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Kepaksian Pernong Sekala Brak

Paksi means the Highest, the Highest Ownership, namely the owner of the highest Power Holder over people's and customary territories. Testimony is the holder of the highest power, towards the people and territory as well as adat. Sekala means incarnation of Brak which means God. Sekala Brak Is the incarnation of the god of the Kingdom, Sekala Brak (Read: Sekala Bkhak's testimony) is a kingdom based on Islamic religious values. It is reported that the arrival of AL-Mujahid from Pasai, the north coast of Sumatra, the descendants of Sultan Iskandar Zulkarnain, the title of Sultan Yang Dipertuan, arrived at Pagaruyuang, then after the founding of the Pagaruyung Kingdom, from Pagaruyung Empat Umpu from the descendants of the King's son moved to Muko Muko to spread Islam. After that, the Ancient Sekala Brak Kingdom was conquered by the four Umpu who rejected the teachings of the Islamic religion, then the Sekala Brak Kuno Kingdom changed to Kepaksi Sekala Brak. Which is in the Four Points of Greatness, namely the Pernong testimony located at the foot of Mount Pesagi in HANIBUNG, Batu Brak District, Kab. West Lampung (the highest mountain in the land of Lampung), Nyerupa's testimonials are in Tampak Siring, the Way of Way's testimonies are at the top, Belunguh's testimonies are in Tanjung Menang

Sekala Brak testimony is the original name of the Organizational Structure which was founded on Wednesday, August 24, 1289 AD (29 Rajab 688 H). The four testimonies are made Paksi Pak Sekala Brak which means the four highest holders in Sekala Brak. In the development of history and the term the current terminology is Kep Witness Structure, the structure held by a Sultan / Saibatin Raja Adat in Kep testimony. long ago in the Age of Brak Testimony the title of Testimony was Kingdom.

The name or title of Ratu is held by a man who holds leadership in an area that has the People / Society. Currently, the testimony of a brak scale to make it more widely known to become the Paksi Customary Kingdom of Pak Sekala Brak, to witness the addition of the word adat, as a symbol of commitment that the testimony of Pernong Sekala Brak Sultan / Adat King was witnessed at the Traditional Palace, the Dalom Building, the testimony of Pernong Sekala Brak is mostly the the warrior buried the hero, Jakarta, Lampung and South Sumatra. That's why the Sultan / Saibatin Raja Adat Dikep testimony of Pernong is more committed to using the term Customary Kingdom. Pernong Sekala Brak's testimony is an organizational structure under the auspices of the Unitary State of the Republic of Indonesia (NKRI) and is committed to the existence of the Republic of Indonesia as an umbrella for the Indonesian nation and Sekala Brak is part of the pillars -The Pillars of Strengthening the Strength of the Unitary State of the Republic of Indonesia (NKRI).

Welcome

Professor of social philosophy and cultural observer in Lampung

Bismillahirrahmanirrohiim Assalamu 'alaikum Wr. Wb.

Tabik Puun Sikandua Numpang Cawa

Alhamdulillah, all praise and gratitude are said in the presence of Allah Almighty. Hopefully salawat and greetings are bestowed on the Prophet Muhammad as a role model who has provided exemplary, inspiration and guidance of endless knowledge, knowledge, faith and righteous deeds until the end of time. This documentation stems from the creative ideas and ideas of His Excellency Sai Batin Puniakan Dalom (SPDB) Drs. Prince Edward Syah Pernong, S.H., M.H., Who has the status of Sultan Sekala Brak, the 23rd Sultan / Saibatin Raja Adat Dikep testimony. Then the results of the work of the Kepiman youth hanggum compilation team led by Dedy Tisna Arnijaya, S.T. with friends. So that the Internet Site of the Indigenous Kingdom of the Pernong Sekala Brak Kingdom will be published. It is very important that the historical information on the traditional kingdoms in Lampung shows the social dynamics, shifts and struggles of political power lines between various indigenous communities that interact with foreign nations from Europe, Asia, ethnic Malays, the Netherlands, England and Japan in the course of their history.

Cultural-oriented development can be initiated from understanding the history of local culture through the thought of ontological integralism which is understood as an associative syncretism, which returns theological transcendentalism into history. Indeed, in fact, many groups of people understand that integralism can unite everything that is psychological, sociological, anthropological, biological, cosmological, historical, and ontological. Understanding local culture that has historical roots requires an understanding of integralism as a real social fact in human life. Regarding this concept, the phenomenon of integration between local cultures until it manifests at the national level tends to fade from day to day. So it is necessary to improve the fate of the nation based on local culture because what is happening today is the primordialism movement as a tribalism movement.

Reform is marked by the emergence of group movements that are rooted in the fanaticism of groups, groups, communities, ethnicity, as well as social and religious communities as a political force. The emergence of this movement resulted in the emergence of various conflicts accompanied by various disasters in various regions of the country, such as the Sampit tragedy, West Kalimantan, Papua, Poso, Aceh, Ambon, Balinuraga, South Lampung; the tsunami disaster in Aceh, the earthquake in Lombok, the earthquake and tsunami in Poso, Donggala, Sigi in Central Sulawesi; and several other cases in various regions.

In addition, the fading of the attitude and sense of brotherhood and togetherness based on local culture in the regions, including West Lampung, is also a result of a modernization-based development policy that does not take into account the continuity of divine values, social, moral and spiritual ethics as well as the fate and sustainability of regional development. based on local culture. In fact, in the modernization process in today's globalized era, it is the capitalists who rule. Western capitalism has become a global phenomenon and a dynamic driving force that transforms society into all spheres of life, be it social, economic, political, ideological or even cultural.

It seems that the fading of local culture in Lampung is also caused by the pressure of capitalist ideology in carrying out development because "a culture will develop when there is a balance between challenge and response". If the challenge is too big and the response is small, the result is that the culture will be pushed back and become extinct. Conversely, if the challenge is too small while the response is large, the culture will not have dynamic acculturation. Now, it appears that Lampung culture which is based on social communities in the form of testimonies (indigenous people) is facing a number of challenges

very large, while the response is small so that cultural values ​​are getting faded. Apart from that, until now there have not been many scientific studies or researches published in the form of books as well as presenting and presenting historical studies of “testimony” based on the Lampung culture.

In fact, since the pre-colonial colonialism, the colonial period after independence, the New Order era and the reform era in the archipelago, historically there have been indications that the existence and existence of imperial nations contributed positively to the formation of national integration of the nation's people in Indonesia. Long historical roots have been owned by the Indigenous Kingdom of Pernong Sekala Brak's testimony which so far has evidences of real historical roots and can be proven scientifically. Clearly, the historical dynamics of the Pernong testimony have been able to contribute to the struggle for independence and strengthening of the Unitary State of the Republic of Indonesia.

