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History of Lampung Scale Bekhak



Geographically Lampung Province is located between 345 'South Latitude and 103050' - 105050 'East Longitude with an area of ​​35, 376, 50 km2 "Overview of Lampung"). Lampung Province is geographically located at the southern tip of the island of Sumatra. Its location is very strategic because the province is the central link between Java and Sumatra. In the south of the province with the capital Bandar Lampung is bordered by the Sunda Strait, an area that must be traversed by anyone who wants to go from Sumatra to Jwa or vice versa. In the northern area of ​​Lampung, it is bordered by the provinces of southern Sumatra and Bengkulu, in the eastern area bordering the Java Sea and in the west bordering Tanjung Karang and Teluk Betung.







(Indonesia Tanah Airku, United Indonesia Cabinet, 2007: 133). Lampung people are people who have unique customs that distinguish them from other indigenous cultural communities. People who enjoy the southernmost region of Sumatra Island are people who are trying to survive with the traditions of their ancestors from the onslaught of foreign cultures that are now beginning to undermine the lives of their people. Lampung society consists of two large indigenous tribes who inhabit areas with different topographies. Coastal Lampung (Ulun Peminggir), they are native Lampung tribes who inhabit the coastal part of Lampung, which consists of Merinting, Semangka Bay, Belalau / Krui, Ranau Komering / Kayu Agung, Cikoneng / Banten.







The Coastal Lampung people use their own dialect, which is known as Api dialect. Whereas Lampung Pepadun (Ulun Pepadun) are those who are native to Lampung who inhabit lowland and highland areas, namely in the Abung, Tulang Bawang, Way Kanan / Sungkai, Pubiyan regions. The Lampung Pepadun community has a different dialect from the Coastal Lampung Tribe, those from the Lampung Pepadun community use a dialect known as the O dialect or Nyow dialect. (Hadikusuma, 1994). The existence of two large indigenous tribes who inhabit the Lampung region makes the region have the same two cultures, but different in implementation in each region there are different. This diversity makes the Lampung region a colorful region with the customs of its people.







This phase is the most important part of the existence of the people of Lampung. With the arrival of all four, it is a setback from the Kingdom of Ancient Brak or Buay Tumi who is a Hindu of Bairawa / Animism and is also a milestone for the establishment of the Sekala Bekhak Testimony or the Pak Sekala Bekhak faction based on Islam. The migration of people from Sekala Bekhak partly follows the flow of Way Komering headed by Prince Tongkok Podang, to continue to breed and establish Pekon or Negeri. The unity of the Pekon Pekon later became the Marga or Buay ruled by a King or Saibatin in the KomeringPalembang area.







Some other groups went towards Muara Dua, then headed south along the Umpu Way flow to arrive at Bumi Agung. This group continued to grow and came to be known as Lampung Daya or Lampung Komering which occupied the Marta Pura and Muara Dua areas in Komering Ulu, as well as the Kayu Agung and Tanjung Raja or Komering Ilir areas. The Sekala Brak Plain was eventually controlled by the four Umpus accompanied by the Moon, so Sekala Brak was then ruled by the four Umpus using the name PAKSI PAK Sekala Brak. This is the forerunner of Sekala Brak's Witness, which is the Lampung nation's flag. Sekala Brak's testimony was divided into four Marga or Kebuayan, namely:







1. Umpu Bejalan Di Way ruled the Kembahang and Balik Bukit area with the First Lady of the Peak, this area was called Bejalan Di Way Way.




2. Umpu Belunguh governs the area of ​​Belalau with its Negative Country. Get to know it, this area is called the Buay Belunguh Paksi.




3. Umpu Nyerupa governs the Sukau area with the Mother of the Land of Siting Tapak, this area is called the Buay Nyerupa Paksi.




