sang pangeran tidak hanya sekali namun seringkali sampai Toumatiti hamil karena di dalam penglihatannya itu mereka berdua menjadi sepasang suami istri. Dan Toumatiti melahirkan seorang putra. Ia dinamakan oleh kakeknya Mokodalud\l dan kata kakeknya bayi laki-laki tersebut adalah pangeran dari Khayangan. Sang kakek sangat senang karen a ia percaya bahwa Mokodalud\l akan menjadi raja penggantinya, memerintah kerajaan Bowontehu.

Ketika saatnya tiba bagi Mokodalud\l untuk menikah, sang cucu raja tersebut mempersunting putri Baunia. Alkisah, putri tersebut ditemukan muncul dari sebuah bambu tipis berwarna kuning, oleh sepasang petani yang sedang membakar ladangnya untuk ditanami bibit baru. Suami-istri petani yang bernama Sanaria dan Amaria ini kemudian membesarkan anak tersebut.

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Banyak orang berperang, ketika pergantian raja atau dengan kata lain sang pemimpin akan menjalani masa pensiunnya dan digantikan oleh MokodaludlJ, putranya. Oleh karena MokodaludlJ tidak ingin berperang terus menerus, ia berkata tegas kepada seluruh pengikut dan rakyatnya, "Lebih baik kita pindah." Kemudian mereka yang mau pindah, ikut pindah ke arah timur, ke tempat yang bernama Pasolo. Di sanalah mereka mulai hidup sebagai marga yang baru. Tempat di mana mereka tinggal terletak di Baling-baling di pulau Lembe, sebelah timur Malesung, atau Minahasa. N amun di tempat ini mereka diserang oleh orang-orang dari marga Mori asal dari utara teluk Tomini dan juga dari Daloda sehingga rakyat MokodaludlJ terpaksa mengungsi ke arah tengah Minahasa untuk mencari temp at mereka yang baru. Mereka berangkat menuju 'gunung yang tinggi dan dari puncak gunung mereka melayangkan pandangan mereka ke arah jalanan yang baru saja mereka jejaki, yang bentuknya berliku-liku mlnp gelang. Jadi gunung itu dinamakan oleh MokodaludlJ Lokon at au 'belitan.' Gunung tersebut terletak di samping Tomohon. N amanya Lokon.

Namun mereka tidak tinggal lama di tempat itu karena mereka ingin pindah lagi ke tepi pantai. Sebelum keinginan tersebut terpenuhi, MokodaludlJ dan istrinya dianugerahi seorang putra yang diberi nama Lokombanua. Mereka semua keluar ke arah

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tepi pantai dan mencari sebuah pulau yang mlnp Pasang Bentenang yang saat ini hanya disebut Bentenang yang artinya 'tempat berangkatnya perahu-perahu. '

Di tempat inipun mereka tidak tinggal lama karena mereka mencari tempat lain lagi sampai akhirnya sampai ke pulau Manado yang sekarang disebut Manado Tua. Nama tersebut diambil karen a bagian dari penduduk Manado tersebut pindah ke Wenang yang terletak di tepi pantai Singkil. Kemudian mereka menamakan tempat itu "Manado" juga walau nama sebenarnya adalah Wenang. Di saat muncul kemudian kota yang baru yang disebut Manado, Manado yang lama disebut Manado Tua. Di sinilah, di pulau Manado Tua ini, raja Mokodaludv menjadi ayah dari tiga orang lagi anak yang cakap­cakap. Yang kedua (setelah Lokombanua yaitu si sulung yang lahir di Lokon) adalah seorang anak laki-Iaki bernama Jayubangkai. Yang dua lainnya adalah putri, Urinsangiang dan si bungsu Sinangiang. Dengan demikian Mokodaludv dan permaisurinya memiliki empat orang anak.

Ketika Mokodaludv dan rakyatnya tinggal di Manado Tua, raja Mokodaludv memesan pembuatan kapal kecil (kapal kecil ini disebut binint{l). Ketika pembuatan kapal itu selesai, kapal tersebut diuji untuk melihat kemampuannya melaut, mengapung, kecepatannya ketika berlayar dan disaat didayung. Dengan kapal inilah para penghuni istana yaitu tiga

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putra-putri kerajaan berlayar: Lokombanua, Uringsangiang dan Sinangiang, dibantu oleh para pelaut seperti BatahalawQ sebagai jurumudi dan Manganguwi, yang diangkat kapten kapal sebagai pentua awak kapal. Berikut, istri Manganguwi, Bikibiki, sebagai juru masak. Yang lainnya adalah Banea dan Tungkela sebagai grup penyanyi yang akan menyanyi di kapal.

Raja Mokodalud\l memperingatkan ke tiga anaknya tersebut untuk tidak mengucapkan sepatahkatapun di saat terlihat oleh mereka pulau­pulau ataupun hal-hal yang mengagetkan mereka. Namun kedua putri raja lupa akan pesan tersebut. Ketika mereka melihat sebuah pulau, keduanya mulai bertanya-tanya, "Pulau apakah ini?" Dan tiba­tiba muncullah angin kencang yang mendorong kapal mereka berlayar ke arah utara dan akhirnya kapal tersebut kandas. Terlihat oleh mereka sebuah batu karang yang menonjol di atas permukaan laut. Tempat itu kemudian dinamakan Buhiase. Dan di dekat temp at berkarang tersebut dimana kapal putra­putri raja Mokodaludv kandas dinamakan Tagulandang sebagai singkatan dari taghuwafa nawafandang atau 'tempat dim ana kapal mereka kandas.'

Dari tempat tersebut, mereka segera berlayar kembali untuk pulang, namun karena kencangnya angin, mereka meninggalkan perjalanan itu dan tiba di tanjung Empihise, demikian mereka menyebut tempat itu. Oleh sebab di sanalah mereka membuka

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segal a perbekalan mereka dan makan empihis~ atau ketupat.

Kemudian mereka berlayar dan menyusuri sepanjang pesisir pulau tersebut. Untuk mencari persediaan makanan, mereka berhenti dan masuk ke hutan serta menemukan siawu atau salawu, sejenis ubi rambat yang liar. Tempat dimana mereka menemukan tanaman tersebut dinamakan Siawu, dan saat ini hanya disebut Siau. Mereka mencari juga sumber air dan menemukan air yang baik di Bangkasia. Menurut kisahnya, sumur tersebut dahulu kala merupakan tempat mandi sembilan makhluk dari Khayangan. Dan di kisah lain, disebutlah seorang bernama Madundy menyaksikan kesembilan makhluk tersebut.

Ketiga putra-putri raja, khususnya yang putri, tidak menyukai tempat terse but dan ingin pulang ke orang tua mereka. Dan anginpun menjadi agak kencang. Berangkatlah mereka, tetapi hanyut ke sebelah utara dan tiba di pulau yang lainnya. Kedua putri itu hanya bisa menangis terus-menerus karena mereka bukannya menemukan tempat kedua orang tua mereka tinggal, malahan semakin jauh dan menjauh. Apapun yang dilakukan saudaranya bermacam-macam untuk membujuk, tetapi keduanya tetap menangis dan merengek. Lama mereka tinggal di pulau tersebut yang akhirnya dinamakan Pulau Sangir karena disanalah mereka tinggal dan menangis at au dalam bahasa Sangir, sangj.

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Itulah cerita para nenek moyang kita yang aslinya dari selatan, dari Bolaang Mongondow menyeberang ke Minahasa sejauh Manado Tua dan dari sana terus ke Sangir. Lokombanua ini diangkat oleh mereka menjadi raja pertama Siau, ia adalah Lokombanua Kedua. Ia mendirikan Siau.

Semuanya ini merupakan juga nenek moyang raja-raja di Tagulandang dan Siau walaupun mereka menolak untuk pergi ke Sangir.

Tamatlah kisah Mokodaludl,l.

Terjemahan: Desember 1993 Biola University, Los Angeles

Kisah Tentang Gumansa!angi

diceritakan olehHaremson E. Juda diterjemahkan oleh Christina Pasaribu

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Saat ini kita mendengarkan kisah ten tang Gumansalangi, nenek moyang orang-orang di kepulauan Sangir-Talaud.

Menurut cerita para orang tua di Sangir-Talaud, dahulu kala [kira-kira tahun 1300 T.M.], Kotabato, yang terletak di pulau Mindanao, merupakan tempat asal nenek moyang mereka. Alkisah, salah satu dari nenek moyang kita itu mempunyai seorang putra bernama Pangeran Gumansalangj. Karena tabiat sang putra sangatlah buruk, sang ayah mengasingkan dia jauh di tengah hutan.

Di dalam pengasingan itu, Gumansalangj menyesal telah membuat kesalahan. Begitu besar rasa sesalnya itu membuatnya menangis meraung­raung, sampai terdengar ke telinga raja Khayangan. Maka raja tersebut turun ke bumi dan mengikuti arah sumber suara tangisan tersebut. Iapun menemukan sang pangeran Gumansalangj di tengah hutan.

Sang raja lalu kembali ke Khayangan dan menanyakan kesediaan putri-putrinya untuk ke bumi, menemui Gumansalangj. Sang putri bungsu setuju, sementara kakak-kakaknya menolak. Maka

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berangkatlah si bungsu ke bumi dengan menjelma sebagai seorang wanita yang sedang sakit framboesia, sejenis penyakit kulit yang akut. Bau busuk penyakitnya sangat menyengat sampai tercium Gumansalangi. Namun hal itu tidak membuat sang pangeran merasa jijik. Ia mendekati sumber bau tersebut dan menemui seorang wanita sedang sakit patek. Karena ia seorang bujangan, ia mengajak wanita tersebut untuk tinggal bersamanya. Akan tetapi wanita itu menolak karena merasa tidak pantas untuk tinggal dengan orang yang sehat. N amun karena Gumansalangi memaksa terus, tapun menerima tawaran tersebut.

Setelah tinggal beberapa hari lamanya, sang putri menghilang karena kembali ke Khayangan. Iapun melapor kepada ayahnya bahwa Gumansalangi sudah berubah, dan bersikap baik kepadanya walaupun ia berpenyakit. N am un sang ayah, raja Khayangan, meminta si bungsu agar kembali lagi ke bumi. Sang putri yang bernama Putri Konda itupun kembali ke bumi dan menjelma sebagai seorang wanita berpenyakit kulit yang kronis dengan bau yang sangat menusuk hidung. Pangeran Gumansalangi kernbali mengikuti arah surnber bau tersebut dan rnelakukan hal yang sarna seperti ketika pertarna sekali putri itu datang. Ia rnemaksa sang wanita berpenyakit kulit itu untuk tinggal bersama-sarna dengannya. Mulanya sang wanita rnenolak narnun karena terus rnenerus dipaksa, iapun mengiyakan.

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Akan tetapi setelah beberapa hari kemudian, ia menghilang lagi dan kern bali ke Khayangan untuk melapor kepada ayahnya ten tang perubahan sifat pangeran Gumansalangi. Namun sang ayah kembali menyuruhnya ke bumi, bahkan kali ini ia diminta untuk mengabdikan dirinya seumur hidup kepada pangeran tersebut. Dengan kata lain, sang putri akan menjadi istri pangeran Gurnansalangi. Maka ia turun kembali ke bumi dengan rupa seorang putri at au peri yang cantik. Baunya wangi sekali. Bau yang harum itu sampailah ke hidung pangeran, sehingga tercium, dan mendorongnya lagi untuk mencari sumber bau tersebut hingga di ternukannya seorang peri berwajah sangat cantik dan bersinar. Sang pangeran kemudian pingsan. Ketika dilihat sang putri bahwa sang pangeran pingsan, ia mernetik buah dari kembang rnelati yang tumbuh di semak belukar sebanyak tiga kunturn, kemudian direndam di air yang ada di telapak tangannya, lalu dipercikkannya ke pangeran Gurnansalangi sehingga membuat sang pangeran bangun. Atau rnenurut istilah lain, ia siuman. Kernudian putra raja tersebut memohon maaf kepada sang putri karena merasa sudah mengganggunya, dan menjadi penghalang buat putri cantik tersebut. Namun sang putri menjawab, "!tu tidak apa-apa. Aku dikirim oleh raja Khayangan untuk mernbebaskan engkau, karen a engkau telah berubah sifat dan rnenjadi orang yang baik." Mendengarkan hal itu sang pangeran lang sung

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bersujud meminta maaf dan berkata, "Aku merasa tidak pantas untuk menjadi teman hidup seorang putri cantik seperti engkau karena aku hanyalah seorang pria bertabiat buruk." Sang putri menjawab, "Raja Khayangan sudah menentukan saya untuk menjadi istrimu seumur hidup." Sejak saat itu, merekapun menjadi suami istri.

Akan tetapi sebelum mereka menikah, mereka bertunangan dan raja Khayangan berpesan, "Kahan dilarang tinggal di sini, melainkan harus mencari tempat lain yang nanti ditunjuk berdasarkan beberapa tanda-tanda. Hujan akan turun dengan amat deras dibarengi dengan kilat gemuruh petir saling menyambar, ketika kalian tiba di tempat yang akan menjadi tempat tinggal kalian. Dan ke tempat tersebut, kalian haruslah ditemani oleh abangmu." Nama abang Putri Konda itu ialah Bawangung-Lare. fa akan menjelma sebagai ular yang akan kalian tunggangi ketika kalian menuju ke tempat yang baru.

Sebelum mereka berangkat, mereka pertama­tama mengelilingi kota Kotabato sebanyak tiga kali di tengah malam buta. Penduduk Kotabato menjadi ribut dan gelisah di saat mereka menyaksikan ada yang mengkilat di langit. Namun tua-tua kota itu menenangkan mereka dengan berkata, "Yang mengkilat itu adalah seek~r ular sakti yang meI.:upakan kendaraan raja-raja." Perkataan ini membuat penduduk kota tersebut tenang dan tidak takut.