The search and collection of information materials obtained for the preparation of this Internet Site actually consisted of academic study data, in which there was the customary order of the Sekala Brak Customary Kingdom which was enforced in the form of strictness in the Indigenous community in Sekala Brak, especially in the Pernong Sekala Traditional Kingdom Brak and several other indigenous communities. The customary rules can be implemented in everyday life, especially to the inner sai and their families. Because the inner sai as the sultan, the incarnation of the Sultan from generation to generation, is drawn from an unbroken straight line, the oldest is from the Umpu Ratu Mamelar Paksi line, the title of Sultan Ratu Mumelar Paksi, who is the leader of the people's role model and a relative of the right to leadership and power over indigenous communities .

Authority and leadership reside in the inner authority of the ruling authority and the owner of the testimony throne, who owns indigenous peoples, indigenous relatives, customary territories, customary power, indigenous peoples obedience, traditional heirlooms, historical ties that have been rooted for a long time. And the kinship of indigenous peoples who are united in the brotherhood of testimony. In today's world, testimonies are called customary kingdoms and are subject to the umbrella of the Unitary State of the Republic of Indonesia (NKRI). In fact, the documentation of the Indigenous Kingdom Website of Pernong Sekala Brak's testimony is a collection of the rules, procedures, and values ​​of life as well as events that exist in Sekala Brak society, especially Sai Batin. inner interaction and inner palace building dalom.

Writing and socialization of this Internet site will later become a necessity for today's development in the preservation of local cultural values ​​that are in line with the dynamics of the community which are sourced from original texts that are obtainable and can be read, observed, and actualized in everyday life. It is hoped that the publication of the Royal Internet Site will later be translated into English and Arabic so that it can be read and disseminated more widely to various countries. This is because, in the midst of the current spiritual, ethical and moral crisis, it turns out that local cultural wisdom, especially in Lampung, has a cultural philosophy that underlies the need for citizens to understand community development. The hope is that understanding the historical roots of local culture, the process of cultural philosophy, basic ethical, moral and spiritual values ​​as a local culture-based view of life will certainly be useful for the community to be more familiar with their identity in tracing various events and dynamics of community development today and in the future. front.

Tracing the dynamics of the people of Lampung in the perspective of the history of cultural evolution and empowerment of social communities based on local culture, turns out to be able to clarify the importance of scientific studies regarding regional conditions, social structures, community dynamics and local cultural philosophies, values ​​and norms that apply to human knowledge. Of course, it is important in order to reveal various problems related to origins from the start regarding the actual content, meaning, content and values ​​contained in the history of cultural evolution so that its culture can take place and be accepted by various groups and levels of society, especially among people. young generation.

Actually, the people of Lampung have a philosophy (piil pensenggiri), language, characters, art, literature, customs in the form of stunning local wisdom, ethical and aesthetic noble values ​​that are moral and spiritual based. If examined scientifically, there are actually many arguments that clarify that we must learn to appreciate the works of ancestors which are of such high value and can be used as a guide for life and life.

In Lampung society, it actually emphasizes the importance of collective thinking, such as the philosophy or view of life of its citizens, which is recognized as a subsystem of the nation's society which is now actively developing in all fields. Therefore, of course we need adjustments to local cultural elements and their possible application in national and global cultures. This is at the same time a concrete effort to preserve the history of local culture based on basic ethical, moral and spiritual values ​​in the community and can also benefit other local cultures that accept it. Furthermore, it can be understood and it turns out that the penetration of foreign values, thoughts and cultures can be selected. If there is something that is not in accordance with the values ​​and customary norms of the local community, it is necessary to anticipate so that the strength and superiority of the area (local wisdom) still exists, excels, and wins in global competition and is useful for community development in the future.

Understanding the philosophy of the indigenous tribes of Lampung known as piil pesenggiri which consists of the nickname adek, meeting nyimah, nengah nyappur, and sakai sambayan. Piil pesenggiri is derived from the customary laws of the Lampung people, namely the Kuntara Rajaniti, Cempalo, and Keterem books. The philosophy of life is open, flexible, and covers various fields of community life. So that philosophy receives input from religious teachings, ideologies, understandings or dynamic and creative thoughts. So that it can be in accordance with the dynamics of development and accepted by world civilization.

Indeed, so far, knowing and understanding the profile of the Pernong Sekala Brak Customary Kingdom in West Lampung, it is necessary to learn that starting from knowing about Lampung philosophy, language and script, which contains social institutions, ethical, moral and spiritual values. , customs, and customary laws that are dynamic. In fact, this book can be studied and developed a scientific paradigm so that its implications are useful for regional development in the future. For example, when the younger generation could understand pepadun, it is now understood to be a bench made like a large decorated wooden throne which the owner can carry on open celebrations. The long celebration associated with the operational testing of a pepadun, the process of which is organized down to the smallest detail. At the increase of the pepadun (Lampung language: gawi cakak pepadun), buffalo slaughter is required and usually a sumptuous feast, even in modern times money is also distributed to all the tribal people who are present when the begawi takes place. The owner of the pepadun gave up his previous name on the first ascension. Then, he received a new name and was added with the title sutan and / or pengiran. In other indigenous communities, there were also those who wrote suntan, suttan and the Lampung language Saibatin known as Dalom.

Being a customary leader applies hierarchically in the aristocratic environment. The heir to the customary leadership and the family, as a descendant of the nobility, has a different customary position from other members of the community. This position is marked by the customary title which is awarded to the respective heirs who are entitled to receive it. In contrast to what happened to the pepadun civilized community, in terms of customary leadership, the right to leadership initially rests with the relatives of the tiyuh founder, village or village and subsequently can be obtained by everyone who is able to meet the requirements for ratification and recognition set by the customary leadership to get the pepadun cakak.

In fact, the dynamics of the indigenous people of Lampung are acknowledged because of the existence of customary institutions and members of the adat council (proatin, perlatin) of the indigenous tribes of Lampung. The oldest pepadun were not made of wood, but of stone. Pepadun made of wood appeared in the Bantam era shortly after. This knowledge is a tradition in the tribe at the time of Minak Paduka Begeduh. Likewise, the name pepadun appeared a moment later during the days of relations with the Banten sultanate. In ancient times, this throne was not called by the name pepadun.

