Marriage, Sexuality and Reproduction: The Myth and the Reality of La Galigo Epic (2)

Prof. Nurul Ilmi Idrus, Ph.D

ARUNGSEJARAH.COM - Marriage, Sexuality and Reproduction: The Myth and the Reality of La Galigo Epic (2).

Bugis Cosmology: Ideal Marriage, Sexual Position and Fertility

In the La Galigo Bugis epic, cosmological marriage can be analysed on the three levels: the upper world or sky (Bug.: Boting Langi’) as the husband, the middle world or earth (Alé Lino/Kawa) as the child/ren and the lower world, or earth (Pérétiwi/Toddang Toja/Uri’ Liu) as the wife. While the sky (Boting Langi’) is occupied by a ruler of the sky (déwata) named Patoto’é and his wife, named Datu’ Palinge’, and the lower world (Toddang Toja) is occupied by Guru ri Selle’ and his wife, Sinau’ Toja, the middle world (Alé Lino) is still uninhabited (masua tau ri awa langi’). One of Patoto’é’s advisers, Rukkelleng Mpoba, who had visited the lower world (Pérétiwi), suggests Patotoé to fill up the middle world (Alé Lino) with his descendents (rijajiammu), so that the Alé Lino is not uninhabited (aja’ naoro lobbang linoé). If this were not done, there could be no god because there were no human beings. The following dialogue expresses the advice of Patoto’é’s advisor to fill up the earth (Salim and Fachruddin AE 1995):

Rukkelleng Mpoba [a heavenly servant] added submissively,

‘There is absolutely no one
to acknowledge Batara [= Patoto’é, the creator] as lord,
to show reverence to Pérétiwi [the lower world].
Why, lord, do you not send down one of your family
to appear on earth
so that the world may not remain empty
and so that earth may be filled with brightness?
You are not god, lord, if people are lacking
below sky and above Pérétiwi
to acknowledge Batara as lord.’
Yet Patoto’é [the creator] stayed silent; he answered not a word.
Then three times Ruma Makompong [another heavenly servant] addressed him
before La Patigana [= Patoto’é] turned and spoke,
‘I agree to go up to the palace kuta pareppa’é [? the four-square fort]
to inform the mother of La Rumpang Mégga [his consort] of this.
She will then consent
to place a child below the sky.’[3]

Maddaung wali Rukkelleng Mpoba,
‘Lé namasua’ mua na sia
mattampa puang lé ri Batara,
mappale’ wali lé ri Pérétiwi.
Tammaga Puang mulo’ séua rijajiammu,
tabbare’ bare’ ri atawareng,
aja’ naonro lobbang linoé
makkatajangeng ri atawareng.
Teddéwata i’, Puang, rékkua masua’ tau
ri awa langi’, lé ri mané’na Pérétiwié
mattampa puang lé ri Batara.’
Ala metté’ ga Patoto’é, ala mabbali ada sélappa’
Nawékkatellu paddéwe’ ada Ruma Makompong
nainappa na ngkiling makkeda La Patigana,
‘Taro a’ ménré’ ri sao kuta pareppa’é
paissengi wi allingérenna La Rumpang Mégga
Napoélo’ pi Datu Palingé’
taroé tune’ ri awa langi’’ (p. 58).

Despite the fact that Patoto’é is the ruler of the sky, he considers that only with his wife’s consent, can the middle world of Alé Lino be filled up. The dialogue between Patoto’é and Datu Palingé’ is as follows:

[Patoto’é gets ready and goes out with his retinue.]

Patoto’é [the creator] declared to his cherished wife,
‘Why, dear Datu Palingé’ [royal mother],
do we not send down our offspring and create a child in Kawa’ [on earth],
letting him abandon our divine nature
so that the world may not remain empty
and so that brightness may shine below sky?
We are not gods, dear, if people are lacking
below sky to acknowledge Batara as lord.’

Datu Palingé’ replied,
‘How indeed, Aji Patoto’ [lord creator],
if you wish
to send down a child to the world itself,
could there be brave people to confront you?’
Patoto’é rejoiced greatly
that his cherished wife agreed to send down a child.
Palingé’é [the mother, = Datu Palingé’] declared,
‘It would be good, Aji Patoto’ [lord creator],
to send an order down to Toddang Toja [the Lower World]
to bring up our brothers and sisters,
to bring up here
all our first cousins, our nieces and nephews,
and all
from Toddang Toja [the Lower World] and from Boting Langi’ [the Upper World]
come together here in the palace kuta pareppa’é [? the four-square fort],
all we divine leaders sitting together.
Let it be our common desire to act in common to place a child in Kawa’ [on earth].’[4]

Kua adanna Patoto’é ri makkunrai ripawekke’na,
‘Temmaga waé Datu Palingé’ anri
taulo’ rijajiatta, tabbare’bare’ tune’ ri Kawa’,
massaliang ngi aju sengkonang siasettaé,
aja’ naoro lobbang linoé
makkatajangeng ri awa langi’.
Teddéwatai’ anri rékkua masua’ tau
ri awa langi’ mattampa puang lé ri Batara.’
Mabbali ada Datu Palingé’,
‘Magi ro waé Aji Patoto’
na é rékkua lé maélo’ ko
panonno’ tune’ ri Alé Lino,
maka inai to warani pang éwai o?’
Natallo’ rio Patoto’ é lé rituru’na panonno’ tune’
Ri makkunrai ripawekke’na.
Kua adanna Palingé’é,
‘Madécéng sia Aji Patoto’,
massuroé kko ri Toddang Toja
patarakka’ i sélingéretta
napatarakka’ maneng ngi mai
sappo sisetta, anauréta,
narini maneng mai timummung,
ri Toddang Toja, ri Botting Langi’,
ri sao kuta pareppa’é,
tasicokkongeng maneng ponratu.
Pada élo’pi’, tapada taro tune’ ri Kawa’’ (p. 60).