The Values Of Aek Sipitu Dai In Limbong For Batak Society

THE VALUES OF

AEK SIPITU DAI

_IN

LIMBONG FOR BATAK SOCIETY

A PAPER BY

FREDRIKA EVELIN SAMOSIR REG. NO. 092202032

DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURE STUDIES

UNIVERSITY OF SUMATERA UTARA 2012

Supervisor,

NIP.19581017 198601 001 Drs. Umar Mono, M.Hum

Submitted to Faculty of Culture Studies, University of Sumatera Utara

in partial fulfillment of the requirements for DIPLOMA (D-III) in English

Approved by

Head of Diploma III English Study Program

NIP.19521126198112 1001

Drs. Matius C.A. Sembiring, M.A

Approved by the Diploma III English Study Program

Faculty of Culture Studies, University of Sumatera Utara as a Paper for the Diploma (D-III) Examination

Accepted by the Board of Examiners in partial fulfillments of the requirements for

the D-III Examination of the Diploma III English Study Program, Faculty of

Culture Studies, University of Sumatera Utara.

The examination is held on July 2012

Faculty of Culture Studies, University of Sumatera Utara Dean,

NIP. 19511013197603 1 001 Dr. Syahron Lubis, M.A__

Board of Examiners Signature

1. Dr. Matius C.A. Sembiring, M.A (Head of ESP) __________ 2. Drs. Umar Mono, M.Hum (Supervisor) __________

3. Dra. Hartisari, M.A (Reader) __________

I, FREDRIKA EVELIN VALENTINA SAMOSIR, declare that I am the sole author of this paper. Expect where the reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or part from a paper by which I have qualified for or awarded another degree.

No others person’s work has been used without due acknowledgement in the main text of this paper. This paper has not been submitted for the award of another degree in any tertiary education.

Signed :……… Date :……….2012

Name : FREDRIKA EVELIN VALENTINA SAMOSIR

Title of Paper : THE VALUES OF AEK SIPITU DAI IN LIMBONG FOR

BATAK SOCIETY

Qualification : D-III/ Ahli Madya

Study Program : English

1. I am willing that my paper should be available for reproduction at the discretion of the Librarian of the Diploma III English Department Faculty of Culture

University of Sumatera Utara on the understanding that the users are made aware of their obligation under law of the Republic of Indonesia.

2. I am not willing that my paper be made available for reproduction.

Signed : ………

Date : 2012

Aek Sipitu Dai adalah salah satu tempat bersejarah di Pulau Samosir. Aek Sipitu Dai memiliki arti tujuh rasa dari tujuh pancur yang bergabung dalam satu tempat dan memiliki tujuh peraturan dalam penggunaannya. Aek Sipitu Dai terletak di Limbong,mula. Masyarakat Batak mempercayai bahwa Sianjurmula-mula adalah tempat pertama yang ditempati oleh Si Raja Batak. Aek Sipitu Dai dibuat oleh Langgat Limbong,keturunan dari Si Raja Batak. Bagi masyarakat sekitar Aek Sipitu Dai dipergunakan sebagai sumber air bersih untuk keperluan sehari-hari bahkan dipercaya dapat menyembuhkan penyakit. Aek Sipitu Dai memiliki cerita tentang bertemunya Si Boru Pareme dengan Si Raja Lontung. Kemudian merekan menikah dan memiliki tujuh anak.

Aek Sipitu Dai is one of historical places in Samosir Island. Aek Sipitu Dai means seven tastes of water from seven springs which have been joined in one place. There are seven uses and meanings this water. Seven is the magic number for

Batak. Aek Sipitu Dai is located in Limbong, Sianjurmula-mula. The Batak tribe

believe that Sianjurmula-mula is the first place occupied by The King of Batak.

Aek Sipitu Dai is made by Langgat Limbong, descendant of The King of Batak.

Aek Sipitu Dai has three values: Material Value, Vital Value, Spiritual Value. Aek Sipitu Dai has the own story about the meeting of Si Boru Pareme and Si Raja Lontung. Then they got married and had seven children.

All honors and worship just for God, Jesus Christ. The owner of my life for blessing and giving me health, time and strength to accomplish this paper as one of requirements to get Diploma III certificate from English Department Faculty of Culture Studies, The University of Sumatera Utara.

I would like to express my deepest gratitude, love, grace and appreciation to :

• My beloved father BM.SAMOSIR,SE and mom ML.SITANGGANG.

Thanks for everything. I love them so much.

• My beloved brother and their wife. Start from Agus Novel with Kak

Keyla, Albert Maxwel with Kak Chelsie, Kristian. And also to my

sister, Defhi Bonarysa and Brigita Sagitha, for their love and support.