This context clarifies the hope of academics for all citizens of this nation to get to know more closely the philosophy or outlook of life of their people, social structures, living values, history of growth and development of local culture based on local wisdom which is in line with the dynamics of development from time to time . Therefore, we all hope that educated people, academics, bureaucrats, civilian and military apparatus, religious leaders and leaders will be more active in reading, knowing, understanding and taking an active role and participating in various fields of development in accordance with their functions, duties and expertise in the process of accelerating development, especially in Lampung.

Finally, I hope that the publication of this Royal Internet Site can be used as material for information and studies on scientific development as well as as a reference for development in various fields of government, social, economic, cultural, political, security and public order. Hopefully we can create a society that is advanced, has faith, does good deeds, is prosperous, and is responsive to the dynamics of future development.

As a final word, we hope that this Kep testimony Internet Site is useful and thank you for your criticism and attention.

Wassalamualaikum wr. wb. Professor of social philosophy and cultural observer in Lampung. Bandar Lampung 5 October 2018

HA. Fauzie Nurdin, M.S.

General purpose

A. A Brief History of the Ancient Brak Kingdom Kingdoms that are Animism (from the Latin anima or "spirit") are belief in spirits and spirits are the principles of religious belief that first emerged among early humans. Animism believes that every object on this Earth (such as a certain area, cave, tree or large rock), has a soul that must be respected so that this spirit does not disturb humans. Apart from the souls and spirits that inhabit the places stated above, animist beliefs also believe that the spirits of the dead can enter the bodies of animals. The spirits of the dead can also enter the bodies of pigs or tigers and are believed to take revenge on people who were sworn enemies during their lifetime. In fact, this is believed to be hereditary. This belief is different from the belief in reincarnation as found in Hinduism and Buddhism, where in reincarnation, the soul does not move directly to the body of another living animal, but through a process of rebirth into the world in a new form of life. In Hinduism and Buddhism there is also a concept of the law of karma which is different from these animist beliefs.

Sekala Brak, which is believed by some people of Lampung as one of the places of origin of the Lampung ethnic group, namely a kingdom located on a plateau at the nape of Mount Pesagi, south of Lake Ranau which is administratively located in West Lampung Regency, Lampung Province, Indonesia. From the Sekala Brak plain, some of the ancestors of the Lampung tribe spread to every corner by following the Way or rivers as follows:

Way Tippon Way Semaka Way Umpu Way Besay Jelabat Way Way Sunsang Right White Way The Right Way of Turning Way Giham Way Petay Way Black Way Cool Way Napalan Way Gilas Way to Persuade Way Tuba The New Way Way Tenong Way Kistang Way Panting Kelikik Way Kabau Way Kelom Way Crate Way Abung Way Melan Way Sesau Way Kunyaian Way Sabu Way Kulur Way Kumpa Way Bangik Way Round Way Tulung Balak Way Galing Way Cepus Way Muara Toping Way Terusan Niliki Way Pematang Hening Way Banyu Urip Way Sungi Temple Way Tulung Biuk Way Tulung Pius Way Umban Way Guring Way Rarem Way Gedong Aji Way of Passenger Way Panaragan Way Kibang Way Ujung Gunung Way Nunyik Way Lebuh Dalom Way Gunung Tukang Way Pagar Dewa Way of Long Rawa Way Rawa Cokor Way Tulung Belida Way Karta Way Gunung Katun Way Malai Way Crisis Way Komering Way Rawas Way Leko / Batang Hari Leko Way Lakit Way Kelingi Way Lematang Way Lahan / Semangus Way Ogan Way Ci Baliung Way Ci Banten Way Ci Durian Way Ci Liman WAy Ci Manceuri Way Ci Sadane Way Ci Ujung Way Pesanggrahan Way Angke Way Bengawan Way Banyupahit Way Cibanten Way Ciliman Way Baliyung Way Setail Along with the tributaries

Sekala Brak has a deep meaning, and is very important for the Lampung ethnic group. Evidence of the fame of the Sekala Brak kingdom is obtained from inscriptions of historical heritage stories from generation to generation called warahan, cultural heritage, customs, expertise and objects and sites such as tambo, dolmen batu brak, kayangan stone, maqom, forts and dalung as found in Get to know, Batu Brak and Sukau. There are several theories about the etymology of Sekala Brak, namely:

Sakala Brah which means the incarnation of a god (related to the Sekala Brak Hindu Kingdom) Segara Brak which means a wide puddle (known as Lake Ranau) Sekala Brak which means scale plants in large numbers and wide (these plants are found in Pesagi and its highlands. ) It is stated in the Komering / Minanga dialect verse: '"Adat of the sai ti pakaisa wild jak Belasa Kapampang, Sajaman rik tanoh pagaruyung, government moko-muko of the biological mother, Cakak on Mount Pesagi rogoh in Sekala Berak, how come Sangon has been passed down from generation to generation by jak ninik puyang paija , Cambai explained ti usher in the pusako customary business "

The translation means "Adat Institution used is derived from Belasa Kepampang (Branched Jackfruit), contemporaneous with the realm of pagaruyung, government muko-mukos, Bundo Bios, Up on Mount Pesagi down at Sekala Berak, It has been hereditary from our ancestors, Sirih betel was brought in the heirloom custom, if you are not clever, the order is a sign of not having a nation ”.

In the records of the ancient Chinese Scriptures that were copied by Groenevelt into English that between the years 454 and 464 AD, the story of a Kingdom of Control located between the islands of Java and Cambodia is mentioned. Wang Gungwu, in the scientific magazine Journal of Malayan Branch of the Royal Asiatic Society more specifically stated that in 441, 455, 502, 518, 520, 560 and 563 the noble Sapanalanlinda from Negeri Control sent his envoys to China.

According to Zawawi Kamil (Digging Babad & Sedjarah Lampung), it is stated in the Komering / Minanga dialect verse: "The custom of the sai ti pakaisa wild jak Belasa Kapampang, Sajaman rik tanoh Pagaruyung excuse the Bundo Kandung government muko, Cakak on Mount Pesagi rogoh in Sekala Berak, Sangon, how come from generation to generation, jak ninik puyang paija, Cambai description ti usung dilom adat pusako "The translation means" Adat Institution used is derived from Belasa Kepampang (Branched Jackfruit), contemporary with the realm of Pagaruyung and Bundo Kandung government muko (in the 15th century) , Going up on Mount Pesagi down at Sekala Berak, Indeed it has been hereditary from the ancient ancestors, Betel nut was brought in a heirloom custom, If you are not good at discipline it is a sign of not having a nation.

