International Journal of Research and Review www.ijrrjournal.com E-ISSN: 2349-9788; P-ISSN: 2454-2237

Research Paper

Facts and Values of Karo’s “Merga Purba” Folk Stories

Hariadi Susilo, Asni Barus, Salliyanti

Faculty of Cultural Sciences, University of Sumatera Utara, Jalan Dr. Mansyur Padang Bulan, ,

Corresponding Author: Hariadi Susilo

ABSTRACT

The facts of myths, legends, and mythical beliefs belong to the genre of oral folklore. As it is generally understood myth is a sacred folklore having gods or half-gods as their figures and while legend is meant a people's prose which is considered to have occurred in the world in the not-too- distant past and had human beings as the characterswho had tremendous qualities and were assisted by magical creatures. Such religious beliefs not only describe the sacred beings such as gods or angels, and unseen natures, like heaven or hell, but what is more important is the relations between such creatures with humans’ real world of life. The research is qualitative, taking into accountsonly on the primary data in which the observation was held in several locationssuch as Seribudolok, Pematangpurba, Kaban, Lau Gendek, Gunung Barus and Gunung Singkut or in Beluh Duri and was focused on ethnographic aspects. Results show that "Merg Purba" folk stories are oriented to (1) shamans as astrologers, (2) springs as medicine, and (3) shower ritual. Furthermore, the fairy tales of beliefcontain (1) an angel, (2) damage prevention to the natural environment, and (3) the value of cohesiveness/togetherness. Likewise, in the legend, the beliefs may include (1) the value of ethics of decency, (2) the origin name of Kaban Jahe, and (3) fairy logic.

Keywords: Merga Purba, Karo, facts, values, folk stories, belief, folklore

INTRODUCTION qualities and are assisted the magical The Latin word factus or fact in creatures; fairy tale is a folk prose story that Englishis described by Kartodirjo as is never happened and not bound by time something that can be caught by the and place (Dananjaya, 1994: 50). human’s senses or as data of reality that has Asa story or as such that has source been proven and has occurred and shows just like history but is more prominently in true information or becomes an irrefutable the fantasy, myth always includes human statement of truth (Kartodirjo, 1982: 16). life and usually has super man as its Such statement can be in the form of character. The mythical story usually sentences which are written and based on consists of two parts and the first part is reality, events, or on circumstances that characterized as mythical, fairytale, and have actually occurred. Myth, legend, and legendary containing the state of the past, fairy tale belong to the genre of oral the origin of kings in akingdom, and the folklore. Myth is a sacred folklore having beginning of the enactment of customs and gods or half-gods as its characters; legend is so on. The second part can be identified folklore which has occurred in the world in when its author tells the time of his own life. the not-too-distant past and its charactersare The structure of folk story is very complex human beings who often have tremendous and contains not only stories, myths,