4. Umpu Pernong ruled the Batu Brak area with the First Lady Hanibung, this area was called Paksi Buay Pernong.







The Tumi tribes who fled to the Krui Coast occupy the Punggawa Lima clan, namely the Pidada clan, the Bandar clan, the Laai clan and the Way Sindi clan but were later conquered by Lemia Ralang Pantang who came from the Lake Ranau area with the help of five courtiers from the Pak Sekala Bekhak Paksi . Of the five courtiers, the name of this area is called Retainer Lima because these five retainers live permanently in the area they have conquered.







So that the symbol of the Islamic religion does not get obstacles, the Belampang Kepampang tree is finally cut down and then made Pepadun. Pepadun is a throne that can only be used or occupied during the coronation of Saibatin Raja Raja from the Pak Sekala Bekhak Paksi and his descendants. With the felling of the Belampang Kepampang tree is a sign of the fall of the power of the Tumi tribe as well as the loss of animism in the kingdom of Sekala Brak. Around the beginning of the 9th century AD, the Saibatin in Sekala Bekhak created their own characters and numbers as the Lampung Script, known as Had Lampung. There are two meanings in interpreting the word Pepadun, which are:







1. To be interpreted as pepadun which means to combine endorsement or recognition to ordain that the one sitting on it is the King.







2. Interpreted as a complaint which means a place to complain about a matter. So it is clear that those who sit on it are a place where people complain about something or have the right to make a decision.







It is clear that the function of Pepadun is only for the Kings who ruled in Sekala Bekhak. Upon consensus from the four Paksi, the Pepadun was entrusted to someone named Benyata to save, and was appointed treasurer of Pekon Luas, Paksi Buay Belunguh and given him the title of King from generation to generation. One of the four daughters and their descendants needs the Pepadun to crown one of their descendants so that the Pepadun can be taken or borrowed which after being used must be returned. The treasurer is entrusted to Benyata solely to avoid fighting or disputes between descendants of the Pak Sekala Bekhak descendants in the future. In 1939 there was a dispute between the descendants apparently fighting over the oldest descendants or those entitled to save Pepadun. So upon the decision of adat density with the approval of Pak Sekala Bekhak and the Residency, the Pepadun was kept in the home of a straight descendant from Umpu Belunguh until now. Umpu comes from the word Ampu as written on the slate in Pagaruyung dating from 1358 AD







Ampu Tuan is the term for the son of Raja Raja Pagaruyung Minangkabau. On arrival at Sekala Bekhak, the fourth mother met a muli who accompanied the mother, she was Si Bulan. The four groups established a union called Paksi Pak, which means Four Series or Four Agrees. After this union was strong enough, the Tumi tribe could be conquered and since then the development of Islam in Sekala Bekhak. The leader of Buay Tumi from the Kingdom of Sekala Bekhak at that time was a woman named Ratu Sekerumong who could eventually be conquered by the United Paksi Pak. Meanwhile, residents who did not convert to Islam fled to the Krui Coast and continued to cross to the island of Java and some to the Palembang area. The last king of Buay Tumi Sekala Brak was Kekuk Suik with his last territory in the South Coast of Krui-Peninsula China. In 1930, the reign of clans and Sekala Bekhak at that time were in the Authority of Ond Afdeeling Krui, Bengkulu Residency. At that time the British Colonial Government split the Customary Government and divided the Marga Government into: Evidence:







1. The Sukau Clan




2. The Liwa Clan




3. The Kembahang Clan




4. The Batu Brak




Clan 5. The Recognized Clan




6. The Suoh




Clan 7. The







North Ten Ten Krui Way Clan :







1. The Banana Island




Clan 2. The Pugung Look




Clan 3. The Pugung Penengah




4. Central Krug Malaya Pugung clan







:







1. Way Sindi




Clan 2. Laay Clan




3. Bandar Clan




4. Pedada




Clan 5. Ulu Krui




Clan 6. Krui Market




Clan 7.