According to a hereditary story in the brak stone, the ancient Sekala Brak Kingdom was inhabited by the Noble people or called the Buay Tumi tribe with the State Mother and the official religion is Hindu Bairawa. This is evidenced by the existence of the Kepampang in Recognition stone whose function is as a tool to execute handsome and beautiful young men and women as sacrifices and offerings to the gods.

Sekala Brak Kingdom established inter-island trade cooperation with other Kingdoms in the archipelago and even with India and China. Prof. Olivier W. Wolters of Cornell University, in his book Early Indonesian Commerce, Cornell University Press, Ithaca, New York, 1967, p. 160, said that there were two kingdoms in Southeast Asia that developed trade with China in the 5th and 6th centuries, namely Control in Andalas and Ho-lo-tan in Java. In the records of the Liang Dynasty (502-556), it is stated that the location of the Sekala Brak Kingdom in South Andalas facing the Indian Ocean, its customs are the same as the Cambodians and Siamese, this country produces flowery clothes, cotton, areca nut, camphor and resin. .

From the Hujung Langit (Hara Kuning) inscription with the title 9 Margasira 919 Caka which was found in Bunuk Tenuar Liwa, the name of the king in the Lampung area was carved which was first found on the inscription. This inscription is related to Sekala Brak which is still controlled by noble people who are descended from Orang Mulia. Prof. Dr. Louis-Charles Damais in the book Epigraphy and History of the Archipelago published by the National Archaeological Research Center, Jakarta, 1995 National Archaeological Research Center, Jakarta, 1995, pages 26-45 It is known that the name of the King who issued this inscription is listed on line 7, according to the reading. Prof. His name Damais is Haji Yuwa Rajya Punku Sri Haridewa. Furthermore, Sekala Brak Hindu is also the forerunner of Sriwijaya, where when the initial distribution started from the highlands at the nape of Mount Pesagi and Lake Ranau one group headed south along the Lampung plains and the other group headed north towards the Palembang plain. Van Royen: 1927 Even a descendant of the Sekala Brak Hinduism was the founder of the Sriwijaya Dynasty was Dapunta Hyang Sri Jayanaga who started the early Sriwijaya Dynasty with the mother country of Minanga Komering. Arlan Ismail: 2003

This study has a common thread based on the writings of William Marsden through the history of Sumatra, explaining, "When the Lampung people are asked where they came from, they answer from the highlands and point towards a high mountain and a large lake" (Marsden 2008). The mountains and lakes in question are Tengkuk Gunung Pesagi Bukit Barisan and Lake Ranau in the current West Lampung Regency, Lampung Province, Indonesia.

Tengkuk Gunung Pesagi Bukit Barisan is the center of government in the era of the ancient Tumi tribe, Sekala Brak Kingdom. Currently, geographically, the Tumi tribe covers the northern coast of Sumatra. A historian Lawrence Palmer Briggs in his journalist in the 19th century AD, 1950, stated that before the 7th century, around 650 AD, the capital of Sriwijaya was located in a mountainous area some distance from Palembang. The place is under the umbrella of two mountains and is backed by a lake (Keresidenan Lampung and Palembang). That is why Sailendra and his family are called "Family of the King of the Mountains" (Sailendravarmsa). Based on tracing the research results of Binsar D.L. Tobing: 2004, it is explained that the Hujuŋg Langit inscription mentions an area called Hujuŋg Langit where the entire forest and all of the land is designated for sacred buildings, which in this case is a monastery. The name Hujuŋg Langit itself is not listed in maps or other sources, but about 13 km (if drawn in a straight line from the Hujung Langit inscription) to the Northeast there is the name of a place called Hujung (Damais, 1995: 28). So it is possible that what is meant by Hujung Langit is an area called Hujung (Pekon Hujung, Belalau sub-district, West Lampung, Lampung Province at this time).

Haji Yuwa Rajya Punku Sri Haridewa. If seen from the title attached to his name, that is Punku, which means Tuanku, possibly a title which considers that Punku Sri Haridewa is a person who helps protect and choose sacred buildings. Pun or Pu is an honorary title for one's aristocracy as many families in the Kingdom of San-fo-ts'i have the title "Pu".

Likewise, the title Pu which is side by side in the word DAPUNTA, the title dapunta must be reserved for people of very high position. This very high honor is shown by the affix da-, -ta, and the title "Hyang". Such is the description of the meaning of the title Pu in the Sriwijaya book written by Prof. Dr. Slamet Muljana.

Furthermore, the title Haji (Aji) is a general meaning for "king", used to refer to someone in relation to their territory (Ayatrohaedi, 1979: p. 79). Zoetmulder (1995: p. 327) also gives the same meaning, which states that Haj can be interpreted as a king, a family of kings, sultans, princes, Seri Baginda, your Majesty.

And there is also the title Yuwa Rajya (Yuwa Raja) for king Sri Haridewa, a designation that was once written in an inscription originating from Sumatra, namely the Telaga Batu inscription which is thought to have originated from the 7th century AD in 686 AD. In this inscription mentioned three categories of princes, namely: yuwaraja (Crown Prince), pratiyuwaraja (second Crown Prince), and Rajakumara (other Crown Prince) (de Casparis, 1956: p. 17; 1976: p. 69; Kulke, 1991: p. 9). Usually this young king before becoming the king in full power is given the position of king / sultan in a region or region (Soemadio (ed), 1993: p. 410).

In addition to the name of Baginda Sri Haridewa which is written in the Hujung Langit Inscription, there are also officials who accompany him in determining the sima, such as Hulun (someone who serves the King / Sultan / Hulun Haji), high-ranking officials present include Samgat Juru Pajak (Tax Officer), Pamgat Juru Ruhanan (Supervisor of Officials), Pramukha Kabayan (Leader associated with sacred buildings), Juru Redap (Information Officer), Juru Pajabat (Officer Welcomes the King), interpreter (a person with lower power (village) , a deputy official or head, a Christmas cleric (Writing Section / Clerk), Mabwan Juru (Official Winning Manpower), and a banwa-level official who attended included Rama.