• Dr.Matius.C.A.Sembiring,M.A as the Head of English Diploma Study Program, who gives me a lot of knowledge.

• Drs.Umar Mono,M.Hum as my supervisor, for his valuable time in correcting this paper.

• Drs. Hartisari as my reader, for valuable time to read this paper.

• Dr.Syahron Lubis,M.A as the Dean of Faculty of Culture, The University of Sumatera Utara.

• My beloved friends CUCENK, Jansarman Sinaga (talk and talk), Lida

Malemta Tarigan (Mak Tetron), Novita Van Carolina Sianturi (Syahrini wanna be), Primadita Manurung (be patient miss), Hernida Siregar (curious’s girl), Fajar Yulia Siahaan (Crazy), Lisya Hermila (hai Mom).. They are who give me the meaning of friendship. I will remember everything that we have spent together.

• My little GATUPRET, Bang bona (always confuse), Bang Roy (always party), Panca, Bang Hendra, and all for their love and advice when I feel bored to do this.

• My little family in GMKI, Bang Bob (Iban kuh), Bang Kris, Bang

Arenda, Bang Fredi, Bang Roy, Bang Mice, Rayking, Jhoy, Debora, Marton, Nando,Giring, Rico (Lor- sek gua) , Rio, Jopi, Rommel, Kak Lita, Lamhot, Jupri , and all . With them, sad will lost. Laugh and joke are always in here. I will miss you all.

• My little Band in GPT Church, Bang dion, Bang hotden, Mega, Regina,

Marry, Yohana, Kak elma, and all that I can tell one by one. With them I feel free.

• My teacher in ERA MUSIKA, Bang ronal, for his support and teach me.

• All My friends in Class especially in Class B, Nisa Enjelina

Parangin-angin. Thank to help me to complete everything.

• My close friend in Siantar, Roy Fernando Purba, for call me to do this.

Finally, I do realize that this paper is still far from being perfect. Therefore, I welcome some constructive criticisms and suggestions

Medan,………2012

TheWriter,

Reg.No.092202032 Fredrika Evelin Samosir

TABLE OF CONTENTS

AUTHOR’S DECLARATION ... i

COPYRIGHT DECLARATION ... ii

ABSTRAK ... iii

ABSTRACK ... iv

ACKNOWLEDGEMENTS ... v

TABLE OF CONTENTS ... vii

I. INTRODUCTION 1.1 The Background of the Study ... ₁

1.2 The Problem of the Study ... ₂

1.3 The Purpose of the Study ... ₃

1.4 The Scope of The Study ... ₃

1.5 The Reason for Choosing The Title ... ₃

1.6 The Method of The Study ... ₃

2. GENERAL REMARKS 2.1 Samosir Island ... 4

2.2 The Society of Batak Toba ... 5

2.3 Characteristic of Batak Tribe ... 7

2.4 The Kindship Terms ... 10

2.5 The Religion ... 12

3. THE EXISTENCE OF AEK SIPITU DAI 3.1 The History of the Legend ... 14

3.2 The Value of Aek Sipitu Dai ... 17 3.3 The Meaning of Aek Sipitu Dai ... 17 3.4 The Pictures of Aek Sipitu Dai ... 22 4. CONCLUSION AND SUGGESTION

4.1 Conclusions ... 25 4.2 Suggestions ... 25 REFERENCES

I. INTRODUCTION

1. The Background of the Study

The province of Sumatera Utara consists of 33 cities and native tribes that can be classified into three tribes namely, Malay, Batak (Batak Karo, Batak Toba, Batak Simalungun, Batak Pak-pak, Batak Mandailing), and Nias. Sumatera Utara is one of the historic city in the Republic of Indonesia. One of the most famous tourism attraction is Lake Toba and Samosir Island. The natural beauty is amazed stretches of beautiful Lake Toba, the largest lake in Southeast Asia. People known as the Batakness still adhere to the cultural heritage and traditions of their ancestor. Besides, its natural beauty, the region of Lake Toba and Samosir Island also special arts and the culture which is priceless to the entire overseas countries. One of the historical area is Pusuk Buhit, located in Limbong-Sagala village, 15 km from Pangururan.

Pusuk Buhit is widely known as a sacred hill for all Batak descendants. The

first man of Batak man is “Mulajadi Nabolon” (Almighty God) was born

supernaturally on the summit of Pusuk Buhit long time ago. Until now, most of the Batak in his legend. Until now this area is still respected and used as a historical tourist destination areas in district of Samosir. Most people who

purposely climb Pusuk Buhit to pray to Mulajadi Nabolon and ask for bless and

power. Not only it has magical and sacred place, but also from the top of Pusuk Buhit, the visitors can the surrounding environment, like: The surface of Toba Lake, Tongging, Haranggaol, Silalahi, Tamba, Bakkara and Muara.

