According to the litany spoken at worship ceremonies to gods, especially at large ceremonies.
At first the universe was formless, still solid and pitch black. There is no sky, sun, moon and stars. There are no land, mountains, valleys, rivers and fields, there are no humans, animals and plants, there are no seas and fish. The sky of the heavens and the earth are still covered, not separated.
From the marriage of the heavens and the earth, a triad god (Puang Titanan Tallu Samba’ Batu Lalikan) was born, meaning a god who together formed a triangle like three stones holder for cauldron. The triumvirate is the Gaun Tikembong which resides in the sky, Pong Banggairante which resides on the earth, Pong Tulakpadang who chooses a place under the earth.
In another litany it is said that at the beginning when heaven and earth were still covered, Puang Matua pressed the earth down and rejected the sky up so that the vast earth lay and the great sky curved. So the gods are in the cosmos and are born of the cosmos, children of heaven and earth (anakna Langi’ na anakna Lino).
After the world was formed, the gods inhabited three aspects of the universe. The Tikembong group inhabits the sky, Pong Banggairante inhabits the earth and Pong Tulakpadang inhabits the earth. In the highest sky, Puang Matua dwells. As the supreme deity, who formed the heavens and the earth, and made all its contents, Puang Matua is the God of the Almighty, the Most Merciful, Who cares for the world with all its contents.
We can distinguish gods from the universe but cannot separate clearly and clearly. Gods are in the cosmos, born of the cosmos and back in the cosmos. Cosmos gave birth to a god but the cosmos itself was made by Puang Matua. Gods and cosmos are synthetically intertwined.
Therefore the presence of the Divine can be experienced everywhere, for example in forests, in rivers, in food, in homes and so on. Deities are in the forest (Deata Pangala’ Tamman), are in the mountains (Deata Sopai), are in the river (Deata Salu Sa’dan). In iron (Deatanna Bassi), in food (Deatanna Bo’bo’), in wells (Deata Bubun) and so on.
The litany excerpt below illustrates how the god originally existed.
Apa ia tonna tiparandukna
Tonna ka’nan tipaotonna
Bendanpa ia lilli’na pirri’
Naluangpa ia pa’tang gana-gana
Tang tibungka’pa ia ba’ba masiang
Tang dikillangpa pentutuan lipu’
Tang sombopa barrean allo
Tang payanpa sampena bulan
Tang tiborri’pa tutunna lalan
Tang tie’te’pa mata kalambunan
Tang didandanpa buntu madao
Tang dibato’pa tanete ma’dandan
Tang payanpa rante kalua’
Tang tiborri’na pangkalo’ puang
Pa’depa lolokna riu
Pa’depa bulunna padang
Pa’depa lepongan tondok
Tang tiborri’pa semberan matakali
Pa’depa torro tolino sola sanda rangka’na
Pa’depa kurrean manuk, pakandean bai
Apa dadiri ia Puang Matua lan silopakna langi’ na lino
Apa kombongri ia Tokaubanan lan
Siamma’na batara tua anna lipu’na daenan
Anna sukku’ tampa rapa’na Tokaubanan
Natemme’i tu tana na gundangngi tu langi’
Tibungka’mi langi’ kalua’
Tiampanmi rante masangka’
After forming the heavens and the earth, Puang Matua formed the Origin Ancestor of the universe.
The arrival of the Origin Ancestor of the sun, moon, rain, human, animal, plant, iron, stone, betel, ipuh, palm. At first the Origin ancestor from all the contents of the cosmos made in the sky lived in the sky with Puang Matua. They get along well there under the guidance of aluk and pemali.
Puang Matua stipulates for them the order (aluk) to guarantee the preservation of the universe, teaches them to perform rites of offerings to gods and ancestors. As creatures inhabiting the sky, they are also divine in nature. In a conversation with Puang Matua they chose their place and function.
Reference: translated from https://basse-sangtempe-b4t60.blogspot.com/2015/02/. Accessed 16 May 2019. 10:32