Early history of Gowa and Talloq

Four main ethnic groups inhabit the Indonesian peninsula of South Sulawesi: the Mandar on the northwestern coast, the Toraja in the northern mountains, the Bugis in the lowlands and the hills south of the Mandarese and Toraja homelands, and the Makassar throughout the coast and mountains in the south. Each group speaks its own language, which is further subdivided into dialects, and all four languages are members of the South Sulawesi subgroup of the Austronesian language family widely spoken throughout Southeast Asia. By the early thirteenth century, the communities in South Sulawesi formed chiefdoms or small kingdoms based on swidden agriculture, whose boundaries were set by linguistic and dialectal areas. Despite limited influence from the Javanese empire of Majapahit on certain coastal kingdoms and the introduction of an Indic script in the 15th century, the development of early civilization in South Sulawesi appears to have been, in the words of historian Ian Caldwell, "largely unconnected to foreign technologies and ideas." Like Philippine kingdoms and Polynesian societies, pre-Islamic Gowa and its neighbors were based "on indigenous, 'Austronesian' categories of social and political thought" and can be contrasted with other Indonesian societies with extensive Indian cultural influence. == Historical sources ==

The most important historical sources for precolonial Makassar are the chronicles or patturioloang of Gowa and Talloq, dated to the sixteenth century onwards. The Gowa Chronicle and the Talloq Chronicle are written primarily to describe the rulers of both communities, but at the same time they contain a general description of the development of Gowa and Talloq, from the origin of the dynasties to their unification and transformation to become the most important powers in eastern Indonesia in the early seventeenth century. Historians of Indonesia have described these chronicles as "sober" and "factual" when compared to babad, their counterpart from Java in western Indonesia. The South Sulawesi chronicles centered around the reigning monarchs, and each monarch's section is arranged thematically and is not necessarily chronological. There is another genre of Makassar historical writing called lontaraq bilang, translated variously as "royal diaries" or "annals". These annals are dated according to both Islamic and Christian calendars, with the names of the months derived from Portuguese, making it likely that the tradition of writing annals was itself borrowed from the Europeans. Manuscripts in this genre are arranged chronologically, listing important events such as births and deaths of aristocrats, wars, construction projects, the arrival of foreign delegations, natural disasters, and peculiar events such as eclipses and the passing of comets. The tradition of writing annals seems to have been firmly established by the 1630s; entries from earlier period were limited in terms of frequency and topics. There are hardly any external records on South Sulawesi prior to the early 16th century, save for sporadic information such as South Sulawesi place names listed in the 14th-century Javanese poem Nagarakretagama. Tomé Pires's account from early 1500 provided a rather confusing description of a "big country with many islands" that he calls "Macaçar". Other reports from the 16th and 17th century were limited in their geographical scope. Only after the rise of Gowa and Talloq in the early 17th century did documentation by external sources regarding the region became more coherent and detailed. == Origin of Gowa and Talloq ==

Major dynasties in South Sulawesi associate their origins with the tumanurung, a race of divine white-blooded beings who appeared mysteriously to marry mortal lords and rule over mankind. Gowa is no exception. The Gowa Chronicle specifies that the parents of the first karaeng (ruler) of Gowa were the stranger king Karaeng Bayo and a female tumanurung who descended to the Kale Gowa area upon the request of the local chiefs. The polity of Gowa was born when the chieftains known as the Bate Salapang ( Nine Banners) swore allegiance to Karaeng Bayo and the tumanurung in return for their recognition of the Bate Salapang's traditional rights. At the time, the Bajau, a nomadic maritime people, may have been a key trading community who transported goods from the Sulu Sea to South Sulawesi. Estimates based on dynastic genealogies suggest that the founding of the Gowa polity occurred around 1300. This is supported by archaeological evidence suggesting the emergence of a powerful elite in the Kale Gowa area around this time, including a large number of foreign ceramic imports. The founding of Gowa, circa 1300, was part of a dramatic shift in South Sulawesi society which ushered in what Bulbeck and Caldwell (2000) refer to as the "Early Historical Period". Commerce with the rest of