Samosir Island is one of the interesting places in Sumatera Utara, which lies in the middle of emerald green Lake Toba. People who inhabit Samosir Island live prosperously on fishing, farming, livestock. Besides it, they carve and weave

as side job. They make Ulos as a scarf and essential for special ceremony. Samosir is a popular which is offered. The tourist resorts are concentrated in the island is the centre of the

Samosir consists of lakes, hills, attraction. The lake is Toba Lake whose its wide is about 1103 km² (Agus : 2010), the hills are called Bukit Barisan, and the attraction is the diverse cultures both of original natural as ancient tomb, traditional houses. One of the interesting things of Aek Sipitu Dai is as a Hallow place to the Bataknese people who live at Limbong Sagala village. The history of water sources can be streamed into seven channels and it has seven flavors and it is believed that it can cure some diseases, Its location is ± 9 km from Pangururan city.

2. The Problem of the Study

Based on the background, the problems are:

1. How is the history of Aek Sipitu Dai in Limbong?

2. What are the values of Aek Sipitu Dai for Batak society?

3. What are the uniqueness of Aek Sipitu Dai?

The purpose of the study is to describe the history, value and uniqueness of Aek Sipitu Dai for Batak society. Besides it, this paper is written as one of the requirements to graduate from Faculty of Culture in English Department.

4. The Scope of the Study

The scope of the study is focused on the history, value and uniquiness of Aek Sipitu Dai in Limbong, Sianjurmula-mula.

5. The Reason for Choosing this Topic

The reason for choosing this title is because Samosir Island is unique. Aek Sipitu Dai is a magical and historical place. There are seven kinds of water with seven flavors created by Langgat Limbong, the descendant from Si Raja Batak.

6. The Method of the Study

There are two methods used, namely: field research and library research. Field research is a kind of research, that researcher collects the required data from some information who are reasonable to be used as the representative the miracle of Aek Sipitu Dai.

Library research is used to find some data by collecting some books that are connected to Aek Sipitu Dai.

2. GENERAL REMARK

2.1 Samosir Island

Samosir Island is an island in the middle of Toba Lake in Sumatera Utara. An island with a height of a hundred thousand meters above sea level. The island was formed by the eruption of mount Toba hundreds of centuries ago. Researchers later, Knight and colleagues (1986) and Chesner and Rose (1991), provides an estimate of more detail: Caldera of Lake Toba created by three giant eruptions. The first eruption occurred about 840 million years ago. This eruption in south of Lake Toba, covering area Prapat and Porsea. The second eruption which has a smaller force ,occurred 500 million years ago. This eruption formed the caldera in North of Lake Toba. Precisely in area the between the Haranggaol and Silalahi. Of these two eruption of the most fierce is third eruption. The third eruption 74.000 years ago produced a caldera, and be present with the Lake Toba-Samosir Island in the middle.

Of particular interest is the occurrence of gravity anomalies in Toba. According to the law of gravity, from one place to another will have the same force gravity when it has mass, and realitivity of the same height. If there is other material with different masses, the different styles appeal. When the mountain erupted, much material is out. Meaning, that the mass loss and diminished its appeal style. Then going up-lifting (removal). This is what led to the emergence of the island.

In January 2004, Samosir became regency. Previously, the island was part of Toba Samosir (Tobasa). But now it consists of nine districts, namely

Pangururan (Capital District), Harian, Sianjur Mula-mula, Nainggolan, Onan Runggu, Palipi, Ronggur Nihuta, Simanindo, and Sitio-tio.

Samosir is a popular The tourist resorts are concentrated in th the

are two small lakes as the area of the tour,that is,the Sidihoni Lake and the Aek

Natonang Lake that received the nickname of the "lake on the lake". 2.2 The Society of Batak Toba

Around the year 1801, an archeologist from the Netherlands, conducted research on the origin of the Batak people, the island of Samosir, Toba and the surrounding area. The archaeologist concluded that the Batak tribe is a group of people who live in mountain and have of language, tradition, writing, religion, and culture. BATAK is an abbreviation into B = Bahasa (Language), A= Adat (Tradition) T= Tulisan (Writing), A = Agama (Religion), K = Kebudayaan (Culture) . People dwelling in mountain called The Batak origin. The abbreviation TOBA,T = Tempat (Place), O = Orang-orang (People), B = Batak, A = Asli (Original). Batak tribe inhabited the entire region Tapanuli, mostly in eastern Sumatera. The width is about 50.000 miles or equal to 1/9 area lying between Sumatera and form 0,5-3,5 degrees north latitude, and 97,5 degrees east longitude (Siahaan,1964:17).