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Kernudian Gumansalangi dan Putri Konda berangkat ke arah tirnur dan sampai ke sebuah pulau bernarna Balut (Marulung). Narnun di temp at ini rnereka tidak memperoleh tanda-tanda.

Mereka rneneruskan perjalanan, dan sarnpailah di Tagulandang, lalu tinggal untuk sernentara di Tagulandang yang juga disebut pulau Mandalokang. Di sana mereka berjalan sampai ke gunung berapi tertinggi yang terletak di pulau Ruang. Narnun ketika mereka sampai di puncak gunung, mereka tidak juga rnenemukan tanda-tanda seperti yang dikatakan raja Khayangan. Maka turunlah lagi rnereka menuju Siau, atau pulau Karangetang. Di situ mereka rnendaki gunung Tamata, yang terletak di tengah pulau Siau. Mereka tinggal di situ beberapa malam, tetapi tidak ada tanda-tanda yang seperti dikatakan oleh raja Khayangan, bapak mereka.

Sehingga keduanya turun kern bali dan pergi rnenuju salah satu pulau di kepulauan Sangir yang bernarna Pulau Tampung-Lawo. Di sana mereka rnendaki ke gunung Sahendarurnang. Sesarnpainya di puncak gunung tersebut, rnereka diliputi oleh awan dan kabut yang kemudian berubah menjadi hujan deras. Kemudian kilat dan guruh rnenarnpakkan diri yang disaksikan oleh mereka selarna rnereka tiga rnalarn tinggal di situ. Menurut kisah rnereka, satu­satunya yang terlihat dari bawah adalah kilat. Bunyi guruh selalu kedengaran dari bawah. Setelah tiga

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hari, mereka berkesimpulan bahwa itulah tempat tinggal baru bagi mereka.

Kemudian mereka turun dan pergi ke arah timur pulau tersebut mengikuti aliran sungai Balau. Di situ mereka dielu-elukan oleh orang-orang di wilayah itu. Keduanya disuruh duduk di lengan orang-orang, yang dibentuk seperti usungan, lalu diagungkan, dan sampai kini tempat itu disebut Salurang, artinya 'pengagungan.' Oleh mereka penduduk setempat nama Gumansalangi diganti dengan Yang Dipertuan Agung (YPA) M~delv yang artinya ia bagaikan jin guruh. Putri Kondapun diberi nama putri M~kil~ artinya 'putri kilat,' sebagai perlambang kilat yang tampak terus menerus di puncak gunung. Bukan itu saja, tetapi mereka berdua juga diangkat sebagai raja dan ratu di wilayah tersebut. Kerajaan tersebut dinamai oleh penduduk setempat sebagai Kerajaan Tampung-Lawo artinya Sangir Besar dan YPA M~delv diangkat sebagai raja pertama di Sangir, dan disebut Kulano.

Ketika YP A M~delv memasuki usia senja, ia kembali ke Mindanao dan meninggal di sana. Kerajaannya diturunkan kepada anaknya yang bernama Melintang-Nusa. Ia pergi ke daerah utara, tempat asal ayahnya, dan tinggal untuk sementara di sana dan menikah dengan putri Mindanao yang bernama Putri Hiab~ anak perempuan raja Tugise. Setelah itu adiknya Melikv-Nusa pergi ke arah selatan dan tinggal di Bolaang Mongondow dan

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menikah dengan putri Mongondo yang bernama Menong-Sangiang. Maka abangnyalah yang menjadi raja kedua di Sangir, bahagian Tabukan.

Di masa tuanya, Melintang-Nusa kembali ke Mindanao dan menghembuskan nafas terakhir di sana. Ia digantikan oleh putranya, Bulegalangi. Anak-anaknya yang lain tersebar di seluruh Sangir. Seperti halnya putri Siti-Bai menjadi istri Balang­Naung. Aholiba menikah dengan Mengkang-Nusa dan hidup di Tariang yang saat ini disebut Tariang Lama. Putranya Pahawonseky tinggal di Sahabe yang sekarang dinamakan Soa Tebe. Di situ la membangun pemerintahan sendiri. Namun anaknya yang lain, Matang-Datu berdiam di Salurang. Ia membangun juga pemerintahan sendiri dengan dibantu oleh anak-anaknya Makalupa, Ansig~ dan Tangkuliwutang. Mereka ini semuanya menjadi pendekar Salurang. Ia juga mempunyai putri bernama Talongkati yang bahkan lebih berani dan dijuluki BawlJ-Mahaeng. Putra Tangkuliwutang bernama Mak~ampo yang kemudian menjadi pejuang Sangir yang gagah berani, yang akhirnya berhasil mempersatukan Sahabe dan Salurang.

Maka keturunan dari Gumansalangi sampai Mak~ampo adalah orang-orang yang berjuang untuk wilayah ini dan mendirikan kerajaan-kerajaan baru di seluruh Sangir-Talaud.

Sebagai catatan tambahan, abang dari Putri Konda, pangeran Bawangung-Lare yang menyamar

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sebagai ular tidak tinggal dengan Gumansalangi dan adik perempuannya itu, namun melanjutkan perjalanannya lebih jauh lagi. Ia merantau ke daerah timur sampai ke Talaud dan membangun rumahnya di Porodisa di pulau Kabaruang dan naik ke puncak Taiang.' Di tempat ini, pangeran Bawangung-Lare menikah dengan Bokimawira. Di Kabaruang, temp at di mana ia pernah tinggal, saat ini dinamakan pangerang. Di situ masih ada bekas ular menjalar, yaitu ular temp at Bawangung-Lare menjelmakan diri.

Terjemahan: Desember 1993 Biola University, Los Angeles

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Hikayat Mak~ampo

Disaling dari majalah Bijdragen, Jilid 113 (1957) Diterjemahkan oleh NeIman Mangamba

Ayah Mak~ampo ialah Tangkuliwutang. Ibunya ialah Nabuisang, yaitu anak Saselab~ dari Tagulandang dengan Putri Din (jin dari pulau Ruang), yang ketika itu pergi ke Rainis di kepulauan Talaud.

Pada waktu Mak~ampo lahir di Rainis [kira-kira tahun 1510 T.M.], ada kembarnya ular. Ular itu melilitkan badannya di kepala Mak~ampo, dan lidahnya tepat di dahi Mak~ampo. Oleh karena itu kepala Mak~ampo kelihatan lonjong, akibat dibelit kembarnya. Dahinya menonjol ke depan, dadanya tumbuh menjadi tinggi setara dengan dahinya. Setelah tali pusat Mak~ampo kering dan jatuh, ular itu membuka lilitannya, lalu menjalar. Tetapi apabila Mak~ampo makan, maka ular itu juga ikut makan bersama-sama dengan Mak~ampo dalam satu piring. Akhirnya ular itu disingkirkan ke hutan, dan sesudah itu tidak kelihatan lagi.

Uri Mak~ampo dikuburkan pada suatu tempat, lalu di tempat itu terjadilah sumur. Sampai sekarang sumur itu masih baik, dan dinamakan Sumur Uri Mak~ampo. Bentuknya seperti uri, serta airnya tidak pernah kering, biarpun musim panas bagaimanapun lamanya.

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Pada waktu Mak~ampo masih bayi, pekerjaan Tangkuliwutang adalah nelayan, dan memakai perahu katik kecil. Pada suatu waktu, ketika ia di laut hendak menangkap ikan, bertemulah dengan perahu pasukan pahlawan orang Nanusa. Mereka hendak menyerang orang Rainis. Karena dia memotong arah perahu musuh, maka dia ditabrak oleh mereka. Karena ditabrak ia berteriak, "Saya orang Tabukan, bukan orang Rainis." Tetapi pasukan pahlawan Nanusa menjawab, "Orang Tabukan berkepala juga." Maka dimuatlah Tangkuliwutang ke dalam perahu mereka, lalu dibunuh, dan kepalanya dibawa ke Rainis.

Makin lama Mak~ampo makin besar, dan kebiasaannya memancing. Banyak juga anak-anak Rainis di kepulauan Talaud itu, ikut bersama-sama Mak~ampo memancing. Kalau Mak~ampo

memancing dan mendapat ikan, maka oleh mereka ikannya dirampas. Tetapi Mak~ampo diam saja. Karena kelakuan mereka selalu begitu, maka sekali waktu pergi memancing, ia membawa pedang-perang ayahnya. Setelah tiba di pantai, maka pedangnya dibenamkan di paSlf. Kemudian mulailah la memancing. Sementara ia memancing, maka anak­anak tersebut datanglah lagi merampas ikan.

Maka berkatalah Mak~ampo kepada mereka, "J anganlah, sebab kalau tidak, nanti saya akan bunuh kamu semua!" Tetapi anak-anak itu tidak memperdulikan perkataannya, malahan berkata, "Bisakah engkau membunuh kami yang banyak ini,

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sedangkan engkau hanya sendiri?" Karena Mak~ampo tak dapat menahan amarahnya, maka diambillah pedang-perangnya lalu menyerang mereka, sehingga di antara mereka ada yang mati. Setelah itu.i-a pulang ke rumahnya, lalu mengenakan pakaian ayahnya dan kemudian larilah ia ke Melonguene. Di situ ia tinggal di atas pohon talisay merah. (Sampai sekarang talisay merah tersebut masih ada tumbuh dipantai, dan dinamakan Talisay Mak~ampo.) Mak~ampo dicari-cari oleh orang-orang tua anak-anak Rainis yang dibunuhnya untuk dibunuh, tetapi sudah tidak ditemukan.

Setelah berita tentang Mak~ampo didengar oleh kaum-keluarganya di Salurang (atau Moad~), maka pamannya Ansig~ dan Makalupa (berdua adalah adik Tangkuliwutang) bersama anak buahnya berangkatlah ke Talaud untuk mengambil Mak~ampo. Tiba di Talaud, mereka berlabuh di Melonguene. Di pantai tempat mereka berlabuh ada pohon talisay merah yang besar. Maka mereka turunlah ke pantai itu, dan anak buah Ansig~ dan Makalupa mulailah memasak makanan mereka di bawah pohon talisay besar itu. Tetapi sedang mereka memasak tiba-tiba ada buah dan ranting-ranting yang kering dari kayu itu selalu jatuh pada makanan.

Setelah mereka melihat ke atas, ternyata ada anak di at as talisay, dan dialah yang bermain-main buah dan ranting tadi sehingga berjatuhan. Lalu mereka memanggil dia turun, tetapi mereka tidak mengenal anak itu. Setelah turun maka anak itu mengangkat

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pedang-perangnya, kemudian datang mendekati mereka dengan hati-hati. Oleh karena itu, dapatlah mereka mengenal bahwa pedang-perang itu adalah milik Tangkuliwutang. Dan barulah mereka tahu bahwa anak itu ialah Mak'.lampo. Ansig'.l dan Makalupa bertanya kepadanya, "Engkaukah Mak'.lampo?" Anak itu menjawab, "Akulah dia!"

Sesudah diberitahu bahwa mereka berdua adalah saudara kandung bapaknya, maka oleh berdua pamannya, disuruh naiklah anak itu ke perahu lalu dibawa ke Salurang. Ibunya Nabuisang ditinggalkan di Rainis.

Setelah tinggal di Salurang, Mak'.lampo sering disuruh pamannya mengambil tuak di pedalaman. Pernah satu kali bersama hambanya pergi mengambil tuak, tetapi habis diminumnya dan tidak ada yang .dibawa ke rumah. Hambanya dibunuh dan darahnya dimasukkan ke dalam bambu tempat tuak itu, kemudian dibawa ke pamannya.

Mak'.lampo mendapat seorang isteri bernama Marinsai, orang Bowongkalumpang, anak Bolin­sangiang. Tapi setelah mereka saling berkasih­kasihan di dalam satu rumah-tangga, maka dengan secara diam-diam Mak'.lampo dapat mengetahui bahwa isterinya ada hubungan gelap dengang laki­laki lain.

Oleh karena itu, berangkatlah dia ke Mendaku untuk menangkap ikan, dengan membawa serta seorang hambanya. Pada suatu malam setelah mereka mendarat dari menangkap ikan, Mak'.lampo

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menyuruh hambanya membakar binongosf (sagu dibungkus dengan daunnya yang agak muda), lalu dia berperahu kembali pergi ke isterinya di rumah. Setelah tiba di rumahnya, ditikamnya isterinya bersama laki-Iaki yang ada hubungan gelap dengan isterinya, sehingga keduanya mati semua pada ketika itu. Kemudian Mak~ampo berperahu lagi kembali ke Mendaku, ke tempat hambanya yang sedang membakar binongosf, dan karena cepatnya, maka ternyata binongosf itu belum masak waktu dia tiba.

Keesokan harinya, mertua Mak~ampo, Bolinsangiang, menyuruh hambanya untuk memberitahu kepada Mak~ampo di Mendaku, bahwa isterinya Marinsai ada yang membunuh. Tetapi Mak~ampo tidak ikut pulang, melainkan dia hanya memberikan ikan kepada hambanya yang datang itu, untuk dibawa pulang sambil berpesan, "Kamulah menguburkan dial"

Setelah lewat bel;>erapa hari sejak isterinya dikuburkan, Mak~ampo dan hambanya baru pulang. Tiba di rumah, dia terus bekerja membuat kayuh. Tetapi Bolinsangiang berkata kepadanya, "Nakl Kau belum boleh mengerjakan pekerjaan berat, karena isterimu belum lama meninggal. Menurut kebiasaan orang-orang dahulu, jika orang yang baru saja kematian isterinya, maka tempat tidurnya harus dialas dengan daun kelapa yang hampir kering, dan bantalnya harus buah kelapa yang hampir kering juga. Kalau daun kelapa itu sudah hancur, dan buah kelapa itu sudah tumbuh bertunas lalu daunnya sudah

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mulai mengurai, maka barulah boleh mencari isteri lagi, dan mengerjakan pekerjaan yang berat."