International Journal of Research & Review (www.ijrrjournal.com) 164 Vol.5; Issue: 9; September 2018 Hariadi Susilo et.al. Facts and Values of Karo’s “Merga Purba” Folk Stories legends, and tales, but also various things of innanimate stone where the written text concerning life and community life of its of the ten commandments of God exists. owner (Nasution, 2012: 1). Values refer to empirical qualities The value of faith has a different that can not be defined but it does not mean writing style with five characteristics: they can not be understood. Value is having region-centric or regional, ignoring something important and useful to human elements of facts, containing beliefs in beings, so it is often seen as something magical power or elements, believing in grand and sublime. It also means an magic by certain figures (Darmiasti, 2009: appreciation or quality that determines one's 34). Everything is centered on the king or behavior, because something is fun, on his royal family and this is often called satisfying, interesting, useful, profitable or palace-centric. Religious beliefs not only is a system of belief (Kasnadi, 2017: 2). depict and explain sacred beings such as Therefore, value is upheld by a group of gods or angels, and supernatural beings, like people and refers to something that contains heaven or hell, but also more importantly the meaning of happiness or worth and connect human beings with their real world. goodness. Generally, literary works of Dilistone (in Hariadi, 2006: 130) argued that traditional society, such as folklore, is an the existence of a world is associated with expression of social life of a society and its meaningful goods and objects which are the customs. When analyzed this story is linked sources of inspiration or imagination of the with social principles and when seen in deep creators when goods and objects have it shows the cultural value in Karo folklore, meanings that can be achieved as the efforts so the text of the folklore becomes the of human’s dedication and cooperation. reflection of cultural values. However, goods and objects remain the Cultural values include (1) ideas, centerswhich are full of attraction, values and norms, (2) complex activities of invention, deed, and responses. They are human’s behavior patterns, and (3) human’s always seen vital and sacred andin addition, works. The form of cultural institutions in objectively they become meaningful items the form of value systems, ideas, norms, because of self consciousnessss as well as of customs that are abstract, unformed can not certain individuals. be touched or photographed. This first form According to Nottingham (2002: 2) functions as a behavior that governs, the meaning of objects and goods as the controls, and gives direction to human representation of cognitive formation forthe behavior and behavior in society existence of consciousness in itself is (Koentjaranigrat, 1979: 35) and is called presented and interpreted in the idiology of cultural value which covers all series of construction of standardized binary elements that become the most prominent opposition which is categorized as good, characteristics of a culture, which further moderate, sufficient, low and sacred which describes the character of the culture. is often said sacral and secular. On the other Cultural values are generally shaped hand, the meaning of sufism and by values, norms, and beliefs so that they posmodernism in formation reproduces can not be seen. In each society, a number symbols of language showingthe different of ideally cultural patterns are developed construction of ideologies, such as Sufism, and tend to be reinforced by restrictions; Hinduismwhich exist in themselves to cultural limitations are divided into two represent the symbol of the living thingsuch types, namely (1) direct restriction occurring as the sacred bull, Christians present the when we try to do something customary in symbol of the inanimate object of the cross our culture, which is unusual or perceived as on the Altar, Muslims present a symbol of a violation of modesty, for example when inanimate black stone that is placed in the someone comes to a college in inappropriate corner of Ka'bah, the Jews present a symbol clothes. Then the person will be directly

International Journal of Research & Review (www.ijrrjournal.com) 165 Vol.5; Issue: 9; September 2018 Hariadi Susilo et.al. Facts and Values of Karo’s “Merga Purba” Folk Stories reprimanded by the lecturer; (2) indirect beginningand make folklore relevant and restrictions covering activities committed by operational in the present context, is infringers which are not impeded or timeless, time-bound, or reversible-time, but restricted directly but such activities will not at the same time it explains what is receive responses from other members of happening and what will happen in the the culture because they are not understood future (Ahimsa, 2001: 50). by them, for example when somebody does The Merga Purba folklore reveals shopping in a traditional market by using ethnographic, societal, mythic, legendary, English because he will not be served dogmatic, traditional, and literary because nothing is understood. A system of aspects.Therefore, theresearch problem is: cultural values consists of conceptions that what facts of value ofbeliefts in the Merga live in the minds of most people who know Purba folklore really exist? Kasnadi (2017) the things they have to value in life. did his researchon “The rreligious values: A Therefore, a cultural value system usually local wisdomof Ponorogo’s folkstory” and serves as the ultimate guide to human found that such values were in accordance behavior. A more concrete system of human with the concepts of submission, piety, and behavior, such as special rules, laws, and gratitude to God. The values with relevance norms, all of which are guided by the to the concept of animism and dynamism cultural value system (Koentjaraningrat, appearedin the form of objects, belieft in 2002: 41). places, in good and bad days, and in spirits. Koentjaraningrat (2002: 25) noted Wardhani (2017)has undergone her research that cultural value is the first level of ideal on “The cultural values of Bugis’ Si Jago or customary culture and is the most Rencana in Regency” and abstract and broadest scope. This level described how Bugis’ cultural values looked includes ideas that conceive of the most at attitudes and manners, and behavior valuable things in people’s lives. The which were shown by characters when second form of cultural value is social dealing with the conflicts and how they system covering the structure and process in solvedproblems of life. a particular container that has nine main Junaini (2017) focused her research elements such as trust, feelings and title on “Analysis of value of character thoughts, purpose, rule or norm, position education from Seluma folklore” and the and role, monitoring, sanctions, facilities, results showed that early enforcement of sustainability and survival, and preservation educational values could contribute to the of quality of life with environmental quality. world today because education was very All values will inadvertently form in society close to everyday life so it shouldbe and will be taken into account from one implanted. Seluma folklore consisted of generation to the next so that it is considered values of bravery, attitudes of mutual need, to be a very meaningful and valuable discipline, self-respect, fairness, care, self- because they have become a living concept protecting, respect to others, deliberation, in the public mind. and mutual cooperation. Folklore can be interpreted as events that actually occurred in the past related to METHODS the origins of genealogy of kings who ruled. As a qualitative research, the data The knowledgeon folklore is used to study was taken from primary and secondary human’s history diachronically and sources and the first source was obtained synchronically.Folklore can be identified from Merga Purba folklore from some from the specific words such as “It is said in locations, i.e. Seribu Dolok, Pematang the ancient times ...”, “Once upon a time ... Purba, , Lau Gendek, Gunung “, “It was told in the past ...” and so forth, Barus, and Gunung Singkut or in Beluh which are commonly found in the Duri; all the locations are located in Karo