The Batak is fascinating and unique in Indonesia. Batak Toba society are the old ethnic who live in Toba and dominate by Batakness themselves. They also like to live in their hometown and wonder to spread in other living areas. It can be

prove because all of area in Indonesia there are Bataknese. They also live in

abroad but they always remember their hometown. They have phylosopy “Arga

do Bona ni Pinasa”, it means that you must remember your hometown. In general, the Batak tribes have philosophy namely, Dalihan Natolu Paopat Sihal

that is Somba Marhula - hula (Respect to the family of the mother / wife), Elek

Marboru (friendly to the family's sister), Manat Mardongan Tubu (Cooperate in a

relationship of one clan), and Sihal namely Dame martetangga jala ringkot mar

ale ale (Cooperate in everyday life). This philosophy is held firmly and still be the cornerstone of social and civil life in the neighborhood of Batak (Siahaan 1964:48).

Batak Toba society have Marga (clan). Marga is one of the traditional

laws. As Umpasa Batak said “Tinip sanggar bahen hura-hura,jolo sinungkun

marga asa binoto partuturan”, to know somebody’s identity we should ask

his/her Marga before. By this way we know if the people have relation or not with

us. Somebody gets Marga when born in a family. Batak clan is the name was

taken from Si Raja Batak. According to knowledge of the Batak,” All those who call themselves Batak is the descendant of Si Raja Batak,” (W.Hutagalung dalam Adelina 1990:8).

In culture of Batak tribe , the achievement to successs consist of three

levels, namely : Hamoraon, Hagabeon, and Hasangapon.

Hamoraon is wealthy, one of the underlying cultural values and encourage people to look for a lot of property. This enables people to work hard or studying hard to be Mamora (rich) even Mangaranto (leave home) to search for material wealth.

Hagabeon is a phrase for a long life. For Batak tribe, long life is very meaningful. The general size of Hagabeon in the Batak tribe is having

descendant, Baoa (sons) and Boru (daughters) then have more descendant. If

someone in his life already has grandchildren of sons, a grandson of the girls, and all his children, both men and women are married and have children, so he called

Gabe. That is the perfect peak of Batak tribe. The concept of Hagabeon is called

Saur Matua. Hasangapon means glory, dignity, charisma, and a value which

gave a strong to achieve greatness. Someone who is considered Sangap, when in a

certain degree and he also has hamoraon (rich) and hagabeon ( long life).

The first village of the Batak society was called Sianjur Mulamula as the first place of the person's origin Batak lived. According to myth,’’ The ancestral

tribe of Batak is descendant of gods from Banua Ginjang that come to the top of

Pusuk Buhit (Marbun,1978:28). Pusuk Buhit was hills with the height more than 1.800 meters on the surface of the Toba Lake. These hill is believed as the universe where "Mulajadi Nabolon" appeared. This village is in foot of Pusuk Buhit hill. It is not known certainly who the Father of Si Raja Batak, but it is clear that he was born and resides in Pusuk Buhit, Sianjurmula-mula, this is where descendant scattered to all of corners of Tapanuli.

2.3 Characteristic of Batak tribe

Batak tribes have some characteristic,namely: 1. Tor-tor

Tor-tor is a dance whose movements are in rythm with the music (Magodang) played by traditional musical instruments such as gondang, flute, and

Batak’s trumpet. Tor-tor is performed in rituals associated with spirits, where the

spirits are called and "entered" into the stone statues (a symbol of the ancestors), and the statue can move. Every movements that is have more expression in

tor-tor namely Urdot. Magurdot is do the movements like the music and

accompaniment of Gondang, and tor – tor is blend of sounds and gesture

(Lumbantobing, 1986 : 120). 2. Ulos

Batak tribe, cannot be parted from the use of Ulos, both in everyday life

and role in traditional ceremonies. Ulos was originally identical with talisman

(ajimat), believed to contain the "strength" and is considered sacred and to provide protection. Therefore, many prohibitions and restrictions should not be ignored

when the weaving the ulos. The length must be precise, otherwise it will be able

to bring death to people who receive ulos.

3. Traditional House

Traditional house of Batak is called Ruma Bolon that rectangular shaped

and sometimes inhabited by five or six families. When to enter the house had to climb the stairs located in the middle of the house, with an odd number of rungs.

If people want to go to Ruma Bolon must bow their heads so as not to knock on

the transverse beam. This means guest must respect the landlord.

There are several characteristics that can be found in home of Batak tribe, namely:

a. Shape of the building is a blend of two kinds of art, i.e sculpture and carving. Batak tribe’s custom homes generally symbolize the "buffalo standing upright" b. Decoration of the roof with buffalo horn.

c. The traditional house is generally shaped like a house on stilts that has five steps to seven steps.

d. The traditional Batak house building is made from wood, without the nails, be equipped the ladder, and the zinc roof.