Oleh karena diberitahu begitu oleh mertuanya maka marahlah Mak~ampo, lalu dia memukul muka mertuanya dengan alat yang dipakainya membuat kayuh, sampai mertuanya itu meninggal. Kemudian ia pulang ke tempat paman-pamannya.

Setelah di situ, kembalilah ia kepada tugas semula, yaitu sering mengambil tuak, karena disuruh Ansig~ dan Makalupa. Pada sekali waktu Mak~ampo bersama hambanya Salumpito disuruh mengambil tuak di pantai Biwai. Tetapi seperti biasa, tuak tidak tembus ke rumah pamannya, melainkan diminumnya sampai habis. Maka bertanyalah pamannya, "Di mana tuak yang diambil kalian?" Hambanya Salumpito lama-kelamaan mengaku bahwa tuak itu diminum Mak~ampo. Lalu Mak~ampo marah kepada Salumpito.

Keduanya disuruh lagi mengambil tuak ke pedalaman. Setelah tiba di situ, maka naiklah Salumpito ke atas pohon enau untuk mengambil tuak dan Mak~ampo menunggu di pangkal pohon itu. Setelah bambu yang berisi tuak itu diturunkan dengan tali, maka tuak itu diminumlah oleh Mak~ampo sampai habis. Oleh karena itu Salumpito berkata kepadanya, "Wah! Mengapa tuak habis diminum? Nanti kita dimarahi lagi oleh tuanku Ansig~ dan Makalupa." Perkataan Salumpito itu menjadikan Mak~ampo marah kepadanya. Setelah

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Salumpito turun maka ditetak oleh Mak~ampo dengan pedangnya sampai terbagi dua, lalu mati. Darahnya dimasukkan ke dalam bambu tempat tuak itu, lalu dibawalah kepada berdua pamannya. Sekarang tempat itu dinamakan Salumpito sebab disitulah Salumpito dibunuh. Tempat Salumpito itu di Balau.

Akibat perbuatannya itu, Mak~ampo dimarahi Ansig~ dan Makalupa, lalu ia lari ke Manalu. Di situ ia tinggal dekat sebuah batu. Batu itu bernama Sele (Selip), karena setelah ia tinggal di situ, kebiasaannya membunuh orang masih dilakukan, dan mayat-mayat orang yang dibunuhnya, diselipkan di hatu itu.

Kemudian ia lari lagi ke Kulur. Di situ juga kebiasaannya seperti di Manalu, sehingga ada satu tempat di situ yang dinamakan juga Sele, karena orang yang dibunuhnya diselipkan juga di situ.

Di Kulur ada dua orang suami-isteri, yang dipandang sebagai pentua kampung. Laki-laki bernama Linog~, perempuan bernama Lam~. Maka tinggallah Mak~ampo bersama mereka suami-isteri itu.

Pada sekali waktu Linog~ bersama isterinya menjaring ikan di sungai pada waktu banjir. Jaring yang mereka pakai adalah jaring yang mempunyai bingkai rotan yang melingkar yang biasa orang Sangir namakan sasile. Sementara mereka menjaring ikan, maka mereka melihat seek~r anjing mati, yang hanyut bersama banjir, dan mempunyai kalung emas.

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Setelah mereka dapat mengenal bahwa itu adalah anjing Mak~ampo, maka segera dibawa dan diperlihatkan kepada Mak~ampo. Tetapi Mak~ampo tidak percaya bahwa anjing itu hanyut, melainkan dia berkata bahwa merekalah yang membunuh anJmg itu, supaya dapat mencuri kalung emasnya.

Mak~ampo menyanyi dengan syair:

Kau kat any a tidak tahu? Saya anak, saya anak, Putra, saya putra, Saya anak Kakengking, Putra Biling-banua, Anak memenuhi pulau, Menyaratkan pasukan.

Linog~ dan isterinya menyanyilah juga dengan syau:

Minta ampun Ampo, Biarlah dijadikan budak, Tetapi katanya, Engkau anak, engkau anak, Putra, engkau putra, Engkau anak Kakengking, Putra Biling-banua, Anak memenuhi pulau, Benar menyaratkan pasukan. Tetapi kalau tidak ada Tin;>, Tidak ada Tue, Dan pasang yang tanggung, Surut yang tidak kering,

Pasang tidak pasang, Surut tidak surut, Hamil di betis, Melahirkan di lengan, Usus tergantung, Membujur dipertengahan dua kening.

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Setelah Mak~ampo mengambil Linog~ dan Lam~ menjadi budaknya, maka pergilah dia ke gunung Awu, sehingga di situ ada batu yang disebut Batu Mak~ampo, yang sampai sekarang masih ada, sebab di batu itu Mak~ampo dulu sering duduk. Dari gunung Awu, dia turun ke Laine (di Tabukan Utara). Di situ dia mendapat berita bahwa ada seorang pendekar yang bernama Lahauwang, juga dinamakan Mapoheulu.

Maka pergilah dia ke tempat Lahauwang, dan tinggal di situ, sehingga mereka menjadilah sahabat. Dia minta kepada Lahauwang supaya dicarikan tunangannya. Lahauwang menjawab kepada Mak~ampo, "Lebih baik kau bertunangan dengan putri Sahabe, dan pilihlah salah satu dari mereka berdua."

Di Sahabe terdapat dua orang putri: yang tua bernama Timbangsehiwu, dan adiknya bernama Somposehiwu. Keduanya itu adalah saudara kandung. Ayah mereka bernama Mamat~-Nusa, ibu mereka Lonsongukonda, biasa juga disebut Sompo­wulaeng.

Pada waktu Mak~ampo menjala di sungai Laine, maka ia dapat melihat dua putri itu sedang mandi di

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situ, dan ada juga budaknya serta pengawalnya bersama-sama di situ. Pergilah Mak~ampo dengan jalanya, mendekati dua putri itu, dan keduanya dijalanya. Cepat-cepat digendongnya kedua gadis itu, lalu dilarikannya. Tetapi tidak terbawa karena teriepas. Budak-budak dan pengawal mereka berteriaklah, sehingga Mamat~-Nusa dan pendekar­pendekar Sahabe lainnya datanglah ke situ.

Larilah Mak~ampo menuju rumah Lahauwang. Setelah dekat ke rumah, maka berteriaklah dia memanggil Lahauwang, katanya, "Pohe! Sembunyikan saya, karena dikejar-kejar Mamat~­Nusa dan pendekar-pendekar lain untuk dibunuh!"

Lahauwang menjawab, "Masuklah ke lubang tanah yang digali, di kolong rumah!" (Lubang itu adalah tempat persembunyian Lahauwang jika ada musuh.) Masuklah Mak~ampo di kolong rumah dan segera masuk bersembunyi di lubang tanah itu.

Tidak lama kemudian muncullah Mamat~-Nusa dengan kawannya, lalu bertanya kepada Lahauwang, "Ada orang singgah di sini, Pohe? Sebab ada orang yang menjala kedua putri Sahabe dan karena itu kami mengejar dia!" Lahauwang menjawab, "Tidak, tidak ada orang yang lari ke sini." Kemudian Mamat~­Nusa pulanglah kembali bersama kawan-kawannya.

Pada kedua kalinya, Mak~ampo mengulang perbuatannya menjala kedua putri itu, sehingga kembalilah dikejar-kejar. Tempat pelariannya tidak ada yang lain, selain dari lubang tanah di kolong

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rumah Lahauwang tempat dia bersembunyi pertamakali. Masuklah dia di situ, sampai tidak kedapatan. Setelah di dalamnya dia tertidur, lalu bermimpi. Dalam mimpinya dia ditumbuhi tumbuhan sensa!~ (tumbuhan yang semacam tasbih), tumbuh sampai mencapai bulan, kebetulan bulan purnama. Tumbuhan yang tumbuh itu makan habis separuh bulan purnama itu. Lalu mimpinya itu diceritakannya kepada Lahauwang.

Pada waktu itu Lahauwang berkata kepada Mak<].ampo, "Besok kami pergi ke ladang Mamat<].­Nusa untuk menanam padi. Semua jagoan Tabukan dan jagoan Toade akan terkumpul di situ. Jadi di rumah Mamat<].-Nusa hanya tinggal dua putri Sahabe itu dan pengawalnya. Kalau kami sudah terkumpul semua di ladang itu, maka pergilah engkau ke rumah mereka bercakap-cakaplah dan kemudian pilihlah salah satu diantara mereka berdua."

Keesokan harinya jadilah seperti apa yang dikatakan oleh Lahauwang. Maka pergilah Mak<].ampo ke rumah Mamat<].-Nusa dengan membawa pedang-perangnya. Setiba Mak<].ampo di rumah itu, kedua putri sedang duduk saling berhadapan disebelah-menyebelah lesung sambil menumbuk antah. Setelah dia dekat kepada mereka, dicabutnya pedang-perangnya dan menyanyikan pantun:

Mencabut pisau, pisau panjang, Pisau untuk pembunuh,

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Kupakai untuk menikam orang, Untuk pembunuh gadis.

Langsung Mak~ampo duduk ditengah dua putri itu sambil berkata, "Katakanlah kepadaku, mau at au tidak kamu menjadi isteriku. Kalau tidak, maka kamu berdua akan saya bunuh." Pahanya sebelah diimpitkan pada Timbangsehiwu, sedangkan sebelah pada Somposehiwu. Pengawal kedua putri itu larilah ke ladang memberitahu kepada Mamat~-Nusa dan teman-temannya. Setelah tiba di situ, ternyata mereka belum selesai menanam padi. Bertanyalah Mamat~-Nusa kepada pengawal itu, "Mengapa engkau lari?" Pengawal menjawab, "Ada seorang laki-laki datang di rumah, dan langsung duduk di tengah antara dua putri, dan kedua pahanya diimpitkan pada keduanya." Maka Mamat~-Nusa dan kawan-kawannya serentak berkata, "Tidak lain, melainkan dialah yang dikejar-kejar kita pada beberapa hari lalu. Lebih baik kita pergi ke rumah mencari dia untuk dibunuh."

Tetapi Lahauwang membujuk Mamat~-Nusa

bersama jagoan Sahabe lainnnya dan menyarankan, "Daripada kalian mengejar orang itu, lebih baik kalian memanggil tukang tenung untuk meramalkan apakah orang itu baik atau tidak. Kalau hasilnya menyatakan bahwa orang itu tidak baik, maka marilah kita bersama-sama mencari dan membunuh dia. Tetapi kalau ternyata orang itu baik, maka marilah kita mempertunangkan dia dengan kedua putri itu!"

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Saran itu diterima baik oleh mereka, sehingga mereka menyuruh memanggil beberapa tukang tenung. Tukang-tukang tenung meramal dengan cara yang berbeda-beda. Pertama mereka menyuruh tukang tenung meramal dengan cara memakai burung bara!ang (jenis burung bangau), dan yang lain dengan cara lain pula. Maka mereka carilah dan tangkap burung bara!ang itu. Ada pantunnya yang berbunyi:

Menangkap burung bara!ang, Burung untuk penenung, Coba buka dadanya, Bongkarlah rongganya, Apakah empedunya timbul, J antungnya masih utuh, Timbul di langit, Utuh untuk dipeluk.

Hasil-hasil tenungan semuanya menyatakan bahwa, "Orang itu baik dan akan dapat memelihara Tabukan." Maka' petenung-petenung itu memberitahukan hasil tenungan mereka kepada Lahauwang. Hasil tenungan itu dibicarakan Lahauwang dan Mamat().-Nusa bersama kawan­kawannya, dan mereka memutuskan untuk mempertunangkan kedua putri Sahabe itu dengan Mak().ampo. Kemudian setelah Mak().ampo meminang secara adat dan kedua putri itu diantar oleh kaum­keluarganya kepada Mak().ampo (menurut tradisi orang Sangir pada waktu dulu) untuk mulai hidup berumah-tangga, maka Mak().ampo diangkatlah oleh

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rakyat Tabukan menjadi raja yang pertama di kerajaan Tabukan.

Setelah Mak~ampo diangkat menjadi raja, maka ia membujuk Lahauwang pergi menyerang orang­orang Talaud di Nanusa, sebab mereka membunuh ayahnya, Tangkuliwutang. Ia menyuruh menye­diakan berpuluh-puluh perahu perang juga bersama awak-awaknya yang terpilih dan Jagoan, untuk menyerang.

Perahu-perahu sudah siap semua untuk diturunkan ke laut. Pada waktu Mak~ampo akan berangkat berperang, maka ia menyuruh seorang jagoan yang namanya Sahuemalag~ dengan berpantun:

Temanku Sahuemalag~, Lunas sudah memberi isyarat, Pergilah berjalan di pantai, Menyusur di pinggir laut, Di situ ada pohon leo, Pohon yang berbuah daging, Tebanglah untuk landasan perahuku, Landasan bahteraku. Perahu diturunkan tapi menunggu, Landasan didiamkan dulu, Perahu menunggu dijalur keluar-masuk, Didiamkan dulu diteluk.

