Legend Toar and Lumimuut together as we know, a lot of diversity of meetings and events tuturan marriage between Toar and Lumimuut. Even up to now are very contradictory, rancu, and buzz about acceptance among ethnic and indigenous Minahasa, especially concerning the "child marries mama." However, based on the version tuturan Bantik valid, was not found or known term "Child marries mama" in the relationship Toar and Lumimuut as often found in any posts / tuturan others. (JA Koapaha, 2006).
Once the events, which have submerged land Ponaedan sea water covered the overflow (flood) so that all residents and suffocate the souls (spirits) of those who have died is to be god-part god is good and some others become devils Satan is evil. (Ponaedan the expression Koapaha JA, 2006, which is Pamaedan in place means Bantik seka-feet (mat) the gods Kayangan.
Perhaps the whole earth was submerged in the flood stricken, land only on the remaining Ponaedan a tandusan (delta). Tandusan above, there is a large stone, and a Descend Empung called KADEMA from "Kalrutuang" (heaven /paradise), standing on a stone is large, with the kesaktian a tool shaped like a whip, who called in the language Bantik "Tingkayuan", ago he looked here and there-eyes look far, only the sea, surrounded by stark.
Then Kadema whip saktinya up with the right hand and said: "Adodou adodou land Ponaedan timagongte have bobodone dumulru kumilra kalrotou age nu te nai pung-pung bo wood" (which means: Yes Ponaedan land have been submerged, if the thunder and lightning and start timbullah also the land that the new ditumbuhi with herbaceous and tree-lined with wood from small to large-large, so various kinds of grass and wood). But it is also a flash gunturpun sounds with dasyatnya insistently accompanied with lightning speed-connect, then gradually dry land around the stone was stepped-up area, water began to subside and herbaceous start growing, as well as timberman diversiform -type, so as to say Kadema.
The plants that grow in the first Ponaedan land is pasture sukuhu (bataka) followed goringo (karimenga) and Lria (goraka), new plants and the other.Therefore to-three plants of medicinal plants to be effective for the community and generally Bantik Minahasa people, because the three plants that grow in the first ditanah Minahasa, "new land" from the ground Ponaedan.
Kadema while standing on the rock, then suddenly he heard a voice cry out that someone under the rock, and he Descend to the ground, and the rock digoleknya little, then come out of a young man from under the rock, and he also worship to Kadema. Kadema then said to the young man said, "now you named Toada (Toar), because you kudapati in moada (tandusan)". Moada children in the tribe of Bantik means tandusan (delta). Then they stay in the "new land" and that the land or Malesung Minahasa until now.
Once upon Kadema and Toada agreed to create a sculpture from the moss-moss mixed clay and given the bony timber, and be a very beautiful statue. Toada the statue with attention to feelings of joy, and he told Kadema: "would that if this statue to be human." Reply Kadema nantilah kubawa statue that rose to the heavens to draw the highest Heavens Almighty Mabu Duata namely that he be given the breath of life and become human.
So dibawalah by Kadema statue is facing Mabu Duata, application Kadema granted, and Kadema back to Earth to meet with Toada bring the statue has become a woman of a very elegant parasnya. But in the journey towards a place to live Toada, the statue has become a beautiful woman that had a grasp and be reproved by demons of evil, but the women did not know and can not see beings are fine.
Toada joy to see how women's statues, but not long ago she was ill to die.Toada call and Kadema by Kadema, she was taken to the Heavens for breath is not to be given back. Mabu Duata grant application with the advice that Kadema Arriving at the ends of the earth should take tawaang stem, and diusap-usapkan on her body.
Kadema Arriving on earth, come again demons evil, but they did not dare to approach her, because Kadema has taken tawaang as already requested by Mabu Duata him. Therefore, since old people Bantik often use edge tawaang to treat sick people. Balriang (Wailan) who treat the sick, the night-malaman hold tawaang edge, breathe the name Kadema, while the edge-usapkan to tawaang body is sick, to restore the soul that has gone because the deeds of demons of evil.
Women who are originally from the statue is called "Lumimuutu" by Kadema: for women it comes from lrumu (moss). Society Bantik lumut mentions that"lrumu" or "lrumuutu" and is often called Lrumimuutu (Lumimuut).
(The original Lrumimuutu, which dikisahkan back by Joutje A. Koapaha, 2006 as follows.: Kadema together while Toar browse and enjoy the natural beauty of coastal beach land Malesung, they found a strange-shaped rock named them as"Batutuhe" or stone nahi ' sasuhe that there is a sand dune above. The form of stone because the withdrawal said a pair of strange men and women who are in relationship to the body / sexuality. With the whip in the Kadema and contour stone with shaft whip the stone finally split / separate. Batutuhe after the split, there are in fact the body of a woman who still lives with terbungkus lumut (Lrumu). Kadema named their findings as Lrumimuutu, as found in the moss terbungkus).
Toada and Lrumimuutu live as brothers and the withdrawal Kadema become parents that they must hear all command. Once the event said Kadema to Toada and Lrumimuutu: "Go ye both each took its own way, set to go alone, to find the pair (a mate) you alone. This is the 2 (two) and see the stem rod of the same length, and a one ambilah when you meet each one of you with love, let him pair (mate) you should stick that you have on the diukurkan on tongkatnya.If not the same length, take him menadi pair you. So diberilah by Kadema to Toada a rod that's "tuis" (golobah) and a rod that's "despair" diberikannya to Lrumimuutu.
They bertigapun berpisahlah with the blues, and walk on the road Toada and Lrumimuutu the other way on the other also. In the period of time, bertemulah Toada and Lrumimuutu, but they no longer know each other and when they stick to measure them each one on one, in fact they do not stick together long.But they both agree to live together as husband and wife. At that time hadirlah Kadema and wed them both. After that return to Kadema Heavens. Toada and Lrumimuutu at that time did not know is why stick Toada has become longer than rod Lrumimuutu, as actual stem tuis (gelobah) even though this day but are usually cropped to-day esokan stem tuis akan still grow long.
Toada and Lrumimuutu living as husband and wife, and lived in a hut that is located under the tree wood Singkulrubu. At the bottom of the tree branch wood, the birds roost Bahkeke (Wakeke) and over the birds Manguni.Because Bahkeke birds and bird Manguni live with Toada and Lrumimuutu on the tree timber Singkulrubu that, then all the descendants of Toada and Lrumimuutu very confident to the birds that gave address of good and evil. Birds Bahkeke give the address / sign on the day and birds Manguni cue at night.
Toada and Lrumimuutu get some of these children called Makaduasiou, Makatelrupitu, Makatelrusiou, and others. The longer the Toada and Lrumimuutu get the gift with a lot of offspring. Both they lived until the age of information, so that they can see all the descendants of his children, grandchildren, grandchildren, great-great-great-grandchild, and great-grandfather-buyutnya, many incalculable amount.
Toada and Lrumiuutu then collect all the descendants who have been a lot of it at a place called "Pinatiahen" (meaning: membahagi). Then Toada and Lrumimuutu ride over cobblestone and membahagi language, gives the rules, customs, tradition and taboo-taboo, and they all bercerailah cumulative bank each went ketempat of interest.
Edited by Jeldy Tontey
Ceritera Source:
- History Children Bantik Minahasa tribe, by the Rev.. Matheos Kiroh
- Ceritera hereditary society Bantik