South Napui Krui Way Clan :







1. Tenumbang




Clan 2. Ngambur Clan




3 Marga Ngaras




4. Marga Bengkunat




5. Marga Belimbing







In 1955-1970, Authority was divided into 3







countries , namely: 1. The State of Bekhak, the capital of Liwa




2. The North Krui State with the capital of Pugung Tampak




3. The South Krui State with the capital of Krui Market







Before the clan administration, the Bejalan Paksi in Way did not border Liwa, but Directly to the west with the Nyerupa Paksi as included in the first Rank Controlling letter in Krui in the 25 25 early Rabbis 1279 bordering the Way Tegaga Hamlet into the Bejalan Di Paksi in the Way and then assigning the Recipient Khadin to be the Head of the Way Tegaga Hamlet. Furthermore, the boundaries of the Kembahang clan in Liwa Sukau, Pematang Kabol and so on as written in the Lampung Had on buffalo horn and on the bark of Mr. Pesirah Marga Kembahang-Paksi Bejalan Di Way.







From the description, it is clear that the Liwa clan does not exist yet, only in the era of Pangeran Puspanegara in the 16th lineage or the 5th Kingdom Period, the Liwa clan was formed as a solution to the Kembahang clan starting in the Prince Natamarga era 12th lineage as the first Chief of the Kembahang clan with the British Besluit Compagne DDO March 13 1799. Pesirah Marga Liwa is the first domiciled in the State of Inner-Liwa with the head of his passion is Dalom Haji from Paksi Nyerupa (Tomb of Dalom Haji is in Teba-Surabaya Liwa). The Dalom Haji Pesirah was replaced by Prince Lunik of Gedung Asin Jurai of Haji Sulton (1905-1920), then Prince Lunik was dismissed and replaced by Pesant Abdul Rahman of the Great Country namely Jurai Siti Maisuri who was married to Abdul Muis who was the second Son of Prince Suhaimi Adoq Suttan Lela Muda from Pernong Paksi.







Another group led by Puyang Rakian and Puyang Nayan Sakti headed to the Krui Coast and occupied the Krui Coast from Bandar Agung on the south coast to Pugung Tampak and Banana Island in the north. The group led by Puyang Naga Banana and Ratu Piekulun Siba followed Way Kanan to Pakuan Ratu, Blambangan Umpu and Sungkai Bunga Mayang in northwest Lampung to continue the jurai and their descendants to cover the northern part of the Lampung plains. Adipati Raja Ngandum led the group that headed to Pesisir Selatan Lampung. Following the flow of the Watermelon Way to its disappearance at Kubang Brak. Some of these groups continued towards the City of Agung, Talang Padang, Way Lima to south Lampung in Teluk Betung, Kalianda and Labuhan Maringgai.







Banten Coastal Region which is the Cikoneng area of ​​Pak Pekon is an area given as a gift to Umpu Junjungan Sakti from Recognize -Buay Belunguh after quelling the riots caused by Si Buyuh. The other part is headed by Menang Pemuka who has the title Ratu Di Puncak along the Way Rarem, Way Tulang Bawang and Way Sekampung. Win the leader or the queen at the summit has three wives, the first wife. Niliki's son, the second wife had two children, a son named Unyi and a daughter named Nuban, while the third wife from Minangkabau had a son named Bettan Subing. Jurai Ratu On The Peak is what brought down the Abung people.







Gelal or adok dalom, suntan, raja, queen of summons such as Pun and Saibatin and the name Lamban Gedung are only for Saibatin and his family and are prohibited from being used by others. In the customary lines and regulations there is no possibility to buy a Customary Rank, either with Cakak Pepadun or in other ways, especially on the Sekala Bekhak Plain as an official inheritance from the kingdom of Paksi Pak Sekala Bekhak. Concerning one's rank in adat cannot be judged by the material and strength that can increase one's position in the customary environment, but is determined by the origin, character and number of one's followers in the customary environment.