the archipelago increased throughout the peninsula, raising demand for South Sulawesi rice and encouraging political centralization and intensification of rice agriculture. Population densities rose rapidly as slash-and-burn agriculture was replaced by intensive wet rice cultivation dependent on the newly introduced stock-handle plow (drawn by buffaloes), with a large number of new settlements founded in the increasingly deforested interior of the peninsula. Increasing rice cultivation allowed the formerly rare delicacy to displace older crops such as sago or Job's tears These changes were accompanied by the rise of new polities based on wet rice agriculture in the interior, such as the Bugis polities of Boné and Wajoq. perhaps referring to the north coast of Java or to Malay commercial communities in coastal Sulawesi or Borneo. Talloq was a maritime state from its beginnings, capitalizing on the rising quantity of trade in the region and a corresponding coastal population increase. Portuguese accounts suggest the existence of a Malay community in western South Sulawesi from around 1490, while one Malay source claims that a sayyid (descendant of Muhammad) arrived in South Sulawesi as early as 1452. Karaeng Loe's son and successor, Tunilabu ri Suriwa, according to the Talloq Chronicle, "went over to Melaka, then straight eastwards to Banda. For three years he journeyed, then returned." Tunilabu's wives, including a Javanese woman from Surabaya, were also affiliated with mercantile communities. The third Karaeng Talloq, Tunipasuruq, again voyaged to Melaka and lent money in Johor. Talloq's commercial heritage would contribute to the city of Makassar's future emergence as a great center of trade. == Gowa and Talloq from 1511 to 1565 ==

Reign of Tumapaqrisiq Kallonna (c. 1511–1546) Older historiography, such as the work of Christian Pelras in 1977, has generally taken the view that the kingdom of Siang dominated western South Sulawesi prior to the emergence of Gowa as a major power. This interpretation points to a 1544 account by the Portuguese merchant António de Paiva which seems to imply that Gowa was a vassal of Siang: "I arrived in the aforesaid port, a large city called Gowa, which formerly had belonged to a vassal of the king of Siang but had been taken from him." However, Gowa's heartland is interior farmland, not a port. Bulbeck interprets Paiva's "Gowa" as referring to the coastal port of Garassiq, then contested between Siang and Gowa. Recent archaeological work also yields little evidence of a powerful Siang. The more modern theory suggests that there was no single overlord across western South Sulawesi until the rise of Gowa. Most of his conquests appear to have been limited to the southwestern, ethnically Makassar areas of the peninsula. Gowa may have encountered setbacks from around 1520 to 1540, such as the loss of the upper Talloq River and Garassiq, but these were temporary. By the 1530s, Garassiq had been reconquered and eventually became the seat of the Gowa court, Trade in Gowa expanded substantially, partly due to the decline of Majapahit in Java during the fifteenth century and the fall of Malacca to the Portuguese in 1511. The former event shifted the main source of trade in South Sulawesi from Java to western Indonesia and the Malay peninsula, and the latter caused the predominantly Muslim traders from those regions to avoid Malacca and seek other ports such as Gowa. The most celebrated of Tumapaqrisiq Kallonna's accomplishments may be his war against Talloq and its allies, a crucial turning point in the history of both kingdoms which occurred in the late 1530s or early 1540s. The cause of war between Gowa and Talloq was not explicitly recorded, but a later text in the Gowa Chronicle hinted that war broke out after a Gowa prince abducted a Talloq princess. Tunipasuruq of Talloq allied with the rulers of two nearby polities, Polombangkeng and Maros, to attack his cousin Tumapaqrisiq Kallonna. Similar arrangements with Maros and, to a lesser extent, Polombangkeng ensured that the new kingdom of Gowa would command both the commercial clout of Talloq and the manpower and agricultural resources of not only Gowa proper, but Maros and Polombangkeng as well. Tumapaqrisiq Kallonna's reign was also associated with internal reforms, including the expansion of historical writing and the invention of the first bureaucratic post of sabannaraq or harbormaster. The first sabannaraq, Daeng Pamatteq, had a wide range of responsibilities including the maintenance of commerce in the port of Garassiq/Makassar and command over the Bate Salapang. The Gowa Chronicle credits Tumapaqsiriq Kallonna as well with making "written laws, written declarations of war". Earthen walls were also built around Kale Gowa, and possibly Somba Opu in Garassiq as well. Reign of Tunipalangga (c. 1546–1565) The reign of the next Karaeng Gowa, Tunipalangga (r. c. 1546–1565), was marked by military expansionism. The karaeng himself was considered to be "very crafty in war [...] a very brave person". The Gowa Chronicle narrates that the karaeng was responsible for "mak[ing] smaller the long shields [and] shorten[ing] spear shafts", Tunipalangga also first introduced many advanced foreign military technologies such as gunpowder, "great cannons", brick fortifications (including Somba Opu fortress in the city of Makassar, which became the seat of government under Tunipalangga), and the "Palembang bullet" used for long-barreled firearms. In particular, the conquest of the Bugis kingdoms of the Ajatappareng eliminated Gowa's last rivals on the west coast of Sulawesi and allowed Tunipalangga's authority to expand into their former sphere of influence in Central Sulawesi as far north as Toli-Toli. The defeated rulers were obliged to make annual pilgrimages to Tunipalangga's court in Gowa to deliver tribute and renew their ritual demonstration of submission and loyalty, while marriage to local subjugated dynasties legitimized the authority of Gowa. By 1565 only the most powerful Bugis kingdom, Boné, remained independent of Gowa's sphere of influence in South Sulawesi. The conquests may have involved the relocation of Malay merchants active in South Sulawesi to the Gowa-controlled port of Garassiq/Makassar, although this is contested by Stephen C. Druce. In any case, Malay trade in Makassar developed greatly in the mid-16th century. In order to maintain their commerce in Makassar, in 1561 Tunipalangga signed a pact with Datuk Maharaja Bonang, a leader of Malay, Cham, and Minangkabau merchants. Bonang and his people were granted the right to settle in Makassar and freedom from Makassar customary law. This ensured that the Malay presence in Makassar would no longer be seasonal and temporary, but a permanent community. Tunipalangga's conquest of competing ports and shipbuilding centers in the peninsula, such as Bantaeng, and his economic reforms, such as the standardization of weights and measures—which may have been suggested by the Malay community—also facilitated Gowa-Talloq's strategy to make itself the preeminent entrepot for eastern Indonesian spices and woods. , where Tunipalangga resided The incipient Gowa bureaucracy was greatly expanded by Tunipalangga. He relieved the sabannaraq of his non-commercial duties by creating the new post of tumailalang, a minister of the interior who mediated between the karaeng and the nobles of the Bate Salapang. The former sabannaraq Daeng Pametteq was promoted to become the first tumailalang. In tandem with these bureaucratic reforms, centralization continued apace with Tunipalangga remembered as the first to impose heavy corvée duties on his subjects. == Gowa and Talloq from 1565 to 1593 ==

War against Boné and the reign of Tunijalloq and Tumamenang ri Makkoayang (1565–1582) In the early 16th century, the Bugis kingdom of Boné had been an ally of Gowa, with the latter sending troops east to help Boné's war against its neighbor Wajoq. But concurrently with Tunipalangga's foreign campaigns, La Tenrirawe, the arung (ruler) of Boné, endeavored to expand his own realm across eastern South Sulawesi. The two polities soon came to compete for the lucrative trading routes off the southern coast of the peninsula, and in 1562 war broke out when La Tenrirawe incited three of the newly acquired vassals of Gowa to ally with Boné. Tunipalangga quickly forced Boné to return the three polities in question. He continued the war in 1563, leading an alliance between Gowa and Boné's principal neighbors to attack Boné from the north. The war against Boné was continued by his brother and successor Tunibatta, but Tunibatta's troops were routed within a few days. The karaeng himself was captured and beheaded. With his newfound authority, Tumamenang ri Makkoayang installed Tunibatta's son Tunijalloq as Karaeng Gowa. For the first time, the karaeng of Gowa shared his authority with the karaeng of Talloq. Makassar chronicles note that the two karaengs "ruled jointly", while Tumamenang ri Makkoayang is recorded to have said that Gowa and Talloq had "only one people, but two karaengs" and wished to those who dream or speak of making Gowa and Talloq quarrel". This precedent would enable Karaeng Matoaya, son of Tumamenang ri Makkoayang, to later become the most powerful man in Gowa and South Sulawesi. Tumamenang ri Makkoayang's choice of Tunijalloq as Karaeng Gowa may have involved the prince's close ties to the court of Boné; Tunijalloq had lived there for two years and had even fought wars on the side of Boné. Tumamenang ri Makkoayang, Tunijalloq, and La Tenrirawe soon negotiated the Treaty of Caleppa, ending the war between Gowa and Boné. The treaty obliged Boné to grant rights to the people of Gowa within its realm, and vice versa. The borders of Boné were also clarified, with