Maka pergilah Sahuemalag~ mencari landasan perahu. Setibanya di pantai ia terus menebang pohon bahu, kemudian dibawa kepada Mak~ampo. Setelah

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dilihat Mak;;tarnpo bahwa bukan yang dimaksud, rnaka berpantunlah ia:

Ternan salah rnenanggap, Keliru rnendengar, Pergi kernbali berjalan di pantai, Menyusur di pinggir laut, Berjalan ke ujung pantai, Ke akhir pinggir laut. Di sana ada pohon leo, Pohon berbuah daging, Tebanglah untuk landasan perahuku, Landasan bahteraku, Perahu diturunkan tapi rnenunggu, Landasan didiarnkan dulu, Perahu rnenunggu dijalur keluar-rnasuk, Didiarnkan di teluk.

Sahuernalag~ kernbalilah lagi ke pantai. Setibanya di pantai ia rnenebang pohon SOS9,

kernudian dibawalah kepada Mak;;tarnpo. Maka rnarahlah Mak;;tarnpo, sebab sudah dua kali disuruh, tetapi tidak tepat juga pada rnaksudnya. Sehingga ia berpantun lagi:

Ternan salah tanggap, Keliru rnendengar, Kernbalilah berjalan di pantai, Menyusur di pinggir laut. Berjalan ke ujung pantai, Ke akhir pinggir laut. Di sana ada pohon leo, Leo, LEO,

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Pohon berbuah daging, Tebanglah landasan perahuku, Landasan bahteraku, Perahu diturunkan tapi rnenunggu, Landasan didiarnkan dulu, Perahu rnenunggu di jalan keluar-rnasuk, Didiarnkan di teluk.

Sahuernalag~ barulah rnengerti, bahwa ia disuruh mernbunuh Leo yang tinggal di ujung pantai itu.

Maka pergilah ia ke sana, dan setelah tiba, Leo langsung dibunuh. Darahnya ditarnpung, dirnasukk(l~ dalarn piring antik, kernudian darah itu dibawa (. ..... 1

dipercikkan di perahu Mak~arnpo dan Lahauwang. Lengan dan betisnya dipotong pada tiap pergelangannya, untuk dijadikan landasan perahu, kernudian perahu itu dapatlah diturunkan ke laut.

Setelah perahu sudah terapung, rnaka dilabuhkanlah sauh, dan Lahauwang berpantunlah:

Mak~arnpo raja saya sernbah, Pasukan rnusuh terlalu banyak, Marilah singgah, singgah ternan, Marilah rnarnpir rnengajak kawan, Mengajak kawan Maniku, Ternan untuk rnelengkapi. Kawan Manikunusa, Melengkapi anggota pasukan, Kawan diajak berperang, Dibawa ke rnedan laga. Marilah singgah, singgah ternan, Marilah rnarnpir rnengajak kawan,

Singgah mengajak Bawole, Mampir membawa Paparingang, Ternan diajak berperang, Kawan dibawa ke medan laga. Marilah singgah, singgah ternan, Marilah mampir mengajak kawan, Singgah mengajak Pawawa, Mampir membawa Sasaghenuang, Ternan diajak berperang, Dibawa ke me dan laga.

dan juga jagoan-jagoan Toade yang lain.

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Kemudian mereka membongkar sauh, lalu bertolaklah dari Sahabe Kehu (sekarang bernama Kalekube). Singgah di Toade untuk memuat jagoan­jagoan di situ. Setelah selesai pemuatan, maka berangkatlah lagi dari Hempetang menuju Talaud. Setelah melewati Buaeng, maka matilah angin, hingga perahu tak dapat maju, karena layar tidak berfungsi lagi.

Lalu Mak'.lampo berpantunlah:

Bekal Balembang-Dampel~, Ambil meributkan angin di laut, Membesarkan gelombang di laut, Angin di laut sekarang berhenti, Sekarang laut menjadi tenang.

Setelah Lahauwang mendengar, maka la berpantunlah:

Mak'.lampo raja disembah, Pemimpin laskar banyak,

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Agar saudaraku tidak menjadi buah mulut, Saudaraku perempuan tidak disiar-siarkan, Menjadi buah mulut pahlawan, Disiar-siarkan oleh jagoan, Kendatipun bertabrakan di laut, Bertubrukan di samudera.

Lahauwang berpantun begitu, karena dia malu saudaranya perempuan pernah diperkosa Mak~ampo. Jadi Lahauwang marah sekali, dan pad a waktu itu dia mau melawan Mak~ampo. Tetapi karen a banyak jagoan yang melerai mereka, maka tidaklah terjadi pembunuhan. Karena marahnya, Lahauwang gemetar, sehingga perahu mereka juga ikut bergetar dan oleh sebab itu kadang-kadang air laut masuk ke dalam perahu, akibat getaran perahu. Giginya gemertak karena marahnya. Kemudian Lahauwang berbaringlah dan menyelubungi dirinya dengan selimut, sampai mereka tiba di Nanusa.

Tiba di Nanusa, mereka berlabuh di Mangupung di sebelah menghadap ke Mahampit (atau Maloa). Pada waktu itu di Mangupung belum berpenduduk. Karena lantaran banyaknya orang isi perahu perang Tabukan itu, maka dasar laut di sekitar mereka berlabuh itu, sampai sekarang terdiri dari pasir melulu, tidak berbatu satupun, sebab semua batu di situ habis diambil mereka, dijadikan tungku.

Sudah tiga malam mereka berlabuh di situ, Mak~ampo tetap menunggu Lahauwang akan bangun, tetapi dia masih tetap berselubung dengan selimut. Sesudah tiga hari, bangunlah Lahauwang,

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lalu mau menyuruh anak buah turun di Marampit, berperang. Maka Mak:;tampo berpantunlah:

Memanggil temanku Pawawa, Kawan Sasaghenuang, Ternan diajak ke peperangan, Dibawa ke medan laga, Kau turun paling depan, Melompatlah paling duluan, Turun penyerang pertama, Paling duluan berperang.

Lalu Pawawa berpantunlah pula:

Mak:;tampo raja disembah, Ijin dan enggan meliputi, Saya ceritakan mimpiku, Memberitahukan mimpiku, Mimpi bermandi darah, Bergosak dengan darah.

Mak:;tampo membalas berpantun:

Laki-laki penakut tidak baik, J agoan yang penggugup, Carikan dia tombak rebung, Lembingnya buluh yang muda, Lebih baik mati masih kecil, Meninggal di ribaan ibu.

Pawawa turun sambil melompat, dan jauh lompatannya sampai ke pantai tempat ombak memecah, kira-kira 25 depa dari perahu (maklumlah jagoan-jagoan kalau melompat). Tetapi sayang, dia tewas diserang musuh. Maka teman-temannya yang

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jagoan turunlah pula tetapi rnereka rnengalarni nasib yang sarna, yaitu habis tewas diserang musuh. Akhirnya turunlah jagoan Bawole dan Manikunusa, tetapi keduanya juga tewas. Maka yang tinggal hanya jagoan Mak~ampo dan Lahauwang beserta mereka anak buahnya. Mak~ampo memutuskan bahwa dialah yang akan turun. Maka dia berpantunlah:

Sangguli aku, sangguli aku, Buatkan aku kundai, Sangguli aku di dahi, Buatkan kundai di hadapan.

Maka Mak~ampo disangguli oleh anak buahnya. (Jaman dahulu, laki-laki mempunyai sanggul.) Setelah sanggul selesai, maka ia menggeleng­gelengkan kepala, sebab tidak setuju dengan bentuk sanggul itu.

Maka ia berpantunlah lagi:

Sangguli aku, sangguli, Buatkan aku kundai, Sangguli aku di tengkuk, Buatkan kundai di kuduk.

Dibuatkanlah sanggul di tengkuk. Setelah selesai, ia menggelengkan kepala lagi, sebab ia tidak mau sanggul itu. Lalu ia berpantun lagi:

Sangguli aku, sangguli, Buatkan aku kundai, Sangguli aku di pipi, Buatkan kundai di samping.

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Dibuatlah sanggul di pipi. Selesai disangguli la menggelengkan kepala lagi, lalu berpantun:

Sangguli aku, sangguli, Buatkan aku kundai, Sangguli aku di ubun-ubun, Kundai memberatkan kepala. Sanggul bisa ular menyelip, Bisa menyisipkan diri.

Sanggul di pipi itupun dirusak dan dibuatlah pula sanggul di ubun-ubun. Mak~ampo barulah tidak menggelengkan kepala, sebab sanggul itu sudah berkenan kepadanya. Sesudah disangguli dan dipakaikan pakaian perang lalu akan turun berperang, tiba-tiba Lahauwang bangkit dan melemparkan kain selubungnya dan berkata, "Di sana adalah arang kayu keras yang masih berapi. Tidak dapat dipegang oleh tangan, kecuali dengan penjepit." Maksud Lahauwang bahwa sementara masih ada dia, jangan .dulu Mak~ampo turun. Biarlah dia yang turun lebih dulu.

Maka jadilah begitu dan Mak~ampo tidaklah turun, lalu Lahauwang memakailah pakaian perang kemudian berpantunlah:

Sangguli aku, aku sangguli, Buatkan aku kundai, Sangguli aku di dahi, Buatkan kundai di hadapan.

Dibuatlah sanggul di dahi dan setelah selesai, maka Lahauwang menggeleng-gelengkan kepala

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seperti Makl;lampo, dan dia dibuatkan sanggul lain. Maka berpantunlah pula:

Sangguli aku, sangguli, Buatkan aku kundai, Sangguli aku di tengkuk, Buatkan kundai di kuduk.

Maka dibuatkanlah sanggul di tengkuk. Setelah selesai, dia menggeleng lagi, tanda tidak setuju. Berpantunlah lagi dia:

Sangguli aku, sangguli, Buatkan aku kundai, Sangguli aku di pipi, Buatkan kundai di samping.

Maka dibuatlah sanggul di pipi. Setelah selesai menggelenglah lagi, karen a tidak berkenan. Lahauwang berpantun lagi:

Sangguli aku, sangguli, Buatkan aku kundai, Sangguli aku di ubun-ubun, Kundai memberatkan kepala. Sanggul ular bisa menyelip, Bisa menyisipkan diri.

Maka mereka anak buahnya membuat sanggul di ubun-ubunnya, dan barulah dapat mengikuti kemanannya. Kemudian ia pakailah pakaian perang, lalu melompatlah dan lompatannya sampai di tengah pantai.

Hansaralung, kepala pasukan perang Nanusa yang menewaskan jagoan-jagoan Tabukan tadi, berpantun:

Siapa di sana rnenyusur di pantai, Berjalan di sepanjang pantai, Saya tidak tahu narnarnu, Nama panggilanrnu, Nama yang hararn di hatiku, Dan juga pantangan ingatanku?

Lahauwang rnernbalas dengan pantunnya:

Siapa berjalan di bawah pohon, Siapa bolak-balik di bawah pohon, Saya tidak kenaI narnarnu, Tidak tahu sebutanrnu, Nama yang hararn di hatiku, Dan juga pantangan pikiranku? Nama saya ialah Mapoheulu, J agoan dari daratan sana. Kedua dari raja Mak~arnpo, Ditakuti dan dihorrnati sekitarnya, Betisnya perusak rnusuh, Kakinya pendobrak jagoan.

Hansaralung rnernbalas pula berpantun:

Kalau kau bertanya narnaku, Dan juga apa sebutanku, Narnaku ialah Hansaralung, Jagoan turunan raja.

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Mereka berdua dekat-rnendekati dan saling rnerninta sirih-pinang dengan berpantun. Lahauwang berpantun lebih dulu:

Kawan yang terhorrnat, Ternan yang disegani,

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Kawan Hansaralung, J agoan pimpinan pasukan. Berikanlah saya sirih-pinang, Sirih-pinang kasihkan pada saya, Sodorkan di mata pedang-perang, Berikan di ujung pedang-perang.

Maka Hansaralung menaruh sirih-pinang di ujung pedang-perang, lalu disodorkannya kepada Lahauwang, kemudian ia membalas berpantun:

Kawan yang terhormat, Teman yang disegani, Kawan Mapoheulu, Pahlawan dari daratan sana, Berikanlah saya sirih-pinang, Sirih-pinang kasihkan pada saya.

Lahauwang menaruh sirih-pinang di mata .pedang-perangnya, lalu disodorkannya kepada Hansaralung kemudian mereka makan sirih-pinang bersama-sama. Sesudah mereka makan sirih-pinang, tiba-tiba Lahauwang berpantun lagi:

Kaulah kawan menetak pertama, Membacok lebih dulu, Tetaklah semaumu!

Hansaralung membalas berpantun:

Kawan sayalah pertama menetak, Lebih dulu membacok, Tetakan tidak kutepatkan, Bacokan akan kulesetkan,

Pada batu kutepatkan, Pada batu kulesetkan Baru pindah ke tubuhrnu, Beralih ke badanrnu!

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Dia rnengayunkan pedangnya lalu rnernbacok, dan bersarnaan itu pula Lahauwang rnelornpat lalu jatuh di perahunya, sehingga tak dapat rnernbacok. Karena kuatnya Hansaralung rnernbacok, rnaka pedang-perangnya terbenarn di pasir, sarnpai ke ketiak dalarnnya. Melihat itu, Lahauwang rnelornpat kernbali ke pantai, dan rnernbantu rnencabut pedang­perang Hansaralung. Kernudian Lahauwang berpantun:

Kawan yang terhorrnat, Ternan yang disegani, Kawan Hansaralung, J agoan pernirnpin pasukan, Saya ganti rnenetak, Saya tukar rnern1;>acok, Tetakan tidak kutepatkan, Bacokan akan kulesetkan, Pada batu kutepatkan, Pada batu kulesetkan, Baru pindah ke tubuhrnu, Beralih ke badanrnu, Bacokan tak perlu diulang!