4. Flag

In particular, the flag as the characteristic of Batak tribe has two colours, white and red. On the right is the symbol of the moon, while on the left is the sun

that has eight lines, and Piso (knife) Solam Debata in the middle section, has

some meanings :

a. White means not stain or pure

b. Red means the symbol of the world, or so-called "Banua Tonga"

c. Pictures of the Moon means Symbol of The descendants of Raja Batak, the moon which means descendant of Guru Tatea Bulan.

d. Sun means the symbol of the descendants of King Isumbaon e. Piso Solam Debata means dignity and courage in justice and truth. 5. Language

Batak language is a daily language which is used by Batak’ society. Batak language is divided into several groups, namely: Batak Toba language, Batak Karo language, Batak Simalungun Language , Batak Mandailing Language, Batak Pak-pak language.

2.4 The Kindship Terms

Kindship is relationship in one family included in Dalihan Na Tolu.

Kinship is a call in one family. The kindship system of Batak Toba society is based on the patrilineal line.

There are some kindships in one family, namely : 1. Ripe (a wife)

2. Saompung (having same grandfather) “sa” means “one” and “ompung” means “grandfather”

3. Saoma (having the same mother ) “sa” means “one” and “oma” means “mother”

4. Saparaman (having same father) 5. Sabona (having the same generations)

6. Saparompuan (Having the same relations of the grandfather clan or generation) 7. Sapangapuan (people whose grandfather are sibling)

Follow the patrilineal system. Each member of the society follows his or her hereditary’s family name. All the children, son and all daughters use their father’s clan. After getting married, daughter has no right to use her father’s clan anymore. All sons have to use their father’s clan forever, although they are married or not.

2.4.1. Partuturan

Partuturan is a family relationship included in Dalihan Na Tolu.

Partuturan is a call with another clan but have relationship with our family or our

consist of Amang Mangulahi is grandfather of our father, Inang Mangulahi is

grandmother of our mother, Ompung is father of our father or mother, Ompung

Boru is mother of our mother or father, Amang is a father. This word is uttered by

a daughter or a son to her/his father. Father and mother can call their son “amang”, it is just to show the love felling, Inang is a mother. Father and mother can call their daughter “inang”, Amang Tua is a brother of our father or all of the

older man from father that stiil relative with grandfather. Amang Tua is called

Bapa Tua too, Amang uda is our father’s young brother or the husband of our

mother’s sister, Amang Boru is our father’s brother in law, Actually, Amang Boru

cannot speak freely, except just the important thing, Amang Simatua is father in

law of our father or mother, Inang Tua is called to wife of our father’s elder

brother or our father’s elder brother in law in the same clan. Inang Tua usually

called as Maktua, Inang Uda is called Nanguda too. Nanguda is wife of our

father’s young brother or wife of youngest brother in law in the clan, Inang

Simatua is mother in law of our father or mother, Akkang is man to his elder

brother/ sister of our mother/father in one family (sibling), Eda is the wives of our

brother, Lae is relation between man and his sister’s husband, Tulang is

relationship to our mother’s brother, Pariban is a call to daughter/son of Amang

Boru or Namboru. Beside it, pariban can meaning as a soulmate to children from

Amang Boru or namboru of our father family, Namboru is our relation to our

father’s sister. Which means the relation between daughter in law and her mother

in law, Parumaen is relation of Amang Boru and Namboru to their daughter In

law (their daughter’s husband), Ito is the relation between male and female who are sibling or one family name.

2.4 The Religion

Initially, the Batak tribe are devoted to Christian (Kozok.1999:11). But in the reality it is different. Many of them are devoted to Islam.

Batak Protestant Christian religion was introduced by the Missionaries of Germany named Nommensen in 1863. Before Batak tribe followed Christian Protestant as their religion, they had belief in Mulajadi Nabolon who has

manifested his power emitted in Dalihan Na Tolu. Mulajadi Nabolon (Ompu

Nabolon) is not one god or gods, but he is the first person who was born and he created the custom for humans.

In Batak mythology of the world can be devided into three levels, namely

world over called Banua Ginjang, in the middle world called Banua Tonga and

underworld called Banua Toru. Banua Ginjang is place of Mulajadi na Bolon and

his sons, namely Batara Guru, Soripada, Mangalabulan. In the middle world (between Banua Ginjang and Banua Toru) where humans live, created of gods

from Banua Ginjang. The underworld is abode of demons and spirits of earth and

fertility.