both Gowa and Luwuq (one of Gowa's allies) making territorial concessions. Tunijalloq and Tumamenang ri Makkoayang continued to encourage foreign commerce in Makassar. The two karaengs established alliances with and sent envoys to states and cities across the archipelago, including Johor, Malacca, Pahang, Patani, Banjarmasin, Mataram, Balambangan, and Maluku. Trade thrived as Makassar was more fully integrated into the Muslim commercial routes, which Christian Pelras (1994) refers to as the "Champa-Patani-Aceh-Minangkabau-Banjarmasin-Demak-Giri-Ternate network", and Tunijalloq had the Katangka Mosque built for the burgeoning Malay community of Makassar. the veneration of the divine origins of nobility and the influential role of the bissu priesthood remained powerful obstacles for Islamization. In 1580, Sultan Babullah of the Malukan sultanate of Ternate offered an alliance on the condition that Tunijalloq convert to Islam, but this was rejected perhaps in order to prevent Ternaten religious influence over South Sulawesi. Four Franciscans were also sent to Gowa in the 1580s, but their mission, too, was short-lived. Nevertheless, foreign religions came to exert growing influence over the Gowa nobility in these years, culminating in the conversion of the kingdom to Islam in the first decade of the 1600s. Other internal reforms under Tunijalloq included the expansion of court writing, the introduction of kris-making, and military strengthening such as the deployment of additional cannons in forts. War against the Tellumpocco and the reign of Tunipasuluq (1582–1593) Boné felt threatened by the continuing rise of Gowa, while two neighboring vassals of Gowa, Soppéng and Wajoq, had also been alienated from their overlord due to its harsh rule. In 1582, Boné, Wajoq, and Soppéng signed the Treaty of Timurung which defined the relationship between the three polities as an alliance of brothers, with Boné considered the eldest brother. Gowa was provoked by this alliance and launched a series of offensives to the east (often with the aid of Luwuq, another Bugis polity and was succeeded by Karaeng Baine, his daughter and the wife of Tunijalloq. The Talloq Chronicle states that Tunijalloq and Karaeng Baine ruled both Gowa and Talloq together, and accomplished little of note except for innovations in handicrafts. However, besides reigning as the karaeng of Gowa, Tunipasuluq also claimed the position of the karaeng of Talloq Confident of his position, Tunipasuluq sought to centralize all power in his own hands. He moved the seat of government to Somba Opu The erstwhile Karaeng Gowa was exiled and died in the distant island of Buton in 1617, although he may have continued to maintain close ties with his supporters in Makassar. Karaeng Matoaya was enthroned as Karaeng Talloq and appointed the seven-year-old prince I Manngarangi (later Sultan Ala'uddin), as Karaeng Gowa. Maros regained its own independent karaeng after a few years of interregnum. The ousting of Tunipasuluq thus secured the autonomy of the nobility, delineated the limits of the karaeng of Gowa's authority, and restored balance between Gowa, Talloq, and other Makassar polities. During the following four decades, Karaeng Matoaya spearheaded both the conversion of South Sulawesi to Islam and Gowa-Talloq's rapid expansionism east to Maluku and south to the Lesser Sunda Islands. The ousting of Tunipasuluq and the beginning of Karaeng Matoaya's effective rule may therefore be considered to mark the end of Gowa's initial expansion and the beginning of another era of Makassar history. == Aftermath ==

According to Bulbeck and Caldwell, the turn of the seventeenth century marked the end of "early historical period" for Gowa and Talloq and the start of the "early modern" period. During the early modern period, Gowa and Talloq embraced Islam, initiated by Karaeng Matoaya who converted in 1605, followed by I Manngarangi (now Sultan Ala'uddin) and their Makassarese subjects in the following two years. Subsequently, Gowa won a series of victories against her neighbors, including Soppéng, Wajoq, and Boné, and became the first power to dominate the South Sulawesi peninsula. By 1630, Gowa's expansion extended not only to most of Sulawesi, but also overseas to parts of eastern Borneo, Lombok in the Lesser Sunda Islands, and the Aru and Kei Islands in Maluku. In the same period, the twin kingdoms became a more integral part of an international trading network of mostly Muslim states stretching from the Middle East and India to Indonesia. The period also saw the arrivals of Chinese traders and more European nationals in Gowa's thriving port. However, in the late 1660s, Gowa and Talloq were defeated by an alliance of the Bugis and the Dutch East India Company. This ended their overlordship in South Sulawesi and replaced it with the dominance of Boné and the Dutch. == Demographic and cultural shifts ==