Simarimbulubosi have the power and grace of divinity from Mulajadi Nabolon who is sent by God. He is born on the day of Suma day and diharoani
the second day to celebrate a child’s birth in Anggara Sipahasada month.
King Manghuntal Singamangaraja I is also born on the Suma day. So on the Suma and Anggara day, Parmalim celebrates the birth of the Malim that
blessed by Mulajadi Nabolon. The activity of spiritual cleansing that has been done on the hurung day in the end of the year, and the freedom rungkar on
ringkar day. The new year begins with a welcoming the spirit Tondi nabadia who is sent by Mulajadi Nabolon called as Tondi parorot, Tondi pangajari, Tondi
panghophop through the Malim, King Uti, Simarimbulubosi, Sisingamangaraja and King Nasiakbagi.
Artia day on Sipahasada month is considered as Robu. Robu is on the sidelines between two different activities. Robu can also be interpreted as
restricted day period after performing activities. So obviously, Parmalim has an activity on Sipahasada month but not to celebrate the new year, but to celebrate
the birth of the Malim and to welcome the renewal after the end of the year performs the ritual of forgiveness of sins.
3.3 Tunggal Panaluan
In Sidogordogor Pangururan on Samosir island, in the gulf of separation between the land and water lake inhaam lives a man named Guru Hatiabulan.
He is a Sibaso priest named Datu Arak Pane. His wife’s name is Nan Sindak Panaluan. They have been long married before this woman is pregnant.
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After the woman is pregnant, the extraordinary length of the new child is born. All villagers consider that it is a mysterious thing. At that time there is
hunger reinforcements in the country. Due to unbearable the blazing hot and the earth’s crust covers the puddles and swamps. Due to this prolong drought, the
Bius King the head of united worship of the spirits is worried. So he goes to meet Guru Hatiabulan and tells him: “It will be wise if we find the cause and ask
to the fair DebataGod why the drought and famine are so long? This similar situation has never happened”. Guru Hatiabulan replies: All can be happened.
Then Bius King said: “Everyone wonders why your wife is so long pregnant. The midwife explains that the pregnancy has been too long”. This saying causes the
fights but no one was injured or died. In the meantime the woman gives the twins, a boy and a girl Toba = ‘marporhas’. Immediately after the children are born, it
is heavy rains incessantly. All the plants in a field and in the forest grow and the nature seems fresh and green again. Then Guru Hatiabulan slaughters a cow to
reassure to reconcile the evil’s powers. He invites all the deans and heads to the supper where the name of the children will be announced. The son is Si Aji
Hatahutan and the daughter is Si Boru Tapi na Uasan. After the supper party, the guest advises that the children should not be presumably nurtured together. One
will be taken to the West and another will be to the East, for the birth of twin, especially for the different sex is one problem that is not good according to an old
thought. But Guru Hatiabulan does not heed the wise advice from the deans and the heads. Over time, however, it is proved that what the people advised are right.
Guru Hatiabulan establishes a small shack on the sacred mountain Pusuk Buhit
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where he takes his children. A dog has to watch out themselves and every day Guru Hatiabulan has to bring their feed.
After the children are adults, the daughter the girl walks around and see a tree named piu-piu tanggule or hau tada - tada which its trunk fills with long
thorns. The tree has a fruit that almost ripped and sweet. Si Boru Tapi na Uasan wants to eat those fruits, so she climbs up the tree. She plucks some fruit and eats
it. But an instant, she is swallowed up by the tree and becomes one with the tree. Only her head is still visible. His brother waits until late in doubt about the
condition of his sister and then he goes into the woods to investigate where he is calling her name aloud. Near to the tree, his calling is answered by the daughter
the girl and when he is near to the daughter the girl, she tells him how she seems to have been swallowed by the tree. Si Aji Donda Hatahutan climbs the tree but he
is also sucked up to penetrate and units with the tree. They both are screaming for help, but their sad sounds lose in the darkness.
The next tomorrow morning, their dog comes running. The animal jumps into the tree and also swallowed up by the wood and the only head is still visible.