Concerning the Batak people belief in terms of the soul or spirit, Batak tribe

know the three concepts, namely: Tondi, Sahala, and Begu.

Tondi is the soul or spirit of someone who can give life to man. Tondi obtained from a person in the womb. When Tondi leave his body, he will get sick die. If

spirit of one's own strength. Everyone has Tondi, but not all have Sahala. Sahala

is the luck or the power of magic that the king owned or Hula-hula in Batak

belief. Begu is Tondi person who has died, the same behavior with humans and

appear in the evening or called Ghost.

Some begu (ghost) scared by the Batak people, are Sombaon, Solobean, Silan,and

Begu.

 Sombaon, namely ghost who live in the mountains or in the jungle that is dark and horrible.

 Solobean, considered the ruler Begu in certain places.

 Silan, the founding fathers Begu of Huta (village) of one clan.

 Begu Ganjang, is Begu (ghost) that can destroy other people in order. Batak began to forget the old beliefs when Christian and Moeslim came and influenced on Batak culture. Today, most people are Christians Toba Batak (Mandailing, Karo, Pak-pak or Dairi), except Maindailing, they are Moeslem.

Although they profess religion and highly educated, the Batak do not want to leave the religion and beliefs that are embedded in their consciousness. For example: There is also a belief that is Ulok (Snake) in Tarutung with boru Hutabarat. It is said that boru Hutabarat cannot be called beautiful in Tarutung. Life will not be long if somebody says that boru Hutabarat is beautiful.

3. THE EXISTENCE OF AEK SIPITU DAI

3.1 The History of Aek Sipitu Dai

Sianjurmula-mula is one of nine districts in Samosir. Entering this village

it is found Aek Sipitu Dai, which is located in Boho, Limbong. In Batak Toba

incorporated in a long bath. Every visitor who wants to heal his disease must

bring things such as: egg, banana, betel leaf, lime (each item more than one). Aek

Sipitu Dai is one proof of historical sites about Si Raja Batak. When Si Raja Batak

ruled, Aek Sipitu Dai had the power to heal his family . Even today, people stiil

believe in seven flavors of water that can change anyone who believes in his

streight. Aek Sipitu Dai belongs to descendant of Si Raja Batak.

Si Raja Batak had two sons, namely: Guru Tatea Bulan and Si Raja Isumbaon. Guru Tatea Bulan lived in Sianjurmula-mula while Si Raja Isumbaon moved to Pangururan. Guru Tatea Bulan married with an angel who came to Pusuk Buhit. From marriage, they had five sons, namely: Raja Uti (Raja Biak-Biak),Saribu Raja, Limbong Mulana,Sagala Raja, and Malau Raja. Meanwhile, Raja Isumbaon had three sons, namely: Tuan Sorimangaraja, Raja Asiasi, and Sangkar Somalindang.

Raja Uti (King of Biak-Biak) from Sianjurmula-mula went to Pusuk Buhit and became powerful, but he did not have any children. The second son of Guru Tatea Bulan namely Saribu Raja went to Sabulan and had two sons, namely: Raja Lontung, and Si Raja Borbor. Sagala Raja settled in Sianjurmula-mula, and use

Sagala as their surname. Silau Raja from Sianjurmula-mula moved to Tulas and

into Simanindo

At that time, the third son of Guru Tatea Bulan namely Limbong Mulana moved to the east or called Aek Guguk , Sianjurmula-mula. Because he lived there, he named that place as Limbong. Limbong Mulana married with Boru

Homang and settled in Sianjurmula-mula, they had two sons , namely Palu Onggang and Langgat Limbong.

Then, Langgat Limbong (second son of Limbong mulana) moved to the

east of Limbong (location of Aek Sipitu Dai). When Langgat Limbong moved to

the east, it was still a forest. He brought a stick. Upon arriving there, he was very thirsty. But, there not water. Then, he begun to use his stick.

He stuck his stick into the foot of the mountain, there was any water. Then, he walked three meters and stuck his stick again, there was not any water. He stuck again, third, fourth, fifth, sixth (still walked 3 meter ahead). At seventh stuck, water came out of the seven previous holes simultaneously (synchronously). Then Langgat Limbong tried the seventh water, and it has a different flavor. He began to wonder why the water tasted different. Questions were answered by the Mulajadi Nabolon , who said that water was the water of seven flavors that could be used as medicine. Mulajadi Nabolon also requested to create seven pools and shower.

The seven showers have different uses and meanings, namely: 1. Aek ni Poso – poso (Baby Shower) is for baby who are still teethless.

2. Aek ni Nahasaepan (old mother) is a place for older mother who do not give any births anymore.

3. Aek ni Na Subur (young mother) is a shower for mothers who are still able to give a birth.

4. Aek ni si Baso is a shower to help someone who wants to give a birth. 5. Aek ni Pangulu is shower for kings and older fathers.