Lalu diayunnya pedang-perangnya lalu rnernbacok, dan bersarnaan itu pula Hansaralung rnelornpat ke at as tinggi sekali. Pada waktu kernbali

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dan sudah hampir menginjak tanah, Lahauwang membacok lagi, dan pada waktu itu juga tubuh Hansaralung terbagi dua, dan tewaslah dia.

Maka tertawalah Lahauwang terbahak-bahak dan berteriak. Mak~ampo turunlah dari perahu, berjalan dengan kaki diseret, sehingga batu-batu semua terbongkar. (Sampai sekarang bekas kakinya itu menjadi gentong.) Mak~ampo dan Lahauwang pergilah menyerang ke rumah Bentenanguhe.

Setibanya mereka di situ, ternyata Manangka­langi, suami Bentenanguhe sedang dicarikan kutu. (Maklumlah laki-Iaki jaman dulu rambutnya panjang seperti rambut perempuan.) Lalu karen a ketakutan, ia tidak dapat bergerak, melainkan seperti lumpuh seluruh badannya. Lahauwang naik di rumah sambil terbahak -bahak.

Lalu Bentenanguhe mengambil akikitang buluh dan dilemparnya kepada Lahauwang, kena di mulutnya, sampai tembus ke kuduknya. Mak~ampo berkata, "Hati-hati kawan!" Lahauwang menjawab, "Tenang saja, sebab ini baru rokok yang diberikan oleh seorang gadis," sambil menggigit buluh itu, sehingga putus. Buluh itu sampai dibawa ke Tabukan, sebab baru mulai kering, lalu di sana tumbuh, dan sampai sekarang masih ada tunasnya. Dulu menurut kata orang tua-tua, kalau buluh itu ditebang dan ada darahnya, maka itu alamat ada musuh. Tetapi kalau seperti biasa, alamat tidak ada musuh.

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Setelah Mak~ampo dan Lahauwang dapat masuk di rumah, mereka terus mendekati Bentenanguhe, lalu dibunuh bersama Manangkalangi. Ada juga satu jagoan di situ yang bernama Mataputung, yang juga ditendang oleh Mak~ampo lalu jatuh di sungai lalu dijatuhi dua batu kepadanya sehingga mati. Sampai sekarang batu itu, masih berdiri tegak seperti posisi pada waktu dijatuhkan, dan air sungai di bawahnya sangat dalam. Rumah Bentenanguhe juga masih ada, dan di dalamnya terdapat banyak senjata meriam.

Maka Hansaralung, Bentenanguhe, Manangka­langi dan Mataputung, semuanya habis dibunuh. Rambut Bentenanguhe dicabut Lahauwang dan Mak~ampo kemudian dimasukkan ke dalam makaumbang dan takahengateng. Panjangnya rambut itu tiga depa. Mak~ampo memasukkan ram but itu ke dalam makaumbang, dan Lahauwang memasukkannya ke dalam takahengateng. Makaumbang dan takahengateng adalah ikat pinggang jimat yang biasa dipakai untuk berperang, dan menurut kebiasaan, pada tiap tahun makaumbang dan takahengateng itu disembah oleh penduduk.

Leher Bentenanguhe, Hansaralung, Manangka­langi dan Mataputung dipotong Mak~ampo dan Lahauwang.

Dari Marampit mereka kembali ke Mangupung, dan tinggal di situ tiga bulan lamanya, sementara menunggu daging jagoan-jagoan Sangir hancur,

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sehingga tengkorak dan tulang mereka dapat dibawa pulang. Setelah lewat tiga bulan, berangkatlah mereka meninggalkan Mangupung, dan singgah di Toade untuk meletakkan tengkorak dan tulang jagoan-jagoan itu pada tempatnya yang khusus. Tengkorak dan tulang Bawole bersama Maniku diletakkan di Baturaluhe (atau Batu Tinggi) di pulau Nusa. Tengkorak Pawawa di pulau Bukide, dan yang lain-lainnya. Tengkorak dan tulang jagoan-jagoan itu sampai sekarang masih ada, dan selalu disembah oleh orang-orang kafir di sana.

Setelah kembali dari Talaud, Makq.ampo menentukan temp at tinggal dan hak kedua isterinya masing-masing. Timbangsehiwu dibawa ke Salurang dan disuruh tinggal di sana. Raja-raja yang berikutnya, dipilih dari turunannya. Somposehiwu disuruh tinggal di Sahabe, dan jogugu-jogugu dipilih dari keturunannya. Ketentuan itu menyebabkan permusuhan antara Dalero dan Pandialang, jogugu di Sahabe. Mereka berdua memperebutkan takhta kerajaan di Tabukan. Dalero mengambil jagoan­jagoan Salurang yang dipimpin oleh Takaweraeng. Pandialang mengambil jagoan-jagoan Lumauge yang dipimpin oleh Tabui bersama adik Pandialang yang bernama Mandianaeng. Jagoan-jagoan Salurang pergilah menyerang Lumauge, sampai tempat itu mel}jadi rusak, dan penduduknya yang tersisa, lari ke pulau Balut (atau Marulung) dan Sarangani (atau Sahanganeng) [kira-kira tahun 1720 T.M.].

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Kekuasaan Mak~ampo menjadi berkembang, mulai dari Salimahe sampai ke Pendarehokang, dan juga semua pulau-pulau di Talaud.

Kemudian dari itu Mak~ampo bersama hambanya yang bernama Tahapansiang pergi menjala di pantai Sahabe. Sedang mereka menjala di ujung Batuketi, tiba-tiba ada pasukan perang Siau tiba, dipimpin oleh Hengkengunaung, orang Kiawang. Mereka itu dimintakan bantuan oleh orang-orang Tamako untuk membunuh Mak~ampo, karen a anak-anak mereka selalu diambil Mak~ampo untuk menjadi umpan ikan yu.

Pada waktu Mak~ampo menjala di laut yang tidak dalam, tetapi agak jauh dari pantai karena waktu itu air laut sedang surut, pedang-perangnya ditinggal sama hambanya yang sedang menunggu di pantai. Setelah musuh mendekatinya, maka ia bingung sebab pedang-perangnya jauh dari dia. Maka diambilnya seekor ikan belanak, lall;l dia acungkan, kemudian ia mendekati Hengkengunaung dan anak-buahnya dengan berhati-hati. Musuh melihat, bahwa ikan yang diacungkan Mak~ampo itu, benar-benar seperti pedang-perang, yang besarnya seperti daun pisang. Akhirnya mereka mundur. Sampai sekarang ada syair rakyat untuk memuji Mak~ampo:

Mak~ampo bermain sunglap, Cobalah ditonton! Sembilanratus tak maju, Melihat gelagatnya,

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Mengacungkan belanak, Pengganti pedang-perang asli, Pasukan musuh menjadi mundur!

Setelah hambanya Tahapansiang melihat bahwa Hengkengunaung bersama anak-buahnya mundur, maka ia memberitahukan kepada mereka, "Pedang­perang Mak~ampo ada sama saya, dan yang diacungkannya di sana adalah belanak! Bawalah oleh kalian pedang-perangnya, supaya dia dapat dibunuh, sebab senjata milik orang lain tidak mempan ditubuhnya." Sambil berkata begitu, Tahapansiang memberikan pedang-perang Mak~ampo kepada Hengkengunaung, lalu kembalilah mereka kepada Mak~ampo. Tiba di situ, Mak~ampo langsung dibacok oleh Hengkengunaung, lalu tewas [pada tahun 1575].

Lehernya dipotong, lalu kepalanya dibawa mereka ke Siau. Setelah Ansig~ dan Makalupa mendengar bahwa Mak~ampo telah dibunuh orang Siau, dan kepalanya dibawa mereka, maka mereka berdua menyiapkan perahu-perang bersama anak­buahnya, lalu berangkatlah mereka menuju Pehe. Setelah tiba dan berlabuh di situ, maka Ansig~ dan Makalupa menyuruh turun seorang hamba yang bernama Kumate untuk mengambil kepala Mak~ampo. Setelah Kumale pergi, maka anak-buah lainnya disuruh pergi ke semua perahu katik yang ada di sepanjang pantai, lalu disuruh rusak semua katik dan alat-alat lain pada tiap perahu itu. Perahu­perahu besar yang sedang berlabuh ataupun ada di pantai, semuanya disuruh lubangi.

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Tibalah Kumale pada sebuah pijgaghinsareng, atau rumah tari-budaya, dan ternyata kepala MakC}-ampo ada di situ diletakkan di dalam piring antik di kamar tengah rumah itu. Kepala MakC}-ampo itu disembah oleh mereka di situ, dengan tarian saio dan sa/ai. Setelah Kumale masuk di rumah, mereka di rumah itu bertanya, "Tak ditandai halilintar dan guntur, tiba-tiba saja muncul di Sllll, apa maksudmu?" Kumale menjawab:

Saya hamba dari pedalaman, Pesuruh dari jauh sana, Oatang karena bunyi pukulan, Bunyi pukulan gong, Bunyi pukulan untuk rajanya, Pukulan gong untuk sultannya! Hujan menyebabkan teduh, Sinar mengubah angin, Ikan membikin putus, masih di sana, Kayu merusakkan pedang masih di sana, Oi laut ikan pantang, Oi darat jamur haram.

Setelah selesai perkataannya itu, maka orang­orang di situ tiba-tiba diam semua, kemudian semuanya tertidur. Barulah Kuma!e mengambil kepala MakC}-ampo bersama tempatnya, kemudian dibawahnya ke perahu. Setelah ia naik ke perahu, maka sauh terus dibongkar lalu mereka langsung berangkat ke Salurang.

Setelah mereka sudah berangkat, maka orang­orang Siau itu barulah mulai sadar. Setelah mereka

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melihat bahwa kepala Mak~ampo sudah tidak ada, maka pergilah mereka ke pantai. Tiba di situ, mereka menurunkan perahunya masing-masing, lalu mengejar Makalupa dan Ansig~ bersama anak­buahnya. Di tengah laut, perahu mereka tenggelam dan mereka semua mati lemas.

Makalupa dan Ansig~ bersama anak-buahnya tibalah di Salurang. Setelah tiba di Salurang kepala Mak~ampo dikuburkan di Toadusura. Sampai sekarang tempat kepala itu dikuburkan disembah oleh orang-orang kafir tiap-tiap tahun, sarna halnya juga dengan kuburan Makalupa, Ansig~ dan jagoan­jagoan lainnya. Tempat kuburan-kuburan mereka itu disebut Pangunang.

Terjemahan: April 1994 Davao City

The Story of Mokodaludv told by Haremson E. Juda

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A long time ago [about 1000 A.D.] at Molibagu, a bay in Bolaang Mongondow, there lived the Bowontehu clan. Its king was Budulangi and his queen was Princess Ting. These two had a daughter named Toumatiti. Toumatiti, though she was a princess, was always working: doing housework, looking for firewood, and so on.

Once, Toumatiti was making her customary trip to the forest to look for wood. While resting, she suddenly heard a bird calling in the top of a tree. She wanted to see what bird it was because its call was very beautiful. She got a piece of wood and struck the base of the tree with it, intending that the bird would fly and she could see it better. But the bird did not fly. It just said from up there at the top of the tree, "Who is that down there beating on the base of this 'lampawanua' tree?" (Now that tr'ee is very big.) Then the princess said, "Please tell me your name, you there speaking at the top of the tree." Said the bird in the treetop, "Ask s·omeone appropriate, someone from another clan, from another lineage." And Toumatiti continued to feel uneasy about who was up there.

Then the bird called to her to climb to the top of the tree. But she answered she could not climb because she was a woman. As the two talked back and forth they became good friends, and Toumatiti's uneasiness left her. So when she noticed a somewhat smaller tree beside the lampawanua, she climbed it and so reached the top of the lampawanua. When she arrived up there, the bird that

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had been talking was gone. All she saw was an egg, a beautiful egg, white and smooth. She took the egg and, having come down from the tree, carried it off. She went home. There she showed the egg to her father and her mother. Then her father said, "This is an egg that will bring us good fortune. It will bring good fortune also to the people of Bowontehu. Therefore," said the king, "Let us be sure to keep it in a good place. "

Suddenly the egg began to increase in size. Then the king gathered his people together and held a ceremony. They were to pray and ask God's blessing in order that the egg would bring good fortune to the people there. As they held the festival and prayed, and the egg suddenly stopped growing. Then they stopped their ceremony requesting the God of heaven that they be given good fortune. The father of Toumatitj said, "Make a place for the egg. Take painstaking care as to where it lies, so that we can see what happens, because this is no ordinary egg. "

Then Toumatitj retired. As she was sleeping she had a dream. While dreaming, they say, a prince approached her in the dream. And the prince slept with her. The visits of the prince were many and Toumatitj became pregnant, for in her dreams the two became as a married couple. When the time came for Toumatitj to deliver, she bore a son. His grandfather named him MokodaJud\l, saying the boy was a prince from heaven. He was overjoyed that his grandchild would succeed to the kingdom of Bowontehu.

Having grown up and become of marriageable age, MokodaJud\l was wed to a princess named Baunia. It is said that princess came out of a kind of fine bamboo, a

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yellow bamboo. She had been found there by a married couple swidden farming at the time. The name of the husband was Sanaria and his wife was Amaria. They raised the child they had found until she was grown.

At the time king Budulangj was succeeded by his grandson Mokodalud\l, many people were warring. Mokodalud\l did not want to be always warring, so he took leave of his relatives and all the people there, saying, "It's best that we move." Then all who were willing to move with him moved toward the east. The name of the place they moved to was Pasolo. And there the new clan lived. This Pasolo was located at Baling­baling on the island of Lembl(, on the eastern side of Malesung, or Minahasa. But there they were being harassed by those of the Mori clan. The Moris were from the south, from the gulf of Tomini. Mokodalud\l's clan was also being harassed by those from Daloda. So the clan fled from there and sought a place toward the middle of Malesung. They headed for a high mountain and from the top of that mountain looked down at the route they had taken, which looked like the bends or windings (lokong) of a bracelet. Mokodalud\l named the mountain Lokong. This mountain is adjacent to Tomohon and its name is now Lokon.