International Journal of Research & Review (www.ijrrjournal.com) 166 Vol.5; Issue: 9; September 2018 Hariadi Susilo et.al. Facts and Values of Karo’s “Merga Purba” Folk Stories

Regency, North Sumatera Province. The research was ethnographic to determine some factual truths.

RESULTS AND DISCUSSION Facts and Values of Merga Purba Folklore Humans are basically homo Figure 1.House of King Purba religious, meaning having religion so homo religious refers to a type of man who lives Once upon a time, it was said, at the in a sacred realm with religious values, time when the youngest son of King Purba enjoys the existing sacredness and is visible was born, the King became constantly sick, in the universe, in the material realm, in the as if after the birth of his son, his happiness natural vegetation, in the animal nature, and was badly increasing. Therefore, a powerful in the human realm. This sacred magician named Guru Pakpak Tujuh appreciation further influences, shapes, and Sejalan was invited to predict and to look contributes to the pattern and way of life. for treatment for the causes of the sadness. Being aware of the fact that the Saints and Then, the future of the King Purba’s family the Almighty exists, man must be able to was predicted and foretold. The magician control himself in order he can unite with said that the birth of the son brought bad God as his creator. Various efforts are luck and disaster for the whole family of the carried out by man to show his love to God King. Therefore, the son had to be removed because he wants to come back and unite or thrown away from his family and even, with God; therefore, various ritual the son was not recognized as his son in the ceremonies and prayers are performed Kingdom. So, the King trusted everything to because he is aware that he is part of the the magician who was allowed to take universe created by the Almighty and that further steps for his son. Finally, it was his existence in the universe is very decided that the son was taken away by the dependent on God. He is an absolute magician and exiled far from his family. entrepreneur of men who fear of being destroyed. Man lives in this world with good guidelines, with way of life that directs all actions; he knows things to do, can control himself, and has a balance in his life.

(1) Myth of faith value to forecasters The values of attitudes and behaviorsto the forecast from shamans are believed to be characteristics of folk stories. This is of course the hallmark of folklore Figure 2. Mount Barus that still hasthe animism and the things that By the time when the son was may not make sense (like superstition and brought to an isolation, he was thirteen the fact of myth). The house of King Purba years old; he was taken away from still stands firmly in Dolok Saribu as shown Simalungun by crossing Mount Barus and in Fig. 1. went towards the sunset which symbolized