6. Aek ni Doli is shower for men to bathe.

7. Aek ni Hela is bathing the son – in- all the married daughters of the clan Limbong.

There are uniqueness of Aek Sipitu Dai:

1. From the seven kinds of flavors, none of showers tastes like plain water. 2. Seven kinds flavors derived from the seven springs which have been adjoined in one place, namely Labuan (Body Length) but it can be separated again through the seven showers and has seven flavors.

3. As the water is contined to one place, then the water goes to seven showers. Before the water goes through the seven showers, it just has one flavor (Taste in Body length).

4. If the water is taken and brought by visitors in a bad mood, the water will become fresh water as usual.

5. The water can cure various diseases.

6. If someone falls while bathing in the shower, and if his head is upstream, he will be ill, but if the head is downstream, he will die.

7. In this shower, the visitors can pray to Mulajadi Nabolon, to ask fortune and get a good answer from him.

The use of Aek Sipitu Dai is no longer based on a legend now. To the

surrounding community, Aek Sipitu Dai is a source of clean water and regardless

of the spring showers that will be consumed. It is not suprising that visitors will

find the people who use the facility of Aek Sipitu Dai. At least, seven heads of

3.2 The Values of Aek Sipitu Dai

The value is also called the price, the interpretation or award attached to an object. The value is an abstract and not concrete. Value is only be considered , understood, and internalized. According to Sitorus in Nilai dan Norma Sosial (2000), there are three kinds of value. These three values are : Material Value, Vital Value, and Spritual Vital. Material value is all that’s useful for the life of the

human body. Aek Sipitu Dai, when seen from its usefulness as a source of water is

the only one in Sianjurmula-mula. Vital values is all things that are useful for

humans to be able to hold events or activities. Aek Sipitu Dai is also used as a

place to conduct activities such as: wiping, cleaning and bathing. Spiritual values is all that is useful to the human spirit.This value is also related to the believed.

Until now, people still believe in Aek Sipitu Dai as water that can cure.

3.3 The Meaning of Aek Sipitu Dai

Aek Sipitu Dai means Shower of seven tastes. Seven is the magical number in the ritual life of the Batak tribe.

There are some symbols of Aek Sipitu Dai :

1. According to astrologers Batak, the world and its contents were created by

Samirasa (the first day until the seventh day). Then, the name of the day

developed into thirty, namely: Artia (first day, Monday), Suma (second day,

Tuesday), Anggara (Wednesday), Muda (Thursday), Boras Pati (Friday),

Singkora (Saturday), Samirasa (the second week, Sunday), Artian ni aek

(Monday), Suma ni mangodap (Tuesday), anggara sampulu (Wednesday), Muda

ni mangodap (Thursday), Boraspati ni tangkop (Friday), Singkora purnama

(Saturday), Samirasa purnama (The second week, Sunday), Tula , (Monday),

Suma ni holom (Tuesday), Anggara ni holom (Wednesday), Nada ni holom

(Thursday), Singkora mora turunan (Friday), Samirasa mora turunan (Saturday),

Artian ni angga (The fourth week, Sunday) , Suma ni mate (Monday), Anggara ni begu (Tuesday), Muda ni mate (Wednesday), boras pati na gok (Thursday), singkora duduk (Friday), samirasa bulan mate (Saturday), hurung, ringkar

(Sunday) (Dalihan Na Tolu, page 13) .

2. Aek Sipitu Dai symbolizes the ruler of the universe, dwells on the seventh level

of heaven, and on the seventh layer of clouds written in Tonggo-tonggo (prayer)

of Si Raja Batak.

The prayer is :

“ Hutonggo hupio hupangalu alui ma hamu ompung, Debata Mulajadi Nabolon, dohot tamu ompung Debata Natolu, natolu suhu natolu harajaon namanggomgomi langit dohot tano,dohot jolma manisia Mula ni dungdang mula ni sahala, Siutung-utung nabolon, silaeng laeng mandi, Si Raja inda inda, Siraja idapati, Napajungjung pinggan, dihos ni mataniari, nahisna hisna suruon ,

nagirgir mangalapi, nasintak samunde munde, nauja manotari, siboto unung unung, nauja mangangi nangi, Napabuka buka pintu, napadung dang dungdang ari, napasorop sorop ombun, di gorjok gorjok ni ari, parambe rambe nasumurung, sitapi manjalahi, napatorus torus somba, tu ompunta Mulajadi , Tuat ma hamu ompung, sian ginjang ni ginjangan, sian langit ni langitan, sian toding banua ginjang, sian langit na pitu tingka, sianombun na pitu lampis, sian bintang na marjombut, tu lapel ape bulu duri, sian mual situdu langit, tu gala gala napul pulan, hariara sangka mandeha, baringin tumbur jati, disi do partungkuan ni Ompunta Mulajadi” (Siahaan : 1982 : page18) (I prayed, call to you Lord, God Almighty, God with three names, three kingdoms which controls the heavens the earth and all its contents beginning of