There Mokodalud\l and his wife had a son, whom they named Lokombanua. But the clan had not lived there long when they wanted to move again to the shore. So, they all came out on the shore and looked for an island like the island with a place called Pasang Bentenang, which now has been shortened to Bentenang and means 'place of the beaching of boats.'

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They had not stayed there long before they again sought a new place, and so they came to Manaro, the island of Manaro, which is now called Manado Tua. The reason it was named Manado Tua was that some of the residents of that Manaro moved to Wenang, which was at the shore at Singkil~. And when they gave it a name, their new place became "Manaro" also, or Manado. But its name at first was Wenang. When there was this new town called Manado, the island of Manaro changed its name and became Manado Tua. There on Manado Tua, King Mokodaludl,l sired three more children. The first was a son, whose name was layubangkai. After that there were two daughters, one named Urinsangiang and a younger sister named Sinangiang. So the children of Mokodaludl,l and Baunia were four.

When they began living there, Datu Mokodaludl,l ordered the building of a boat, or as it is called, a bininta. When the boat was finished, it was launched and tested to see how it floated and what its speed was when it sailed or was paddled. When it was ready for the residents of the palace, the three royal heirs embarked: Lokombanua, Urinsangiang and Sinangiang. Then there was the crew. First, there was BatahalawQ; he was helmsman. Then came Manganguwi; he was made captain of the crew. The third was Bikibiki, the wife of Manganguwi. She was the attendant, who cooked the food or prepared the provender. Fourth were Banea and Tungkela. These two were the singers, who struck up the singing on the boat.

When they sailed, the king gave them notice that, if in their sailing they were to see islands or anything that surprised them, they were not to say a thing. But the

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princesses forgot the message. When they saw a certain island they asked, "What is this?" At that a strong wind blew and they were forced to sail off toward the north. Suddenly their boat ran aground. There they saw a reef whose rocks jutted out of the sea. That place was called Buhias~. And the place next to the reef that their keel­bottom (taghuwaJa) lay across (nawaJandang) was called TaghuJandang. That is an abbreviation of the words taghuaJa nawaJandang.

From there they immediately set sail again intending to return. But because the wind was strong from the south they were once again driven off course. Then they arrived at the cape Empihis~, as they called it, because there they unpacked their provisions and ate rice packets ( empihis?).

They sailed on again and ran along the coast of that island. They disembarked to look for food, for their own food had been consumed. Searching in the forest they found wild yams they called siawu or salabu and ate those. And so they named that place Siawu, which now has been renamed just Simi. They also looked for a source for drinking water, and they found one at Bangkasia. There was good water there. According to the story, that hollow was the bathing place of fairies from the heavens. There were nine of these fairies. That became another story, for those fairies were seen by a man named Madundy.

The royal party was not content on that island but only wanted - especially the two women wanted - to go back to their father and mother. Then the wind became really wild. Again they were driven off into the north. They came to yet another island. The two princesses did nothing but cry, for they grieved that they could no

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longer find their own land but were only slipping farther and farther away. No matter how the others tried to comfort them, the two just kept crying, weeping, wailing. They endured life on that island for a long time and called it Sangih~ for, it is said, there they wept (sangj). And there they stayed.

That is the story of our ancestors who originated from the south, from Bolaang Mongondow crossing to Malesung or Minahasa as far as Manado Tua, and later from there to Sangih~. The particular Lokombanua they elevated to the position of first king of Siau was Lokombanua the Second. It was he who established Siau.

This was also the ancestry of all the royalty of Taghulandang, Siau, and Sangih~, all because Mokodaludv and his clan left home and went to Sangih~.

Here ends the story of Mokodaludv.

The Story of Gumansalangj told by Haremson E. luda

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We listen now to the story of Gumansalangi, our ancestor on the islands of Sangih~-Talaud~.

Our forefathers say that a long time ago [about 1300 A.D.] this ancestor came from Cotabato, a city on the island of Mindanao. The king of Cotabato had a son named Gumansalangi. But the prince's behavior was bad and he was exiled deep in the forest.

In that place of exile, he finally carne to himself, felt he had erred, and repented. His repentance was so great that he wept, wept loudly in that forest. But his weeping

-had been heard by the king of Heaven. The king of Heaven now came down and followed the sounds of the wailing. And he found the royal son, the prince, deep in the forest.

Then the king of Heaven returned to Heaven, to Paradise_ And he asked his princess daughters which of them was willing to join Gumansalangi down on earth. But the elder princesses were unwilling and only the youngest agreed to do what her father was asking. So she came down to the earth disguised as a woman who was sick, a woman with yaws. The stench was awful. The prince smelled the odor but was not repelled. He followed the odor and saw the woman with yaws. Because he was single, he invited the woman to live with him. But the woman refused, because she felt it was not right to live with a person who was well, who was healthy_ But the prince urged her repeatedly and she finally agreed.

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After staying a few days, she disappeared; she had gone back to Heaven. She reported to her father, the king of Heaven, that the prince had changed. He had treated her well even though she was sickly. But the king of Heaven said again, "Go down to earth." And his daughter, whose name was princess Konda, went down again. But now she took the disguise of a woman with the sickness psoriasis. Its odor was very pungent. The prince smelled it and again followed the odor. What he had done for the first woman, that he did again for this one. Again he urged her to stay with him. But the woman refused. But because of the urging, she agreed.

But after a few days, she again disappeared, just vanished, for she had returned to Heaven to report to her father that the behavior of the prince had very definitely changed. Then her father said, "Go down again. This time you will devote yourself to the prince for as long as you live." This meant that she would now become the betrothed of the prince. So again she went down to earth, going as a very beautiful princess, or what is called a fairy. A delicious fragrance wafted to the nose of the prince, and he again followed the scent. When he reached its source, he saw the beautiful fairy with a face that was simply radiant, and thereupon he fainted. When the princess saw that he had fainted, she pulled off three fruit from a nearby jasimine shrub, soaked them in water in the palm of her hand, and sprinkled the water on the prince, GumansaJangi. The prince then revived and arose. Having done so, he asked forgiveness for having troubled the princess. But she answered, "Don't give it a thought, for I have been sent by the king of Heaven to tell you he frees you, because it is apparent that you have changed,

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that you have become a good person." Hearing that, the prince immediately bowed to ask forgiveness and said, "I feel it is not right that I become the companion of a princess so elegant, because I am a bad person." The princess replied, "But this has been arranged by the king of Heaven, that I am to become your wife for as long as you live." Beginning that day, the two became a married couple.

Before that (as we say, before the princess became the consort of the prince, his betrothed), the king of Heaven gave them notice: "You two are not permitted to live here. You must look for a new place to live. The place that is to be yours will be indicated by certain signs. When you two arrive there, rain will pour down, a great deluge of rain. And lightning will blaze forth. And thunder will roar. Until you get there, to this new place, you must be accompanied by your brother, by the brother of your princess, Konda." The name of that brother was Bawangung-Lare. He took the disguise of a snake. This snake would become their conveyance as they headed for their new home.

Before they left, they first circled around the city of Cotabato, circling three times in the dead of night. The residents of Cotabato were thrown into tumult seeing this thing flashing in the sky. But the elders of Cotabato said, "That flashing indicates a snake of great importance, the conveyance of royalty." As a result, the residents of Cotabato were quieted and ceased to be afraid.

So Gumansalangi and Princess Konda left, headed east, and reached the island of Marulung (Balut). But Marulung did not have the specified signs.

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So they continued their journey and stayed awhile on Taghu!andang. Taghu!andang is also called the island of Manda!okang. There they headed for the tallest mountain, which is the volcano on the nearby island of Ruang. But when they landed on its top, there were no signs at all like those spoken of by the king of Heaven. So they descended and headed for Siau, or the island of Karangetang. There they landed on the crest of Tamat~, a mountain in the center of Siau Island. They stayed there for several nights, but there were no signs like those their father the king of Heaven told them about.

So the two descended again. Then they stopped at the island of Sangih~, or Tampung-Law<;>. There they alighted on the mountain Sahendarumang. When the two arrived on the top of Sahendarumang, they were enveloped in clouds or mist. Then it rained, more and more heavily. That rain was really a deluge. Then the thunder roared. And the lightning blazed forth. The two of them stayed there three nights. As viewed from below, the top of Sahendarumang did nothing but flash. And the thunder was continuous. So after three days the two concluded, "This is the place we are now to live."

Then from the crest of Sahendarumang the two descended and went over to the eastern side of the island, following the course of the river called the Balau. Down there they were met by the people of that bay. The two were carried in and well cared for (saluhang) and consequently that place to this day is called Saluhang. The residents of that bay changed the names of the two. Gumansa!angi was called Vizier M~deh:l, for they say he was like the jinn of thunder (dell;). But his wife, Princess Konda, had her name changed to Princess M~kil~, for

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they say she was the princess of lightning (kil{l), because there on top of the mountain the lightning had flashed continuously. After that the two were elevated by the people to the positions of king and queen at that bay. Because that was the place where many had gathered (tampung lawl!), that kingdom was called the kingdom of Tampung-Law<}, or SangiM G~guw~. That first king was given the title of Kulano. And Vizier M~deh;l became that first king in Sangih~.

When Vizier M~del\l had become old he returned to Mindanao and died there. His kingdom was passed down to. his son whose name was Melintang-Nusa. MeIintang­Nusa went north and stayed awhile at the place his father ca,me from. There he married a Mindanao princess whose mime was Princess Hiab~, daughter of the king of Tugis~. After that, his younger brother, Melik\l-Nusa went southward and stayed in Bolaang Mongondow. He married a Mongondo princess named Menong-Sangiang. But his older brother became the second king in Sangih~, in the region of Tabukang.

When Melintang-Nusa became old, he went to Mindanao again. There he died and was replaced by his son, whose name was Bulegalangi. At the passing of Bulegalangi, his children scattered throughout SangiM. His daughter, Siti-Bai, became the wife of Balang­Naung. Aholiba was married to Mengkang-Nusa and lived in Tariang, which is now called Tariang Tebe. Their male heir, Pahawonsekc;, settled at Sahab~, which is now called Soa Tebe. There he laid the foundation for a separate government. But their other son, Matang-Datu, remained in Saluhang. He too established a government, helped by his children Makalupa, Ansig~, and

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TangkuJibutang. All these became brave warriors of Saluhang. There was also a daughter named Talongkati who was even more valorous, and she was called Baw\!­Mahaeng. The son of Tangku!ibutang was named Mak<;tampo. He was the last of the brave warriors of the Sangih~, and he caused Sahab~ and Saluhang to become one kingdom.

Thus was the lineage of Gumansa!angi to Mak<;tampo, who followed the line of the warriors of this bay, who established new kingdoms and towns strewn throughout all Sangih~-Ta!aud~.

Finally, the brother of Princess Konda, Prince Bawangung-Lari, the one disguised as a snake, did not stay with the couple but journeyed farther. Sojourning toward the east and reaching Ta!aud~, he made his home in Porodisa on the island of Kabaruang and ascended to the crest of Taiang. There he married Bokimawira. The place he stayed on Kabaruang has now been named Pangerang. There, there is the mark where a snake glided, the ,snake in which Bawangung-Lare was disguised.

The end.

III

The Story of Mak(}ampo From Bijdragen, vol. 113 (1957)

Translated from the Dutch by Mr. and Mrs. Dirk Los (Author of the original Sangir text unknown)

The father of Mak<;tampo was TangkuJiwutang. His mother was Nabuisang, the daughter of Saselab~, a man of Taghulandang, and the princess Ding (spirit of the volcano Ruang), who had gone to Rainis~ on Talaud~.

At his birth in Rainis~ [about 1510 A.D.], Mak<;tampo / had a twin brother, a python. This python wound himself around Mak<;tampo's head, with its tongue on his forehead. Because of this Mak<;tampo' s head appeared oval - because of being bound about by his twin brother, the python. His forehead grew toward his face, and even his chest became no higher. When the umbilical cord fell off Mak<;tampo, the python let go and glided away. But whenever Mak<;tampo ate, the python came to eat also from his plate. At last the snake departed for the forest and was not seen again.

Mak<;tampo's placenta was buried, and it turned into a well of water. Until now this well is still used and is called the Well of Mak<;tampo's Placenta. It looks exactly like a placenta and it never runs out of water, no matter how dry the season.

During the month Mak<;tampo was in the birthing room, TangkuJiwutang was busy fishing. His boat was a small outrigger canoe. Once while he was fishing he encountered enemies, warriors from the Nanusa Islands. They had come to wage war against the people of

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Rainis~. Because his course intersected that of the warriors, his boat was run down by theirs. When they collided he shouted out, "I am a man ofTabukang and not from Rainis~!" But the enemies from N anusa answered, "People from Tabukang, too, have heads!" Then they pulled him into their boat, killed him, and took his head on to Rainis~.

Mak~ampo grew bigger and bigger, and his pastime became pole fishing. Many children of Talaud~ went fishing with him. When Mak~ampo caught fish, the others robbed him of them. But Mak~ampo appeared to be completely indifferent. Because they behaved this way, once when he went fishing he took his father's sword along. When he came to the beach he buried it in the sand and then went fishing. While he was fishing, the children of Talaud~ came again and stole his fish.