When all three are fulfilled, the position of a person in adat does not need to be purchased with property or requested and will be granted automatically. Opportunities to increase one's position in adat can also be held at Nayuh or Marriage, Circumcision and others. The announcement for this promotion was carried out in accordance with customary ceremonies among the audience with a solemn accompaniment of Canang sounds accompanied by Perwatin language which was subtle and had a deep meaning. The Perwatin language is a variety of languages ​​that are orderly, arranged that are related to beautiful and always have a graceful meaning, these languages ​​are commonly used in the customary environment and towards people who are elder or respected.







The procession of the ascension of a person in adat was attended by Saibatin Suttan or an appointed Representative along with the Saibatin and other dignitaries. From a series of words in the form of poetry can be listened to the phrase

"Canang Sai Pungguk Ghayu Ya Mibogh In the World Sapa Ngeliak Ya Nigham Sapa Nengis Ya Hila" (Hilman Hadikusuma, 1998: 5). His free translation means "The sound of a Gong is like the voice of a buddy who is seducing, the echo is heard throughout the world, who sees it and is impressed, who hears it will be moved."







This means that the announcement of the promotion of one's position in adat has been officially announced. Regarding the use of Pepadun in other Lampung areas where the position in the adat can be bought or increase the position in the custom by holding a Big Bimbang. The Pepadun Cakak in this region can be analyzed early on as follows: citizens who have genealogical relations from one of the Pak Sekala Bekhak factions and several groups of migrants from other regions who occupy this new territory are certainly far from the influence of Saibatin and the lines, regulations, and provisions applicable and binding customs.







This method of self-appointment takes the example of the coronation of Saibatin Raja from his native area, Pak Sekala Bekhak's Paksi, in the following period the Pepadun Cakak incident has become a habit and has continued until now.







In this new area, apparently there was no prohibition on the rank of adat by looking at the fact that the mataran or the sacred adok and held firmly at Pak Sekala Bekhak's Paksi turned out to be even a general title in this area. In addition to the Lampung community group in the Pepadun Customary Law, there is also a Lampung community group with a Coastal or Saibatin form. The coastal community groups or Saibatin are:







a. Peminggir Melinting or Rajabasa, the location is in Labuhan Meringgai and Kalianda







b. Peminggir Teluk, located in the Betung Bay area







c. Peminggir Semangka, located in Cukuh Balak, Talang Padang, Kota Agung and Wonosobo areas







d. Sekinggir Bekala Bekhak, located in Liwa, Get to Know, Central Coast, North Coast and South Coast







e. Ranau, Komering and Agung Kayu







Adat Pesisir community, which is used in their customary law in finding someone, cannot raise their custom status even though it has potential wealth or property, charisma or position (Iskandar Syah, 2008: 45).







A position known as the Balancer, can only be a person through inheritance down and down. Customary status rules for the Saibatin clan, decorations or attributes they wear. In the Lampung Pesisir or Saibatin traditional law, the customary status generally applies at the time of adat ceremonies and assemblies among the counterweight. In addition to the community groups mentioned above, the Lampung region is also inhabited by tribes who are indigenous to other regions in Indonesia as migrant tribes.







The entry of immigrant tribes from Lampung has been going on for centuries (Iskandar Syah, 2008: 45) Their movement from Sekala Bekhak by way of scattered. Puyung Lunik Sai Sangkan Datu's son in Pugung went along the coast and stopped at Andak Way. Sai is not long staying in Way andak and continues to move again to the area around Kampung Pugung now. There he established a settlement or settlement and a daughter known as Keratuan in Pugung.







Later this area was destroyed and buried by lava from erupting mountains, volcanic eruptions that produce Jepara Crater Lake. The entire buried village is roughly in the place of Kampung Merandung now. The descendants of Puyung Lunik in Way Andak raised themselves to be Queen in their village called Ratu Menangsi.