And now, even though the inscription is centuries old, the designation in the inscription is still maintained by the people of the current era of the Sekala Brak Era Empire, as the Pun title is still maintained by the people around the Hujung Langit Inscription (Royal Society) adat Kep testimony Sekala Brak) as a call of honor for the eldest son of the Sultan / SaiBatin Raja Adat Dikep testimony in the territory of the Islamic Kingdom of Sekala Brak which is now manifesting the Kingdom of Kep testimony of Pernong Sekala Brak. In addition, the positions of Juru, Hulun, Pramukha Kabayan, Rama / Traditional Apparatus as in the inscription are still maintained by the Adat Husus of the Pernong Sekala Brak Kingdom for people who have special duties in adat, which are now called Jukuan Lamban, Titles / Adok. , Customary instruments from the highest level are the Head of Jukkuan Title Raja Batin Batin, Traditional Apparatus for Khadin's Wife's Inner Title, Traditional Apparatus of Minak's wife's Raden Title, Traditional Apparatus of Minak's wife's title, Kimas's wife of Kimas, Traditional Apparatus of Kimas's wife's title, Mas and others.

Based on stories from generation to generation and history compiled in Tambo, the Sekala Brak plain which was originally inhabited by ethnic tribes. These noble people of Orang Mulia (Tumi) glorify a tree called Belasa Kepampang or branched jackfruit because the tree has two large branches. one is jackfruit and the other is sebukau, which is a kind of gummy wood. The specialty of Belasa Kepampang, when exposed to a wooden branch, can cause ulcers or other skin diseases, but if it is exposed to the sap of the jackfruit branch, the disease can be cured. Because of this oddity, the Belasa Kepampang is glorified by the noble people of the Noble people of the Noble People (Suku / Buay Tumi).

B.Payan Simuli In the past, the name Payan Simuli was Payan Duakha, Payan Duakha was an heirloom spear that was propped up by a balang called Sianggah Anggah, a descendant of Sianggah Anggah, which is in Pekon Penggeringan, Sianggah Anggah is at the door of the building in the testimony of the pernong at that time the dalom testimony of the pernong building is located in hanibung, which is usually called a wind bath, this payan was obtained by sianggah anggah from Mount Pesagi, a gift from the queen of Pesagi to protect the descendants of umpu pernong around 1922 there was a commotion because there was a tiger who entered the stone This duakha of inner sai at that time was the Red Dalom Prince Dani, the title of Sultan Makmur Dalom Natadiraja, the Red Dalom Prince Dani the title of Sultan Makmur Dalom Natadiraja came down with payan simuli. directly face the tiger however, Prince Dalom Merah Dani Title Sultan Makmur Dalom Natadiraja continued to come down to face the tiger and the tiger was found by Prince Dalom Merah Dani Title Sultan Makmur Dalom Natadiraja on the outskirts of the brak stone area and the tiger was already surrounded by warriors, hulu balang, brave and people around the world. At that time, Prince Dalom Merah Dani Titled Sultan Makmur Dalom Natadiraja ordered the warriors, upstream balang, brave and people who were swarming around the tiger to step aside. At present in 2021 it has been 99 years, some records state that the payan duakha was directed at the tiger then the tiger roared but the tiger did not dare to jump, another note states the tiger was moaning but the tiger's mouth was open and his mouth could not close. p Prince Dalom Merah Dani Titled Sultan Makmur Dalom Natadiraja approached the tiger and buried the tiger's mouth two days later the tiger left and never came back until now, after being investigated the tiger was a female tiger who was still a girl since then. this is no longer called payan duakha called payan simuli until recently.

C. A brief history of Batu Brak The origin of the name Batu Brak (read: Batu Bkhak) According to the old belief in Sekala Bkhak, the Batu Brak in HANIBUNG are stones as a sign of the old graves of "the gods " which specifically descended from Heaven to the face of the earth. Batu Brak is currently the name of a sub-district in Batu Brak District, West Lampung Regency, Lampung Province.

D. A brief history of the name Liwa City The origin of the name Liwa, Liwa comes from the Greatness Flag of the Pernong AL-LIWA testimony, PANJI SYAHADATAIN means that the Pernong Sekala Brak Traditional Kingdom is based on Islamic religious values, according to history from generation to generation, after the victory of Sekala Brak's testimony conquered the ruler of the ancient Skala Brak Kingdom. , the Empat Umpu of Sekala Brak's testimonies planted the AL-LIWA flag, PANJI SYAHADATAIN on the top of Mount Pesagi on Wednesday, August 24, 1289 AD (29 Rajab 688 H). Liwa is also the name of one of the 84 clans in Lampung Way Setiwang, Way Robok, and Way Sindalapai that flow through their territory, which is a source of wealth for this area. Liwa which includes one clan (Marga Liwa) and one sub-district (Balik Bukit District) consists of 12 (twelve) pekons (villages / wards):

Way of Confessing Liwa Market Padang Cahya Boat stronghold Must be Mount Sugih Way Empulau Ulu Wates Padang Dalom Sukarame Bahway Sedampah Indah

Mount Pesagi's background

Mount Pesagi, known as one of 12 mountains in Lampung Province. of several Pesagi mountains are the mountains that have the highest peaks in Tanah Lampung. The height of the summit of this mountain reaches 2,262 m when measured from above sea level. The location of Mount Pesagi itself is located in Lampung Barta Regency, Lampung Province. Based on research conducted by archaeologists, Mount Pesagi is an early settlement called the Tribal People of the Noble Descendants of the Noble People (Tumi) who embraced animism, the forerunner of the ancient Sekala Brak Kingdom that stood long before the 19th century. 1 AD [39]. The Kingdom of Sekala Brak Kuno is the oldest kingdom in the Land of Lampung, the inhabitants who are under the rule of the Ancient Sekala Brak Kingdom are the ancestors of the ethnic Lampung Nation.

The spread of Islam entered the Kingdom in the Land of Lampung at around 29 Rajab 688 Hijriyah. With the last king of the ancient Sekala Brak Kingdom who is animist, Ratu Sekaghummong. Politically, the power of the Ancient Sekala Brak Kingdom which adheres to the teachings of Animism was successfully conquered. This was marked by the killing of Queen Sekaghummong by using "Rakiyan Istinja Blood" on the summit of Mount Pesagi by AL-Mujahid who came from Pasai Coastal North Sumatra Coast.

The four AL-Mujahid who came from Pasai Pesisir North Sumatra Coast They made an agreement on Mount Pesagi to make Sekala Brak a country divided into four regions, which later became known as the Four Caliphates, the establishment of the Sekala Bkhak Testimony was planted the AL-Flag. LIWA / PANJI SYAHADATAIN on the peak of Mount Pesagi Begins to Become Testimony of Sekala Bkhak on August 24, 1289 AD (29 Rajab 688 H). Sekala Bkhak's testimony is what brought Islam and entered through the west of Tanah Lampung.