Mak~ampo said to them, "Stop that now, or 1 will kill you!" But the children of Talaud~ paid no heed and said, "You all by yourself are going to kill us who are so many?" Unable to bear this, Mak~ampo got the sword, slashed at them, and killed some. After that he went home, put on his father's clothes, and fled to Melonguene. There he stayed in the top of a blood-sa!ise tree. (Until now this blood-sa!ise tree is still growing there on the beach. It is called the Sa!ise of Mak~ampo.) The bereaved parents of the children of Talaud~ searched for him but could not find him.

When Mak~ampo's relatives at Moad~ (Saluhang) heard what had happened, his uncles, Ansig~ and Makalupa (younger brothers of Mak~ampo's father) set sail with full crew to fetch Mak~ampo. When they arrived at Talaud~ they cast anchor at Melonguene. There at the

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beach stood a very big blood-saJise tree. They disembarked and the crew prepared food under this tree. But while cooking the meal, again and again fruit and dead twigs from the tree fell into the food.

Looking up they saw someone in the top of the tree mischievously throwing down the fruit and twigs. They called to him to come down, but did not recognize him. When he came down, the child raised his sword and walked around before them. While he was doing so they recognized the sword of Tangkuliwutang, and realized that this boy was Mak:;tampo. Ansig:;t and Makalupa asked him, "Are you Mak:;tampo?" He replied, "1 am Mak:;tampo!"

After they told him that they were the younger .brothers of his father who had come to fetch him, they put him into the boat and took him to Moad~. His mother Nabuisang they left at Rainis~.

At Moad~ time and time again his uncles made him get palm wine at the farm. Once when he went to get palm wine with a slave, he drank it all himself. Then he killed the slave, let the blood run into the bamboo tube, and then brought that to his uncles.

Mak:;tampo married a woman named Marinsai from Bowongkalumpang, daughter of Bolinsangiang. While living together Mak:;tampo suspected another man of becoming his rival.

So one day he took one of his slaves and went to Mendak\l to go reef fishing. That night when they came back from fishing he ordered his slave to roast sago­stalks, and then he went off in his boat. Arrivjn.g at Moad~, he stabbed his wife and the man who was his rival. One stroke and the two of them were dead. After

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that he sailed back to Mendakl,l, and when he arrived the sago-stalks had not even fully cooked.

The next day his mother-in-law, Bolinsangiang, sent slaves to inform Mak~ampo at Mendakl,l that his wife Marinsai had been murdered. Mak~ampo, however, did not go back with them but only sent fish (for the burial feast) and said to the messengers, " Just bury her!"

A few days later when his wife had been buried, only then did Mak~ampo and his slave return home. When he arrived, he began to chop out a paddle with an adze. Bolinsangiang said to him, "Honored Son, it is not yet permissible for you to do hard work, because your wife has just now died. According to the tradition of the forefathers, a man whose wife has died has to lie down on coconut-palm leaves which are beginning to turn yellow, and his pillow has to be a coconut which is beginning to ripen. He is only allowed to look for another wife and do hard work when the coconut leaves have rotted and the coconut has sprouted new leaves that have just begun to split. "

Because he was reprimanded in this way Mak~ampo became angry and hacked at the face of Bolinsangiang with the adze until she died. After that he went home to his uncles.

Again and again Ansig~ and Makalupa sent him to get palm wine. Once he was sent with his slave Salumpito to get the wine at the beach of Biwai. But it never reached the uncles for, just as before, Mak~ampo drank it all. His undes asked, "Where is the palm wine that you two got?" After a long time Salumpito confessed that Mak~ampo had drunk it. Mak~ampo became angry with his slave.

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Once again both of them were sent to get palm wine in the interior. When they arrived, Salumpito climbed to the top of the sugar palm, while Mak,;lampo waited at its base. As soon as Salumpito had lowered the palm wine to Mak<;lampo, he drank it. Salumpito said to him, "Hey, now the palm wine is all gone! And we're going to be scolded again by my masters!" These words made Mak<;lampo angry. When Salumpito climbed down, he was struck down by Mak<;lampo, slashed in two, and died. Mak<;lampo let his blood run into the bamboo tube and took it to his uncles. Now this place is called Salumpito, because there Mak<;lampo killed Salumpito. This place Salumpito is in Balau.

Because of his behavior, Mak~ampo's uncles became very angry with him and he fled to Manalu. There he stayed at the base of a rock called Sely. It was so named because he had killed still other people and buried them under it.

From there he fled to KuluM. There things turned out just as they did at Manalu and, as a result, there is a place there also called Sely, where people he had killed were hidden.

Now at Kuluh~ there was an old village chief and his wife, the man named Linog~ and his wife, Lam<;l. Mak~ampo went to live with the two.

Once Linog~ and Lam<;l went to the river to catch fish with the dip-net. As they were doing this they saw a dead dog that was wearing a gold collar. As soon as they recognized that it was Mak<;lampo's dog they took it to show to him. But he did not believe the dog had been found by them in the river. He said they had killed it to steal the gold.

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Mak'ilampO sang this verse:

You say you don't know? I am the child, I am the child, The offshoot, I am the offshoot, I am the child of Kakengking, The offshoot of Biling-banua. The child that filled the islands, Made them more than full with warriors!

Linoge and Lama responded:

Do forgive us, Ampo, Make us your slaves! But we say, You are the child, you are the child, The offshoot, you are the offshoot, You are the child of Kakengking, The offshoot of Biling-banua. The child that filled the islands, Truly made them more than full of warriors! But if Tiro had not been there, Neither would Tue have been there! At the flood tide of the first quarter The reef is barely in the water; The flood tide does not become high, The ebb does not become low. Pregnant in the legs, Born from the arms, The intestines are swollen, Rolled up between the eyebrows.

After he had made Linog~ and Lam? his slaves, he went to the mountain Awu, where to this day there is a

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stone called the Stone of Mak;;tampo because this used to be the seat of Mak;;tampo. From Awu he went down to Laine (in present-day Tabukang Utara). He had heard there was a warrior there named Lahauwang, who was also called Mapoheulu.

So he went to Lahauwang, stayed with him, and became his friend. He conferred with Lahauwang and requested him to find a bride for him. Lahauwang answered him, "It is best that you get engaged to a princess of Sahab~, that you choose one of the two princesses there."

At Sahab~ there were two princesses: the elder named Timbangsehiwu, the younger named Somposehiwu, both from the same father and mother. The father was Mamat;;t-Nusa, the mother Lonsongukonda, also called Sompowulaeng.

While fishing in the river Laine with the cast-net, Mak~ampo saw the two princesses bathing in a pool with slave-girls and guards attending them. Mak;;tampo approached with his cast-net and, having drawn near, netted the two princesses of Sahab~. But Mak;;tampo could not grab hold of the two girls quickly enough and they fled, slipping through his fingers and escaping. The slave-girls and the guards shouted so loudly that Mamat;;t­Nusa and the warriors of Sahab~ soon appeared.

Now Mak~ampo fled. Having come close to home he cried to Lahauwang, "Pohe! Hide me, for I'm being chased by Mamat~-Nusa and his comrades who want to kill me!"

Lahauwang said, "Crawl under the house and get down in the pit!" (This pit was the hiding-place of

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Lahauwang whenever there was war.) Mak~ampo

crawled under the house, got himself into the pit, and there kept very quiet.

A little while later Mamat~-Nusa and his comrades arrived and asked Lahauwang, "Did a man stop here, Pohe? For someone caught both princesses of Sahab~ in the cast-net, and now we are chasing him!" Lahauwang said, "No, no one has run here." Then Mamat~-nusa and his men returned the way they had come.

A second time Mak~ampo behaved in this manner, again catching the two princesses with his cast-net. Again he was chased, but he ran under the house, dived into the refuge pit in time, and was not found. As he lay in the pit again, he happened to fall asleep and dreamed. In his dream a sensa!~ tree grew up from him until it reached the moon, a full moon. And then it ate the moon until half oJ it was gone. This dream he told to his friend Lahauwang.

Then Lahauwang told Mak~ampo, "Tomorrow I and the others will go up into the interior to plant the field of Mamat~-Nusa. All the warriors of Tabukang and Toade will gather there. Only the princesses of Sahab~ will stay behind with their guard. When we have arrived at the field, then you go to the two princesses, talk with them, and choose one of the two."

The next day it happened as Lahauwang had told him. So Mak~ampo took his sword and went to the house of MaIJlat~-Nusa. There he found the two princesses of Sahab~ sitting on a rice mortar shelling grains of rice with their hands. Coming closer he drew his sword and sang:

I draw my dagger, my long dagger, My sword, my terrifying sword; A girl will be stabbed by me, A damsel be killed!

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Then he seated himself between the two princesses and said, "Tell me, both of you, whether you want me or not. If you do not, then I will kill you both!" With the one leg he pinned Timbangsehiwu down and with the other, Somposehiwu. The guard ran to the field to tell Mamat~­Nusa and his comrades what had happened. When he arrived they were still planting rice. Mamat~-Nusa asked the guard, "Why do you run?" The guard answered, "There is a man down there who has come and seated himself between the princesses, each leg pinning down one of my mistresses!" All together they said, "That's the man we chased a few days ago! Let's go down and try again to kill him. "

Lahauwang, however, argued against this with Mamat~-Nusa and the other nobles of Sahab~ and suggested, "It is best that you go after the man in this manner. Look for sorcerers, soothsayers, fortune tellers and those who prophesy from the entrails of birds, and see what is indicated with respect to this wicked man. If it appears that something evil will result from his actions, let us then help each other to find and kill him. But if something good will result from them, then let him be engaged to both princesses!"

This advice was favorably received and they called for the fortune tellers to come. First they proceeded to prophesy from the entrails of a bird and caught a snipe for the purpose. Their song was:

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We catch a snipe, A bird for a judgment; Will you then open its chest, Remove the covering of its chest? To see whether its gall has consequences, Its heart an unfavorable aspect, Whether it has effect in the heavens, Results in the sky.

The oracle from the entrails was favorable, as was also the conjuring, the soothsaying with the tariang fruits, and the hand-span measurements. The result of it all was, "This man is a good person who later on will be able to provide for Tabukang." They informed Lahauwang about this and the matter was discussed by all of them, the decision being that both princesses of Sahab~ would become that man's fiancees. After that, after the engagement and marriage formalities with the two were concluded, Mak;;tampo became the first king of Tabukang.

After Mak;;tampo became king he conferred with Lahauwang about going to war against the people of Nanusa, for it was they who killed his father, Tangkuliwutang. He had several dozen war canoes made ready for which he personally chose the sailors and the warriors who would do the fighting.

When all the warships were already on the beach, at the hour of their departure for the fight Mak;;tampo gave an order to one of his warriors named Sahuemalag~, and the order was sung thus:

My friend Sahuemalag~, The battle forces are eager to fight;

Go along the beach, Go along the shore, There is a leo tree, A shady tree with ani fruits; Cut logs on which to roll my boat down, And launching ways for my ship; Let the boat be pushed off and anchored, Leave the rollers in the water, And the boat anchored in the bay, Let it be placed in the water at the anchorage.

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Sahuemalag~ went to look for the rollers. Coming to a bahu tree, he cut it down and took it Makt;tampo. Seeing this, Makt;tampo sang:

Friend, how wrong was the song, How crooked the chanting! Go again along the beach, Go again along the shore, Go to the end of the beach, To the extreme point of the shore. There is a leo tree, A shady tree with ani fruits; Cut rollers for my boat, And launching ways for my ship; Let the boat be pushed off and anchored, Leave the rollers in the water, And the boat anchored in the bay, Let it be placed in the water at the anchorage.

Sahuemalag~ went away again and cut down a SOS9

tree, which he brought to Makt;tampo. Makt;tampo became angry because for the second time he had been misunderstood, and again he sang:

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Friend, how wrong was the song, How crooked the chanting! Go again along the beach, Go again along the shore, Go to the end of the beach, To the extreme point of the shore! There is a leo, Leo, LEO, A shady tree with ani fruit; Cut rollers for my boat, And ways for my ship; Let the boat be pushed off and anchored, Leave the rollers in the water, And the boat anchored in the bay, Let it be placed in the water at the anchorage.

Only now did Sahuemalag~ understand that he had to kill Leo, a man who lived down at the end of the beach.

So he went again. Arriving, he killed Leo and caught p,is blood on a large plate. It was then sprinkled on the boats of Mak;;tampo and Lahauwang. All the joints of the corpse were cut through and the arms and legs used as rollers. Only then were the boats launched.

When they lay at anchor Lahauwang sang:

My homage to the prince Mak;;tampo, The prince above many heroes! We will get the fellows, invite the comrades, Call the companions, the partners! We will get the friend Maniku, The comrade who gathers. The friend of the islands, Who gathers the army; The comrades will be taken to the king,

Be presented to the hero! We will get the fellows, invite the comrades, Call the fellows, the partners! We will get the friend BawoJe, The comrade Paparingang. They will be taken to the king, Be presented to the hero! We will get the fellows, invite the comrades, Call the companions, the partners! We will get the friend Pawawa, The comrade Sasaghenuang. They will be taken to the king, Be presented to the hero!

And so on for the other warriors of Toade.

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Then they weighed anchor and set sail from Sahab~­kehu (now called Kalekub~), stopping at Toade to take on board warriors from there. When all had embarked they put out to sea at Hempetang and headed for Talaud~. When they had passed Buaeng, the wind died and they made no headway.

Mak<;lampo, however; sang:

I appeal to Balembang-Dampel~: Fetch what makes the sea turbulent, What stirs the ocean; For now the sea has become calm, The ocean still!

When Lahauwang heard this he sang:

My homage to the prince Mak<;lampo, The prince of the many warriors! I do not want my sister to be kidnapped, That she be violated,

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That the sister be kidnapped by a warrior, That she be violated by a brave! J'd rather go and fight at sea, Battle on the ocean!