This is done because the Abung, Pubian and others have established their respective customs in their settlements. He did not call himself the equalizer with the title of Minak, but rather as the Queen. In a generation of descendants of Sai Sangkan in Pugung (Pugung Way Sekampung) there were two sisters who were married to Bantenese in Banten. The second girl was married first and after giving birth to her first child was returned to Lampung, this child later established a settlement around Way Meringgai, then called herself Ratu Melinting. After his wife and child were returned to Lampung, the Bantenese took the first girl, their wife's older sister. Same with his sister, then after the woman gave birth to her first child was also returned to Lampung and it was this child who would later ride on land to the Queen of Menangsi and establish settlements around the Ketibung Way and call herself the Queen of White Blood. This title was taken only because in memory of his mother a beautiful girl and her beautiful face like the Dara Putih bird. There are several Keratuan who have titles, positions and offspring, including:





1. Inder Gajah title Umpu Bejalan In Way of the Queen's position at the Peak of the Abung descendants




2. Mr. Lang title Umpu Pernong position Hanibung descendants of the Pubians




3. Sikin title Umpu Nyerupa the position of Sukau descendants of Jelma Daya




4. Belunguh Umpu Belunguh position




5. Indarwati holds the position of Princess of the Ganggiring position, a descendant of the Tulang Bawang people.




6. Before entering Lampung, they settled in Rejang or Bengkulu.





The situation is safe and peaceful and the funds they enjoy in Kampung Sekala Bekahak apparently cannot run for generations. They have seen the possibility of domination by greater power coming from outside. Increasing the number of families requires their thinking. For this reason, they must take broader regional control.





In order to avoid control of them, in order to occupy the widest possible area. So the only way is to do the transfer by spreading. Before carrying out that thought they first hold negotiations that result in an agreement in implementing the plan. The agreement was realized in the form of Bekasam Dari Siamang Putih which was kept in a barrel which until now was still in Kenali. This cane can be reopened when the descendants reunite at Sekala Bekhak. The agreement also stipulates that the tenure rights over adat are on Datu Di Puncak and their descendants. While heavy objects such as Gong Golden Pepadun, Tongtong and others remain with those who live there.





Datu in Puncak as the leader of the datu and customary rights holders went to move and was followed by Datu in Pugung and datu in their respective Summonings with their families, descendants and unity. Meanwhile, Datu in Belalau still lives at Bekhak as the mandate holder both regarding goods and areas that are their common property. They carried out this transfer and distribution by occupying areas ranging from the Way Komering boundary to the southern and eastern shores of Lampung. Their center is in Canguk ratcak Way Rarem which is a datu settlement settlement in Summon. Appu Pandak Satti and several Jurai aji occupy along Way Komering. Appu Kuasa The son of five, Sang Balai Kuang Puyung, the Banana Dragon occupies the Banana Way, the Right Way and the Besai Way. Datu Di Puncak with its descendants and Nuwat descendants of appu serata Di Langit and sai pallang descendants of Datu Di Pugung occupy the area between the way besai to Way Sekampung. The Gariha crossed the Sekampung way to open memyuh memonuh. Puyung lunik with Sai and the descendants of datu in Pugung arrived at Way Andak. Sai is reluctant to move again to the area of ​​the estuary way of the village where his descendants established the unity of the pugung where the former village still remains. The entry of the influence of Islam turned out to bring the influence of the people of Lampung who brought changes in the lives of the people of Lampung themselves. Puyung lunik with Sai and the descendants of datu in Pugung arrived at Way Andak. Sai is reluctant to move again to the area of ​​the estuary way of the village whose descendants established the unity of the pugung where the former village still has remains. The entry of the influence of Islam turned out to bring the influence of the people of Lampung who brought changes in the lives of the people of Lampung themselves. Puyung lunik with Sai and the descendants of datu in Pugung arrived at Way Andak. Sai is reluctant to move again to the area of ​​the estuary way of the village where his descendants established the unity of the pugung where the former village still remains. The entry of the influence of Islam turned out to bring the influence of the people of Lampung who brought changes in the lives of the people of Lampung themselves.