AL-Mujahid, who came from Pasai Pesisir Utara Coast of Sumatra, Islamised the ancient Sekala Bkhak Kingdom and founded a monarchy called Kep testimony Sekala Brak with the central location of the kingdom in the Hanibung area, Pekon Balak Village, Batu Brak District. from hanibung moved about 18 kilometers from hanibung. The center of the royal territory moved back about 15 kilometers from the current Dalom Building Palace which stands in Batu Brak, the moving of the Dalom Building Palace from a distance of about 15 kilometers was not removed or dismantled first but was lifted up and brought slowly to its current location. 1 (one) year in the range of 1899.

The establishment of Sekala Brak's testimony

In the book Jambulipo Kingdom which was published through the Diandra Publisher Group, IKAPI Members (062 / DIY / 08) in CHAPTER 2 page 31 A Brief History of the Jambulipo Kingdom explained that AR Chaniago in (Firman, 20120) argued that the Jambulipo Kingdom was one of the oldest kingdoms in Minangkabau and it is estimated that has existed since the 10th century AD 901 AD, He also mentioned that Jambulipo was the name of the area which was the residence of the kings of the Dharmasraya era (Firman, 2012), Dharmasraya was the name of a region that was quite famous in central Sumatra when Buddhism developed rapidly in the early 13th century AD. Dharmasraya is located around the upper reaches of the Batanghari river, which is one of the largest rivers on the island of Sumatra with a width of about 500 m and a length of 800 km. The Batanghari river was a busy transportation and trade route on the island of central Sumatra at that time (Soekmono, 1992: 40; Utomo, 1992: 178). The name Dharmasraya was recorded in the Nagarakertagama Book as one of the areas that served the purpose of the Singasari Kingdom Pamalayu Expeditionary troops on orders Raja Kartanegara in 1275 AD (Soekmono 1992: 40; Utomo 1992: 175; Kusumadewi 2012: 4-5). Now Dharmasraya is a Dharmasraya Regency which is traditionally included in the territory of the Jambulipo Kingdom.

It is narrated in Tambo that the founders of the Sekala Brak Kingdom. from Pasai, the north coast of Sumatra, arrived at Pagaruyung, then after the founding of the kingdom in Pagaruyung, from Pagaruyung Empat Umpu from the descendants of the King's son moved to Muko-moko to spread Islam. After that the Ancient Brak Scale Kingdom was conquered by Empat Umpu who refused the teachings of the Islamic religion then the Kingdom of Sekala Brak Kuno turned into Kep testimony of Sekala Brak. Like Mataram, Kutai and Pagaruyung, Sekala Brak experienced two eras, namely the Keratuan Hindu Budha era and the era of the Islamic Sultanate. It is narrated in Tambo that four Umpu descendants of the king's children from Pagaruyung, Umpu Ngegalang Paksi, the title of Sultan Ratu Ngegalang Paksi, arrived at Sekala Brak to spread Islam. This phase is the most important part of the existence of the Lampung people. With the arrival of the Four Umpu, it is a setback from the Ancient Sekala Brak Kingdom or the noble people of the Noble people (Tribes / Buay Tumi) who are followers of Hindu Bairawa / Animism and at the same time a milestone in the establishment of the Sekala Brak Kingdom or Sekala Brak testimony based on values. Islamic Religious Values. The four Umpu Ngegalang Paksi titles of Sultan Ratu Ngegalang Paksi respectively are:

Umpu Pernong. He is the founder of the Pernong Paksi ruling in Henibung at the current presence of the Dolmen Batu Brak. Umpu similar. He is the founder of the Nyerupa Paksi ruling in Tampak Siring, Sukau Umpu Belunguh He is the founder of the Belunguh Paksi ruling in Barnasi, Belalau Umpu Bejalan Di Way He is the founder of the Diway Bejalan Paksi ruled and is buried in Puncak.

Umpu comes from the word Ampu Ratu as written on. The slate in Pagaruyung with the date 1358 A.D Ampu Tuan is the name for the son of Raja Raja Pagaruyung Minangkabau. Arriving at Sekala Brak, the four Umpu met a Muli who accompanied the Umpu, he was the Moon. At Sekala Brak, the four Umpu's they made an agreement on Mount Pesagi to make Sekala Brak a country divided into four sub-regions, which later became known as the four pieces of testimony / four to the caliphate, Paksi means High, the four highest ranking holders in the fourth custom. This Sultan is not allied to separate, does not divorce, the establishment of the Sekala Bkhak testimony was planted the AL-LIWA / PANJI SYAHADATAIN flag on the top of Mount Pesagi. Begin to become a testimony of Sekala Bkhak on 27 Rajab around 600 Hijriyah.

Based on the latest research, it is known that the spread of Islam after the four Umpus fought Ratu Sekeghumong who was the son of Ratu Sangkan and the grandson of Ratu Mucah Bawok who had the oldest system and organizational structure in Lampung, even Ratu Sekeghumong was killed using a keris named "Rakian Istinjak. Blood ”and finally won by the Association of the Four Umpu Ngegalang Paksi. The title of Sultan Ratu Ngegalang Paksi so that the era of the Islamic Sultanate in Sekala Brak began. Meanwhile, residents who had not yet embraced Islam fled to the Krui Coast and continued to cross to the island of Java and partly to the Palembang area. The last king of Buway Tumi Sekala Brak was Kekuk Suik as the son of Ratu Sekeghumong with his last territory on the South Coast of Krui -Panjung China.

Sekala Brak Plain was finally controlled by the four Paksi accompanied by the Moon "Nabbai Paksi", then Sekala Brak was then ruled by the four Umpu Ratu by using the name Kepaksi Sekala Brak. This was the forerunner to the Sekala Brak testimony which was the idol of the people of Lampung. Their testimony of Sekala Brak divides the territory of the four Umpu queens of this testimony, namely:

Umpu Pernong whose territory extends from Batu Brak sub-district, Suoh sub-district, Suoh Bandar Negeri sub-district half part of the Krui Central Coast which is currently the area of ​​the West Coast District, the entire Pesisir Selatan to the Tikor Bekhak Tanggamus area with the center of government is in Hanibung ( Pekon Balak at this time). Umpu Belunguh's territory stretches from Belalau sub-district to Sumber Jaya until it approaches Kemuning Hill with the center of government being in Tanjung Menang.

Umpu Nyerupa territory covers the sub-district of Balik Bukit Liwa and in the direction of Ranau, half of the Krui Central Coast, the entire North Coast to the Tegantung Sugarcane area which borders the Sungai Limau Kingdom in Bengkulud with the center of government being in Tampak Siring. As for the Umpu Bejalan Diway, which has the smallest territory, it only covers a small part of the Batu Brak sub-district with the center of government being in the Puncak area.