the condition of his broken heart and sorrow; he was really heart-wrenching more than what he ever suffered pain from thorns while walking through the thick jungles. After a few days, they came to a flat ground International Journal of Research & Review (www.ijrrjournal.com) 167 Vol.5; Issue: 9; September 2018 Hariadi Susilo et.al. Facts and Values of Karo’s “Merga Purba” Folk Stories which, the magician thought, was suitable for an exile. He built a hut for the son and soon moved to leave him there but, unluckily, the son cried deeply and begged that he was not left alone. Then, the magician decided not to leave but accompanied him; but suddenly, he transfixed his stick to the ground and then seven springs appeared in the location. He also planted thorned bamboos in dense as fences with a purpose that the son would not be able to come back to his homeland as well as the fences could protect him from being attacked from wild animals (the Figure 4.Seven Springs (Tujuh Mata Air Pancuran) location of the fences is now called Buluh Ritual Ceremony of Taking Shower in the Duri in which seven springs can be found Springs and it is located in Lau Gendek village; the The erpangir ku lau ritual was seen place is still considered sacred by local from what Sembiring Kembaren/Beru community, as seen in Fig. 3). Ginting clan conducted when this clan acted

as the si man pangiren. When all the participants as well as guests were present and the materials were complete, the ritual began. The materials included: (i) water dipper (pangir), (ii) seven types of citrus and kaffir lime (jeruk purut),and (iii) frying pan (belanga) used as the place for water dipper. Then, before the erpangir ritual started, a master spelled mantras (see Fig. 5).

Figure 3.Seven plain springs in Buluh Duri

After all the tasks were completed, the Guru disappeared and left the merga Purba in exiles alone, who was confined by bamboo fence spiked. He travelled to the land of Karo.

Myth of trust on the Seven Springs

The myth of the trust on seven Figure 5. Persentabinritual springs has become the belief system of the Karo’s people by visiting the shower and The master pleaded with a having bath. In ancient times, the supplication to the dibata kaci-kaci (God) celebration is intended for: (1) gaining the through mantras (or tabas) in order he was luck (fortune), (2) treating illness, (3) given power. Then the pangir mantras or releasing from danger, for example, to anjab (bamboo mouthpiece) was said and recover from the disease, (4) establishing marked the persentabin (saying sorry) which prestigeand recognizing a person's position was facilitated by pronounce a sheet of in the midst of the family, and (5) showing white cloth. Flawless and smooth betel the number of relatives (showfoce) (Ginting, leaves (daun sirih) were prepared. The 1999: 38). master washed her feet, hands, and face

International Journal of Research & Review (www.ijrrjournal.com) 168 Vol.5; Issue: 9; September 2018 Hariadi Susilo et.al. Facts and Values of Karo’s “Merga Purba” Folk Stories with water, then washed her face with water bird who was his father who deliberately in the water dipper which was placed on the lured Merga Purba go to the Singkut mount thick and black cloth and beneath the cloth, with a purpose to plan an arrangement there was unpolluted white mat; he faced to between Merga Purba and a beautiful fairy. the eastin the standing position and said After their marriage they lived in through her mantras. Kabanjahe and had six sons and a daughter The ritual was the old belief system and the Merga Purba clan in Karo was of animism existing during Pre-Hinduism or nicknamed as the Purba Si Enam (or the during Proto Malay age in which it was sixth Purba) and all his descendants were predicted that the Karonese great grand- warned not to kill snakes and they follow fathers had lived. Then, the influence of this up to now. They were also warned not Hinduism came and Tamil merchants to claim to come from the Merga Purba brought the term dewata (or God) with them Simalungun and not to ever make their from the West coast of Barus, heading to Kingdom ashamed. Moreover, Purba Dairi, then living in Karo region. There was females are beautiful because they were mixed marriage between themerchants and descendants of angels.The Merga Purba was the local people who later knew the term in the hunt of a bird, and without realizing, dewata (or in local word it is called dibata). he suddenly saw a beautiful woman sitting Likewise, there was a conglomeration of to dry her body and hair near a clean and faith between Proto and Tamil’s clear spring. “What is your purpose to come Deutro which seemed to be in harmony here?”, she said with a sweet smile at him. (Ginting, 1999: 2). He kept silent without being able to answer Based on this reconstruction, it because he was very shocked to find a appears that the conglomeration made woman in the middle of the dense forest and Karonese people to survive their rituals he was bombarded with questions from her which are addressed to the spirits which are who looked like a princess from the unseen higher then the ordinary spirits. world. Some informants argued that the “Why do you keep quiet?” she diversity of faiths in Karo land increased continued to ask because she felt that her quite rapidly, however, animist beliefs (or question was not responded by a handsome tribal religions) are still widely found in the hunter. “Oh ..., oh ... no”, said Merga Purba villages. Although, in principle, Karonese nervously. “I’m shocked to see a lonely receive and as their woman in this forest” and he then religions but their old belief (sometimes approached her who became the first human called pemena) is still adopted in some being that he met after seven years in exile villages. here”. Then, they talked intimately and he then told how he came to the mountain; he Fairy Tale on Abstinations of Killing also told her about him who was a son of a Snakes and of Making Promises King Purba in Simalungun. The value of faith may refer to the The princess listened intently and actions to prevent natural or environmental felt amazed to hear his sad story. Because damages, and to develop efforts to repair the two were passionate to talk, they did not such damages, for instancenot to kill snakes, realize that morning was changing to noon; to keep cohesiveness, not to violate the position of the sun was in the middle of promises, and to remind wife and children the day and they were hungry. “Come on, to never acknowledge that they were let’s go to my house to eat”, she invited him descendants of King Purba. This means that and actually he did not mind to be beside a togetherness in doing activities or in princess. After some steps, they arrived in a thinking can achieve their goals, such as fairly clean cave which was not far from the working together with his mother and the place where they met. They went inside but