In Lampung, there were five to six kingsmen, but all of them recognized Banten as the supreme ruler. In order to regulate land rights at that time in the Lampung area the Umpu who led the cultural consensus agreed to recognize that only five kings had the right to land and the government of the entire Lampung Region. The five unions were each led by the chosen Empress and Umpu. These are, the Queen of the Peak, the Queen of Balau, the Queen of Summon, the Queen of Pugung and the White Blood. Before entering Lampung, they settled in Rejang or Bengkulu. Then they escaped there through the Rokan River, some by sea and stranded in the Upper Ketaun River in Bengkulu and lowered the Rejang Tribe. Those who fled to the North brought down Batak tribes, which stranded in Gowa, South Sulawesi by lowering the Bugis tribe. Meanwhile, those who were stranded in the Kerui River then spread to the highlands of Bekhak and they were the ones who brought down the Lampung tribe. In the late 17th century AD, Keratuan Pugung experienced a shock due to disputes between the Balancer and added to the rampant robbery from outside which resulted in the dispersal and collapse of the kernels. the. The people of Keratuan Pugung all moved to find new settlements. The Pugung Rockets experienced a shock due to the emergence of disputes between the Counterweight and added to the rampant robbery from outside which resulted in the breakup and collapse of the rocks. The people of Keratuan Pugung all moved to find new settlements. The Pugung Rockets experienced a shock due to the emergence of disputes between the Counterweight and added to the rampant robbery from outside which resulted in the breakup and collapse of the rocks. The people of Keratuan Pugung all moved to find new settlements.





And then they established a village called Tiuhmemon, Pugung District. After the Tiuhmemon village developed and another Pubian village was established, they formed a clan named the Marga Pugung. Sai Sangkan's descendants In the second Pugung or Pugung Way Sekampung there are two sisters who are married by Banten people, precisely in Banten. After having a child and then returning to Lampung, this child will establish a settlement around Way Meringgai, then call herself Ratu Melinting. Similar to his sister, then after the girl has a child and is returned to Lampung, this child will ride the land to the Queen of Menangsi and establish settlements around the Ketibung Way and call herself the Queen of White Blood. Meanwhile they established settlements in Way Awi near Betung Bay and called themselves Ratu Bualaw but their behavior was far from the local custom and caused its extinction. The extinction of the Queen in Pugung due to lava and the extinction of the Queen of Bualaw due to defeat and destruction. While the three queens disappeared by themselves as a result of a conspiracy between the White Queen and Queen Inyan, resulting in the fading of the Queen of Menangsi and Ratu Melinting. Here it is clear that the Keratuan on the Coast emerged far behind the period of unity on the Mount of Pesagi Sekala Bekhak Hill. The four units in Sekala Bekhak, each of the Datu dwelling places, which had a wooden fence around it. The extinction of the Queen in Pugung due to lava and the extinction of the Queen of Bualaw due to defeat and destruction. While the three queens disappeared by themselves as a result of a conspiracy between the White Queen and Queen Inyan, resulting in the fading of the Queen of Menangsi and Ratu Melinting. Here it is clear that the Keratuan on the Coast emerged far behind the period of unity on the Mount of Pesagi Sekala Bekhak Hill. The four units in Sekala Bekhak, each of the Datu dwelling places, which had a wooden fence around it. The extinction of the Queen in Pugung due to lava and the extinction of the Queen of Bualaw due to defeat and destruction. While the three queens disappeared by themselves as a result of a conspiracy between the White Queen and Queen Inyan, resulting in the fading of the Queen of Menangsi and Ratu Melinting. Here it is clear that the Keratuan on the Coast emerged far behind the period of unity on the Mount of Pesagi Sekala Bekhak Hill. The four units in Sekala Bekhak, each of the Datu dwelling places, which had a wooden fence around it. Here it is clear that the Keratuan on the Coast emerged far behind the period of unity on the Mount of Pesagi Sekala Bekhak Hill. The four units in Sekala Bekhak, each of the Datu dwelling places, which had a wooden fence around it. Here it is clear that the Keratuan on the Coast emerged far behind the period of unity on the Mount of Pesagi Sekala Bekhak Hill. The four units in Sekala Bekhak, each of the Datu dwelling places, which had a wooden fence around it.