As usual, Guru Hatibulan comes to bring the feed to their children. When he does not see his children, he follows his daughters footstep and after up to the
tree he sees only the head of her children and the dog. He is very sad. Then Guru Hatibulan goes to find a shaman and meets a man named Datu Parmanuk Koling.
The shaman comes to the tree along with many people from far and near places, because the incident has been discovered wherever. Set of Gung equipment picks
up and the Shaman starts working. He holds his incantation formula to ward off
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the spirits well and make everything that can break the spell. After the ceremony the required finishes he climbs the tree. But he is also swallowed. Confusedly,
Guru Hatiabulan and the villagers are back to their homes. They are never hopeless, however, and look for another Datu. A supreme shaman, Marangin Bosi
or Datu Mallatang Malliting Bosi is found. This person goes to the tree but also swallowed. Now Datu Boru Si Baso Bolon comes under the tree. She is
swallowed as well. That is also happened to Datu Horbo Marpaung and Datu Si Aji Bahir or Jolma So Begu who a half human and a half demon. A snake has
been swallowed too. Guru Hatiabulan has lost thinking. He has spent a lot of money for the
shamans for the drum and ritual offering purposes to the spirits. Whatever requested are paid with a willing heart, but now he is hopeless. A few days later a
shaman, Parpansa Ginjang, comes to introduce himself. He explains with certainty, that he can release these people. Guru Hatiabulan trusts and gives him
all that he requests. The Shaman explains that they have to give all the spirits the ritual offering, the spirits of the land, water sea, the forest and all the others.
After that the men will be released. Guru Hatiabulan provides the offerings base on the instructions of the
shaman. Then they go to the tree put all the magic he knows and cuts the tree. After the tree collapses, all human heads suddenly vanishes, also head of the dog
and the snake. All people become confused, but the shaman asks Guru Hatiabulan to cut and to carve in the wood the picture of the people that has been lost. So be
done. He cuts the tree trunk and carved on a stick picture of 5 five men, 2 two
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women, a dog and a creep. After making 9 nine carvings of these, so all of them returns to the village. After they get there, the gung is played and a cow is
slaughtered for the sake of honor of the shown carvings. The stick is propped to the front of a granary and then Guru Hatiabulan dances.
Then, Datu Parpansa Ginjang dances an infatuation dance; in this way he makes himself possessed by the spirits of the ingested. After he makes himself
possessed by the spirits of the ingested, they have started talking through him. They are spirits of: 1. Si Aji Donda Hatahutan, 2. Si Boru Tapi na Uasan, 3. Datu
Uli na Pulo Panjang, Si Parjambulan Simelbuselbus; 4. Guru Mangantar Porang, 5. Si Sanggar Meoleol; 6. Dari Mangambat, Si Upar mangalele; 7. Barita
Songkar Pangururan. They says: “O, Mr. Caver, you have carved our picture and we have eyes, but we can not see, we have mouths, but we can not speak, we have
ears, but we can not hear, and we have hands but we can not hold. We curse you, Mr. Carver”. The Shaman reply, ‘Do not curse me, but this knife, because without
it I can not carve your pictures’. The knife is answered: ‘Do not curse me, but that blacksmith, because if he does not forge me, I will never be a knife. Blacksmiths
Tailor say: “Do not curse me, but the pair of bellows, because without his blowing, it is not able to forge something right”. The bellower say: “Don’t curse
me, but Guru Hatiabulan, because if he does not instruct us to act like we do, we will never do this job”.
Throughout the Guru Hatiabulan, the spirit speaks again from the mouth of a shaman: “I curse you, dad and also mom, who give birth to me”. After Guru
Hatiabulan heard this, he replies: “Do not curse me, but curse yourself. You who
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have fallen into the hole, you are killed with spears and you do not have offspring”. Then the spirit says: “If thats how it should be, dad, just use me from
now as: 1. Antidote to the rainy season, 2. Caller rain in dry season; 3. Adviser in the government in the country, 4. Companion in arms in war; 5. Sources causes
of decay damage in disease and death and in the meantime the power strength to prosecute thieves and robbers”. After this ceremony ends, all the villagers go
following the path of each.
3.4 Analysis of Tunggal Panaluan