Meanwhile, the Moon gets to the Cenggiring area, but over time, the Moon / Putri Bulan / Putri Indrawati migrated from the Sekala Brak testimony towards the living sun, some call it the land of grazing. Because the Moon hijrah, at the consensus of the four Paksi, his duties as treasurer of the Paksi are entrusted to a descendant of the Moon, namely the Real One who is in Pekon Luas (Current Pekon Simpang Luas), is the one who continues the task of saving the heirlooms, the Ketarau Index. 1890-1910, an old book made of bark called Tambo Paksi, an old book made of bark in the Prayer Reading Guide including Pepadun and later given the position of Buay Belunguh as pangtuha in the Pekon Luas region, to which he was given the title of King from generation to generation. There was a treasurer who was entrusted to Sinyata solely to avoid fighting or disputes among the descendants of Kep testimony Sekala Brak in the future.

The Orang Mulia ethnic groups who ran to the Krui Coast area occupied the Punggawa Lima clan, namely the Pidada, Bandar, Laai and Way Sindi clans, but were later conquered by Lemia Ralang Pantang who came from the Lake Ranau area with the help of five retainer from Sekala Brak's testimony. . Of the five courtiers, the name of this area is called Punggawa Lima because these five courtiers live permanently in the areas they have conquered. So that the syiar of Islam does not face obstacles. Then the Belasa Kepampang or jackfruit tree which was their offering was cut down and cut into two parts and given the name Pepuhan which is used as a place to perform Islamic rituals. This is a sign of the fall of the tribal power of the Orang Mulya descendants of the Orang Mulya (Tumi) as well as the loss of animism in the Sekala Brak kingdom. Around the middle of the 12th to 13th century AD the SaiBatins at Sekala Brak succeeded in formulating and using their own script called "Had Lampung" as follows:

Writing in Lampung Language and Script Written by William Marsden through the history of Sumatra, was first published in 1771-1779 with the title The History Of Sumatra [41]. In 1939 there was a dispute between the Sinyata descendants over the eldest offspring or who had the right to keep the Pepuhan. So based on the decision of the customary density with the approval of the Sekala Brak Residence's testimony, the Pepatuan was kept in the building of a straight descent from one of the Umpu Ratu.

Maqom Tambak Bata (Luah Batin)

Umpu Ratu Selalau Sanghyang Sangun Gukhu Title Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu (The 7th Dipertuan) replaces his father Umpu Ratu Originally Raja Title Ratu Originally King to Sultan / Sai 1362 s / d 1475 AD. According to the story told from generation to generation, Umpu Ratu Selalau Sanghyang Sangun Gukhu is the title of Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu is the figure of a very Alim and Sakti Sultan, one of the proofs of his supernatural powers is that there is a hill called Bukit Selalau near the port of Krui on the seafront which is very mysterious. , the marks of the soles of his feet and his neatly tied boat when he had an encounter with the Bunian Matu ruler. Based on another story, he was often reported to have died but suddenly he returned to what he used to be, the last time he died in Pekon Balak village, Batu Brak sub-district and was buried in Tambak Bata Luwah Batin Sekala Brak.

di Desa Canggu Kecamatan Batu Brak Kabupaten Lampung Barat Provinsi Lampung Negara Indonesia, terdapat bekas pijakan kaki yang diyakini nenek moyang pendahulu masyarata Batu Brak adalah bekas pijakan kaki Umpu Ratu Selalau Sanghyang Sangun Gukhu Gelar Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu, dan di batu tersebut terdapat bekas cakaran kaki Harimau.

Banyak orang datang dari jauh mengaku keturunan Umpu Ratu Selalau Sanghyang Sangun Gukhu Gelar Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu ini dan ziarah kemakamnya di Batu Brak.Makam keramatnya masih terjaga hingga kini, terlihat batu segi empat yang tertata rapih menutupi permukaan makamnya, letaknya dipinggir tebing yang riskan terhadap pengikisan tanah, akan tetapi atas izin Alloh SWT sudah beberapa kali terjadi Gempa Bumi besar namun tanah makam beliau tak longsor. Terakhir baru- baru ini tahun 2017 sebuah pohon besar berusia ratusan tahun didekat Keramat beliau rubuh dari akar-akarnya, letak pohon sangat dekat dengan makam membuatnya sangat mungkin tertimpa, namun kayu besar yang rubuh kearah Makam Umpu Ratu Selalau Sanghyang Sangun Gukhu Gelar Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu itu tidak sedikitpun menimpa makam beliau.

Keunikan Makam Umpu Ratu Selalau Sanghyang Sangun Gukhu Gelar Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu ini juga terdapat pada ukiran hewan menyerupai ular pada batu yang bersusun dipermukaan makam pada bagian kaki sebelah kiri. Masyarakat menyebutnya ukiran “ Luday “ ( Naga ), hewan yang hanya ada satu dan sebagai penguasa didalam perairan yang paling dalam, tampaknya itulah makna ukiran Luday tersebut yaitu sebagai symbol satu-satunya penguasa atau dalam istilah Lampungnya yaitu SaiBatin sedangkan bahasa arab nya سلطان karena memang kedudukan Umpu Ratu Selalau Sanghyang Sangun Gukhu Gelar Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu adalah SaiBatin/Sultan di Kerajaan Islam Sekala Brak/Kepaksian Sekala Brak.

The greatness of the name Umpu Ratu Selalau Sanghyang Sangun Gukhu The title of Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu is also mentioned in the Warahan of the Way Kanan area, a fairly well-known warahan namely Warahan Radin Jambat, inscribed in the verse stating that Radin Jambat made a spiritual journey to Puncak Pesagi and continued to Makam Tambak Bata means the Tomb of Umpu Ratu Selalau Sanghyang Sangun Gukhu, the title of Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu, which is meant in the verse warahan number 12 and 20 which reads "Mak Cipak Kuranana, Mak Cipak Kuranani, Ya Laju Lapah Tapa, Haguk Proof of Pesagi , Bupintak Disan Sina, Bukilu Ngati ati "next" Rate of Ngejukko Bura, Seranta Jama Jimat, Mari Tiyanna Laju, Rate at Tambak Bata, PanjangPitu Mesagi, Temegak Nyalan Diwa, Nudungko Salisa Puri, Radin Jambat Kuwasa ".