International Journal of Research & Review (www.ijrrjournal.com) 169 Vol.5; Issue: 9; September 2018 Hariadi Susilo et.al. Facts and Values of Karo’s “Merga Purba” Folk Stories

Merga Purba suddenly startled and almost could be marked from its smoke. The mount jumped out if he was not caught by her was located in the southwest of the Kaban because in the vague cave there was a big village which was inhabited by Merga but short snake, circling as if it was waiting Kertaren and Kaban. The next day Merga for their arrival. Nearby, on a rock, a bird Purba and his wife went to Kaban’s that he chased some hours ago perched; it is hometown and when arriving they reported named kak in Karo or kakak tua (parrot) in their existence to the penghulu (village Indonesian. “Please come inand sit down”, head) and to ask for his permission to live said the snake and the bird at the same time. and to build a house there. The penghulu This condition made Merga Purba confused, responded by saying that he received their while the princess smiled, spreading a mat status. “If you want to be a village resident, to where they could sit. we receive you well and build your barung While sitting, they ate fruits, such as (home) directing to enjahe” (meaning to the guavas, bananas, and other kind of fruits. downstream of the village). While they were relaxed, the princess told him that the snake was her mother and the bird her father; the twointentionally provoked Merga Purba to come to the Singkut mount because they planned to arrange marriage between their daughter with him.

Legend of a Village Named Kaban Figure 6. Kabanjahe House Village (Desa Rumah Kabanjahe) Ethics is a set of behavioral rules agreed by a particular society so that Since then, their hut stood in the village of politeness is a prerequisite in social Kabana rah enjahe (now it is called community. Therefore, this politeness is Kabanjahe village as seen in Fig. 6) which usually called ettiquettes, customs or was close to a large tree and had its own customary practices in a community, such springs. The informant argued that when as the Merga Purba asked permission from Merga Purba’s mother-in-law came, he was the village chief of Kaban to establish a in a big hole of the tree. He and his wife place for residence, or a married couple often gave visit his father-in-law who lived should be able to receive and entertain their in Mount Singkut (see Fig. 7). parents or their parents-in-laws who visited their house as shown in the following fact of legend: Having reached an agreement, then Merga Purba got an arranged marriage with a princess and their marriage later became the history of Purba clan ancestor in Karo land. The princess’ parents suggested that the newly couple livedwith other human beings and received normal life as human beings, that is they did not isolate themselves or lived in exile in Mount Singkut or in Beluh Duri Duri which was Merga Purba’s place. After the couple were advised about many things, they had to go to the nearest human’s settlement. They saw Figure 7. Singkut Hills (Bukit Singkut) from a distance the Mount Singkut which

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How to cite this article: Susilo H, Barus A, Salliyanti. Facts and values of Karo’s “Merga Purba” folk stories. International Journal of Research and Review. 2018; 5(9):164-171.

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