CONCLUSION









Based on the data that has been discussed, the conclusion is that Sekala Bekhak is a large Ancient Civilization which produces many historical cultural products in the form of Tambo and genealogy in Lampung letters written on buffalo horns, bark and dalung before paper. The history of the existence of the Pak Sekala Bekhak Paksi is closely related to the establishment of clans or other cultures both in the western Lampung region and in other regions in Lampung Province. In the Islamic period, Buay Kenyangan was recognized by Buay Pernong and was not eliminated. The position between the Paksi is the same, there is no more elder and power. Pak Sekala Bekhak's Paksi is absolutely as an Islamic-based indigenous community. The blood of the descendants of Pak Sekala Bekhak's Paksi spread to the South Coast of Lampung. It is also known that the Sekala Bekhak Testimony lineage is quite old, ranging from 20 to 24 generations. This genealogy is written in a straight line according to the lineage of the eldest son. This has been sufficient even though the complete genealogy has not been written in addition to the bloodline of the siblings and related to the genealogies of the clan or Buay in the Sekala Bekhak region in general. In general, the common thread can be drawn that the Lampung tribe community is one descendant, together from the same ancestors and originating from the same region, namely Sekala Bekhak In Sekala Bekhak Takit Pesagi, a village or village which was established by the Kedatuan in the same place. This unity becomes the residence of residents who are part of their village. The term datu was given to the leaders who were appointed by them as respected and authoritative people among them. As for the four Datu people with their Kedatu, namely the Datu on the Peak, the datu on the Pugung, the Datu on the Belalau and the oneness on the Summoning. In the testimony at Paksi Pak Sekala Bekhak has a customary hierarchy from the highest to the lowest. A person's rank in adat cannot be judged by matter and strength, but is determined by the origin of offspring, morals and followers in the adat environment. Therefore there is a need for customary deliberations to find out more or in the presence of unity in the Pakala Bekhak Paksi. Those who live in Sekala Bekhak Bukit Pesagi part of their settlement are called Kedatuan. After they scattered several generations then their settlements in the estuary of the river, some of which named their place Keratuan. Coastal onshore is far behind the Kedatu period on Mount Bukit Pesagi. Four in the Sekala Bekhak each place where the Queen resides fenced around from wood picking. The extinction of the Queen in Pugung because of the lava hit and the destruction of the Queen of Bualaw because surrendered and destroyed. Whereas the three lost queens due to a conspiracy between the Queen of White Blood Raden Intan resulted in the fading of the Queen of Menangsi and the Queen of Rolling Coastal onshore is far behind the Kedatu period on Mount Bukit Pesagi. Four in the Sekala Bekhak each place where the Queen resides fenced around from wood picking. The extinction of the Queen in Pugung because of the lava hit and the destruction of the Queen of Bualaw because surrendered and destroyed. Whereas the three lost queens due to a conspiracy between the Queen of White Blood Raden Intan resulted in the fading of the Queen of Menangsi and the Queen of Rolling Coastal onshore is far behind the Kedatu period on Mount Bukit Pesagi. Four in the Sekala Bekhak each place where the Queen resides fenced around from wood picking. The extinction of the Queen in Pugung because of the lava hit and the destruction of the Queen of Bualaw because surrendered and destroyed. Whereas the three lost queens due to a conspiracy between the Queen of White Blood Raden Intan resulted in the fading of the Queen of Menangsi and the Queen of Rolling
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