Lahauwang sang like that because he felt shame for his sister who had earlier been violated by Mak~ampo. Lahauwang was very angry and wanted to fight Mak~ampo at once. But because many of the warriors separated the two, they did not fight. But Lahauwang was so angry that because of his trembling the boat took on water, and the grinding of his teeth could be clearly heard. Then he covered his head and stayed that way till Nanusa.

Having arrived at Nanusa they cast anchor at Mangupung on the upper side across from Maloa (which is now called Mahampi). At that time Mangupung was not yet inhabited. Because of the numerous warriors from Tabukang who now went ashore there, a wading place without stones was formed which is still in use today, because the warriors picked up all the stones to use as cooking-pot stands.

N ow they had been there for three nights already and Mak~ampo still waited to see if Lahauwang would rise up to battle, but Lahauwang remained stubborn. After three days, however, Lahauwang rose up and let the battle force disembark in Maloa. Then Mak~ampo sang:

J call my comrade Pawawa, The friend Sasaghenaung, The fellow who was taken to the king, Who was presented'1:o,the warrior!

You step out first, Jump ashore first! Step out as the first of the crowd, Ahead of the hostile army!

At this Pawawa sang:

My homage is to the king Mak<;ldulag~, The terror of the whole area! I tell my dream, Reveal you my nocturnal vision: I dreamed that I went bathing in blood, And was bathing merrily!

Mak<;lampo answered and sang:

A bad man is cowardly, A warrior is pretending! What he cut as a spear is only a bamboo shoot, The spear a just-budded bamboo shoot.

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It would have been better if you had died young, Passed away in the womb of your mother.

Then Papawa leapt out and in one jump reached the foaming breakers, a distance of 25 fathoms from the boat (remember that he could jump that far because of his warrior strength). But alas, he was killed in the battle. Then, his comrades who jumped out to replace him also perished in the battle. Last came the warriors Bawole and Manikunusa, but they too were killed. Then only Mak<;lampo and Lahauwang and their crews were left. Mak<;lampo decided to go ashore himself, and he sang:

Make up my hair, make up my hair, Tie it, tie my hair! Make the hair knot on my forehead~ Tie it on my forehead!

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Mak<;lampo's hair was then made up. (Among the people of olden times, men also wore a hair knot.) When his hair had been made up he shook his head because he did not like the hair knot, and he sang again:

Make up my hair, make up my hair, Tie it, tie my hair! Make the hair knot on my neck, Tie it on the back of my head!

His hair was now made up on the back of his neck. When it was finished he shook his head again for he did not like it, and he sang:

Make up my hair, make up my hair, Tie it, tie my hair! Make the hair knot on my cheek, Tie it on my cheek! .

The hair was indeed made up on his cheek. When it \yas tied, he shook his head again and sang:

Make up my hair, make up my hair, Tie it, tie my hair! Make the hair knot on my crown, Tie it to make my head heavier! Make it for a hiding place of the black snake, For a lair from which the black snake will strike!

Then the hair knot on the cheek was untied and made up on the crown. Only now did Mak~ampo stop shaking his head, for the hair knot finally pleased him. After his hair .had been made up and he had put on battle dress, he started disembarking to fight. But suddenly Lahauwang jumped up, threw down his kerchief, and said, "Hey, there on shore is a glowing coal of the mamas!! tree which one cannot get with the hand, but only with a pair of

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tongs!" This meant that as long as he, Lahauwang, was still there, he must go ashore first.

So it happened just that way; Mak<;lampo went no further, and Lahauwang took his turn and sang:

Make up my hair, make up my hair, Tie it, tie my hair! Make the hair knot on my forehead, Tie it on my forehead!

It was made up on his forehead. When this was done he shook his head just like Mak<;lampo and requested that his hair be tied differently. He sang again:

Make up my hair, make up my hair, Tie it, tie my hair! Make the hair knot on my neck, Tie it on the back of my head!

The hair knot was tied on the back. When this was done he shook his head, wanted it made up differently, and sang:

Make up my hair, make up my hair, Tie it, tie my hair! Make up the hair knot on my cheek, Tie it on my cheek!

It was made up on his cheek. When it was, he shook his head again for he didn't like it. And again Lahauwang sang:

Make up my hair, make up my hair, Tie it, tie my hair! Make up the hair knot on my crown, Tie it to make my head heavier! Make it for a hiding place of the black snake, For a place from which the black snake will go forth!

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Now they made it up on his crown, and only then was it to his liking. After he had put on his battle dress, with one jump he was there in the center of the beach.

Hansara!ung, the head of the warriors of N anusa who had just overcome the warriors of Tabukang, sang:

Who is standing there on the beach, Erect upon the shore? I do not know your name, Cannot guess what you are called, Your name is hidden from my mind, A secret from my innermost being.

Lahauwang answered singing:

Who is s.tanding there in the shade, Erect there in the twilight? I do not know his name, Cannot guess what he is called, Your name is hidden from my mind, A secret from my innermost being. My name is Mapoheu!u, The chief of the warriors from up-country! The faithful companion of Mak~du!ag~, The terror and fear of the whole area, He has legs to attack with, Feet to mow down warriors!

Hansara!ung answered and sang:

If you ask me so deliberately For the secret of my name, My name is Hansara!ung, Brave warrior against advancing enem,ies!

The two came closer together, singing and offering each other betel chew. Lahauwang sang first:

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Respect for the comrade, respect for the comrade, Companion, adoration for the companion, For the comrade Hansaralung, Brave warrior against advancing enemies! Let me receive betel, Be presented with a chew, Offer it on the point of the sword, On the point of that which flashes.

Hansaralung offered Lahauwang betel on the point of the sword, after which he answered and sang:

Respect for the comrade, respect for the comrade, Companion, adoration for the companion, For the companion Mapoheulu, The chief of the warriors from up-country. Let me be offered betel, Be presented a chew!

Then Lahauwang offered betel to Hansaralung on the point of his sword and both of them started chewing betel. When they finished chewing, Lahauwang suddenly sang:

You strike first, comrade, You hack first, Strike as you please!

Hansaralung answered and sang:

I strike first, comrade, I hack first, My blow will be a blow from the side, A hack which I do with a sword. I will move aside to that stone for a moment, Take a swing on that rock And only then make for your body, Penetrate to your inner self!

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Now he drew back and struck. As he did, with one jump Lahauwang was out in the boat, and was not hit. Hansara}ung had struck with such force that his sword had penetrated the ground up to his armpit. Lahauwang saw this and thereupon jumped from the boat and helped pull it out. Then Lahauwang sang:

Respect for the comrade, respect for the comrade, Companion, adoration for the companion, For comrade Hansara}ung, Brave warrior against advancing enemies! I will strike next, W ill hack in turn, My blow is a blow from the side, A hack with a swing; A blow to that stone, A swing on that rock And only then I will make for your body, Penetrate to your inner self! A blow which will not be repeated!

Now he drew back and struck. As he did, Hansara}ung with one leap "made for the stars," leaping exceedingly high. When he came down again and thought to regain his footing, Lahauwang struck again and with one blow cut Hansara}ung in two and killed him.

Lahauwang shouted and cried out for joy. Mak~ampo jumped out of the boat and came ashore, not stepping on the stones but pushing them all aside, so that they were all torn up. (To this day his footprints are there, having turned into water vessels.) Mak~ampo and Lahauwang went up now and attacked the residence of the princess Bentenanguhe.

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On their arrival, Manangkalangi, the husband of Bentenanguhe, was just having himself deloused. (Remember that in the past men wore their hair long just like the women.) He was so frightened he could not move; his whole body was as though dead. Lahauwang went up into the house jubilantly.

Bentenanguhe, however, took a bamboo implement and threw it like a spear at Lahauwang. It hit him in the mouth so that it stuck out the nape of his neck. Mak<;tampo said, "Take care, comrade!" Lahauwang answered, "Don't worry, the damsel just gave me something to smoke!" And he bit off the bamboo with one bite. This piece of bamboo was taken to Tabukang and, because it was still green, it grew, until today it is still sprouting. In the past, if that bamboo was cut and blood came out, this indicated war; if there was no war, the cut bamboo appeared as usual, the old folks say.

When Lahauwang and Mak<;tampo had come up into the house, they went to Bentenanguhe and killed her as well as Manangkalangi .. There was still another warrior present by the name of Mataputung. This one Mak'ilampo kicked with his heel in such a way that he fell into the river, then had two stones thrown on him so that he died. Until today these stones still stand upright as they were thrown at that time, and beneath them is a deep hole. The retreat of the princess Bentenanguhe is still there as well, and there are many cannons in it.

Thus Hansaralung and the three others were all killed. Lahauwang and Mak<;tampo pulled out Bentenanguhe' s hair, to be used as charms which can make one brave and invincible. That hair was three fathoms long. Mak<;tampo

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used it as a charm for bravery and Lahauwang used it as a charm for invincibility. Both these charms were sewn into belts to be used in wartime, and eventually sacrifices were brought to these belts every year.

Bentenanguhe, Hansalarung, Manangkalangi and Mataputung were all beheaded by Mak<;Lampo and Lahauwang.

From Maloa they went again to Mangupung and stayed there for three months while the flesh of their dead comrades decayed, so that the skulls and bones of the heroes of Sangih~ could be taken along. After three months they departed from Mangupung, stopped in Toade, and there entombed the bones of the warriors. The bones of Bawole and Maniku were placed on the island of Nusa at BaturaluM, of Pawawa on Bukid~, and so on. The bones of the warriors are still there today and pagans still sacrifice to them.

When Mak<;Lampo returned from Talaud~ he gave each of his wives a separate dwelling place and authority there. He took Timbangsehiwu to Moad~ to live, and from her descendants kings were chosen. He let Somposehiwu stay at Sahab~, and from her descendants were chosen regents and governors. It was because of this apportionment that war started between the lord Dalero and Pandialang, the governor of Sahab~. The two quarreled over the kingship in Tabukang. Dalero got warnors from Moad~ who had a chief named Takaweraeng. But Pandialang got his warriors from Lumaug~, and their chiefs were Tabui and Pandialang's younger brother, Mandianaeng. The warriors of Moad~

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attacked Lumaug~ with the result that Lumaug~ was destroyed and its survivors forced to flee to Marulung (Balut) and Sahanganeng (Sarangani) [about 1720 A.D.].

The power of Makli\ampo became very great starting from Salimah~ and reaching to Pendarehokang, and all the islands of Talaud~ were under his power.

Lastly, Makli\ampo and a slave named Tahapansiang went fishing with the cast-net at the beach of Sahab~. While doing this on the point of Batuketi, there suddenly came from Siau hostile men whose captain's name was Hengkengunaung, a man from Kiawang. The people of Tamako had begged these men to kill Makli\ampo, because their children were being taken by him to use as

.: shark bait.

Makli\ampo was out on the reef while his slave was on the beach, with his sword being carried by the slave. When the warriors approached him, he looked for the sword but it was far away. So Makli\ampo held up a gare fish and ran about before Hengkengunaung and his men. To the warriors the gare fish, which was like a leaf of the enggoho banana, looked like a real sword and so they withdrew. To this day the following song is sung by the inhabitants of that area in praise of Makli\ampo:

Makli\ampo goes along the beach, Look at him there! Nin~ hundred could not draw near to him, They beheld his face. He raises a gare fish like a sword To take the place of the real sword! That's how he was able to make the army withdraw!

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As soon as the slave Tahapansiang saw that Hengkengunaung and his comrades withdrew, he told them, "His sword is here with me; what he raises out there is a gare fish! Take his own sword to kill him, for with any other weapon you will not be successful!" And with that he gave the sword to Hengkengunaung. Hengkengunaung took the sword and started toward the sea again. When he arrived he struck down Mak~ampo and he died [in 1575].

Then his head was cut off and taken to Siau. When Ansig~ and Makalupa heard that the men of Siau had killed Mak~ampo and carried off his head, they immediately made ready warships and their crews and started for Siau, heading for Pehc::. Having arrived there and anchored, the two put ashore a slave named Kumale. While Kumale went up to fetch Mak~ampo's head, Ansig~ and Makalupa ordered the rest of the crew to go among all the boats along the length of the beach and, on the small canoes, to cut the bindings securing their outriggers and, on the big boats laying at anchor or pulled up on the beach, to bash holes in them.

Meanwhile, Kumale came to a house in which there was much noise and excitement. He saw that the head of Mak~ampo had been placed on a large plate in the center of the house and that sacrifices were being made to it, accompanied by different kinds of dances. As soon as Kumale had gone up into the house, the revelers questioned him, saying, "Neither lightning nor thunder have announced you. What do you mean by appearing so suddenly here?"

KumaJe answered them:

I am a slave from inland, A servant from the interior, I followed the gong, I followed the gong, The drum, I followed the drum; Followed the gong of my king, The drum of my prince! The beginning of rain calms down the sea, Moonlight makes the wind change; Fish can break the line while still out to sea, Trees can dull the ax while still in the forest; On the sea, the fish is hauled up, On the shore, the tree is but a toadstool!

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After these words the people suddenly became very quiet, and presently fell asleep. Then KumaJe took up the plate with the head and carried it to the boat. As soon as he had embarked, they weighed anchor and headed home toward Moad~.

. Only after their departure did all these people of Siau came to their senses again. When they saw that the head was gone, they ran to the beach. There, each launched his boat and chased after Makalupa and his comrades. But at sea their boats sank and they all drowned.

MakaJupa and his comrades, however, reached Moad~. Having arrived, they buried Mak~ampo's head at the cape of Sura. To this day the pagans bring yearly sacrifices to the grave of that head, as well as to the graves of Makalupa, Ansig~ and their comrades. This assemblage they call Pangunang.