The Inner Luwah Bata pond is the tomb of Umpu Ratu Selalau Sanghyang Sangun Gukhu. The title of Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu he is a Waliyulloh who spreads Islam, when he subdued the Bunian Matu ruler, the place where he stood was imprinted on a rock, the stone on which he stood was called MAQOM SELALAU, and Maqom then became the reference points for the region, starting from Maqom Selalau towards the north to the tegantung sugarcane which borders the Sungai Limau Kingdom. Bengkulu is the Kepakisan Nyerupa area, while starting from Maqom Selalau continue south until you find Tikokh Bekhak in the area. Tanggamus is the area of ​​Sekala Brak's testimony, it also includes Suoh, Suoh State Airport and today's Batu Brak. This is written in an old book made of bark called Tambo Paksi, but at that time no marga marga was yet established, only then after a long period of time, many migrants headed to the coastal areas.

In this coastal area, there are also some descendants who came from Sekala Brak testimony, in the early days of its distribution there were five representatives of Sekala Brak's testimony to subdue noble people, the descendants of noble people called (Tumi Tumi) who fled from Sekala Brak's testimony because they didn't want to. embracing Islam, even though in the end the Tumi tribe in Krui was successfully conquered and along with its development the Five Punggawa were later immortalized as the name of the area on the coast, namely the Penggawa V (Lima) area to date. The current Penggawa V villages in Karya Penggawa and Way Kerui Districts are the Symbol of the Conquest of the Tumi Tribe by Five Punggawa representatives of Sekala Brak's testimony. Because according to the old book made of bark called Tambo Paksi, some of the coastal areas are Sekala Brak area and part of it is the Umpu Ratu Nyerupa area, then the children of Umpu Ratu Selalau descendants Sanghyang Sangun Gukhu title Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu there are those who migrate from Hanibung Batu Brak for "ngebujakh other miccakhs" or raising customs instead of separating, namely in the Tenumbang area, the descendants of Umpu Ratu Selalau Sanghyang Sangun Gukhu Titled Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu, Sultan Sekala Brak as representatives of Sekala Brak's testimony to manage the area in the Coast, but even though there was a representative in Tenumbang at that time, SaiBatin (سلطان) Sekala Brak's testimony, namely Umpu Ratu Selalau Sanghyang Sangun Gukhu, is the title of Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu still down to guard him, so there is Maqom Selalau. The Nestlite custom that applies "Umpu Ratu mejong di hejongan" means that only the daughter of Umpu Ratu sits in her greatness / traditional Kep testimony, so the child is abstinence and it is impossible to leave his throne, cutting down the forest, taking pains to open new settlements.

In the next era there was the name Rakian Sakti, the son of Ratu Mengkuda Pahawang Umpu Ratu Bejalan in the 4th (fourth) Way Jurai also moved to the coast to the Ngambur area. As time went on, many groups came from outside and asked permission from the Descendants of Umpu Ratu Selalau Sanghyang Sangun Gukhu, the title of Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu Sultan Kep testimony Sekala Brak in Tenumbang to open land to build a new village. The Umpu Ratu Nyerupa area in the Coastal Area is very strategic, so in the 16th century AD, the Sultan of Banten invited economic cooperation with Umpu Ratu Nyerupa, a form of cooperation that was issued by Sultan Abdul Mahasin Muhammad Zainal Abidin. From the Sekala Brak and Umpu Ratu Nyerupa Territory on the Coast, clans were established, especially when the 19th century AD in 1824 AD saw the London Treaty, the exchange of power over British and Dutch powers, when the Dutch colonial government replaced the British to rule in the Territory. The residency of Bengkulu is included in the coastal area of ​​Krui, so clans are standing along the coast, when the London treaty occurred, there were 10 (ten) clans on the coast, namely Tenumbang, Ngambur, Way Sindi, Punggawa Lima, Ngaras, Bengkunat, Belimbing, Pugung Tampak, Pugung Bandar, Pugung Malaya.

Then in the following years the Dutch colonial government established new clans in the Coastal region as well as in the Sekala Brak testimony center, one of which was part of its Devide Ed Impera politics. However, even though there have been many clans in the coastal area, the customs and history of leadership still have a common thread and are closely related to Sekala Brak's testimony as the Homeland of the SaiBatin, there are many royal descendants of Kep testimony Sekala Brak who have held leadership as SaiBatin Marga from the beginning also existing clans preserving the treasures of the Kesaibatinan customs which were brought from Kep testimony Sekala Brak to the Coastal area. And if you look at the past history, traces of the greatness of the Sekala Brak testimony area on the coast remain, one of which is the presence of Maqom Selalau, the footprint of Umpu Ratu Selalau Sanghyang Sangun Gukhu, the title of Sultan Umpu Ratu Selalau Sanghyang Sangun Gukhu to commemorate the greatness of Sekala Brak's testimony, descendants The four Umpu Queens who are related to brotherly blood.

Starting from the existence of the Four Umpu Pernong Titles Sultan Ratu Buay Pernong Son Umpu Ratu Ngegalang Paksi, the Titled Umpu Ngegalang Paksi arrived at Sekala Brak's testimony to spread the mission of Islam. accompanying the Umpu he is the Moon. After this union was strong enough, the ethnic groups of noble people who were descended from noble people (Tumi) could be conquered and since then the religion of Islam has developed in Sekala Brak's testimony. In A b a d K e - 2 0 AD In 1939 AD there was a dispute between the descendants of Si Real, fighting over the oldest offspring or who was entitled to keep the Pepadun. The ethnic groups of Lampung, both those in the Lampung, Palembang and Banten Beach areas, have claims to be from Sekala Brak's testimony. The transfer of citizens of the Kingdom of Sekala Brak is not all at once but is gradual from time to time which is influenced by several important events in history such as:

When the tribe of noble people descended from noble people (Tumi tribe) who inhabited Sekala Brak Kuno fled and Skala Brak fell into the hands of Sekala Brak's testimony, so they spread to other areas. There was a natural disaster in the form of an earthquake which forced some of the Kep Witness Sekala Brak Citizens to move and look for new livelihoods. There is a close relationship between the Sekala Brak testimony and the Banten Sultanate, so that many descendants of the Sekala Brak testimony reside in Cikoneng, Banten until now. The desire of the Sekala Brak testimony community to "Ngebujakh Lain Miccakh" which means to establish a new area or a new village to raise their customs, not to separate themselves. So that at present many community groups are already in the form of SaiBatin Marga Pesisir Barat, Chief of the jukuan Paksi tribe, Chief of the Kebandakhan Tribe, Jamma Balakni SaiBatin, SaiBatin Marga Way Handak, Pesumbaian Marga, SaiBatin Marga, The aristocrats of Sekala Brak's testimony, SaiBatin Buay Benyata, Marga Way Suluh, Marga Banding Agung.