"dungdang" the beginning of charisma, Siuntung untung na Bolon, bird kites,

Siraja inda inda, Siraja idapati , who carry plate in the middle heat of the sun , who easy to order, who easy to picked up, who know what was discussed, as well

as sensitive,

who open the door, determines the day, a calm day on hot of the sun, who calm the bad situation of heart, and who shows the best way, who continued pray to God. Come Thou O Lord, from the place of the Most High from the sky and the universe. Of the seven heavens and seven layers of clouds

Thus, in Tonggo tonggo (prayer), it is clearly said that God is the creator of the earth and the seventh dwells on the seventh level of heaven, and on the seventh layer of clouds.

. From spring of water to the sky, and there He dwells,Father almighty creator of heaven and earth).

3. Aek Sipitu Dai symbolizes the traditional Batak herb medicine. Many of which have seven conditions, should be done seven times, and should have seven pieces of leaves.

4. Aek Sipitu Dai symbolizes order of Margondang event (Gondang Batak). In the

event of Margondang, the event must start with Gondang Sipitu Ombas (seven

rhythms of the songs being played non-stop without dance). After Gondang Sipitu

Ombas is completed, then the dance event begun, but the event should start with "Pitu Mangaliat Hali" ( seven times around the field and dance).

5. Aek Sipitu Dai symbolizes to "partuturan" (Call) in the structure or

arrangement Tarombo (genealogy) as only seven generations who have a call in

one lineage, namely: Ompu ( Ancestors) is all the generations from three

generations of the above, Ompung ( Grandfather) is those who are two

generations above us, Amang (Dad), is a generation above us, Haha Anggi

(Brother and sister) the same generation of people who we are, Children

(Children) is one generation below us, Pahompu (Grandchildren) are people of

two generations below us, Nini (Great-grandson), three generations of the people

below us.

6. Aek Sipitu Dai symbolizes the descent of ten Guru Tatea Bulan, only seven of those who have children, namely: Saribu King, Limbong Mulana, Sagala King, Silau Raja, Boru Pareme, Bunga Haomasan, Anting Haomasan. These name are

group namely “ Sipitu Tali” (seven in one group) and these name is as guidelines

Turpuk also the bassis of traditional law in Limbong, either personality or as a group.

But three of them (sons of Guru Tatea Bulan) have supranatural power that is: Raja Uti who live in the air, on land and at sea, Biding Boru Laut (Boru Tunghau) live in forests or land, and Nan Tinjo lives in Lake Toba or the sea.

7. Aek Sipitu Dai has own story about Si Boru Pareme, because at this place (Aek Sipitu Dai) Si Raja Lontung and Si Boru Pareme met, they later married and had seven children, namely: Sinaga, Situmorang, Pandiangan, Nainggolan, Simatupang, Arita, and Siregar. Until now, if there are people who possess Si

Boru Pareme, then the person that is always asked to Marnortor (Dance) in Aek

Sipitu Dai.

Picture 1. Pancur pertama,Aek Ni Poso-poso

Picture 2. Pancur kedua (Aek Ni Nahasaepan), Pancur ketiga ( Aek ni na Subur), Pancur keempat (Aek ni Sibaso)

Picture 3. Pancur kelima (Aek ni Pangulu)

Picture 6. Bowl for banana,egg,banana, betel leaf, lime

4. CONCLUSION AND SUGGESTION

4.1 Conclusion

After having discussion about the existence of Aek Sipitu Dai, it can be

concluded :

• Aek Sipitu Dai is seven different flavors that is from seven springs and incoperated in long bath.

• Aek Sipitu Dai has a history associated with Siraja Batak,and belonging to descendants of Guru Tatea Bulan (the first child of Si Raja Batak). Even today, people still believe that the water has the strong power to heal every illness.

• Aek Sipitu Dai has three values: Material Value, Vital Value and Spiritual Value.

4.2 Suggestions

Aek Sipitu Dai is one of our heritages that has to be taken care, not only by people of the village but to visitors. The local government should protect this place because this place can be the source of income for the government.

REFERENCES

Gultom Rajamarpodang, DJ. 1992. Dalihan Natolu Nilai Suku Batak. Medan:

CV. Armanda.

Kozok, Ulli.1991. Aksara Batak. Jakarta : Panji Pustaka

Mangaji, Etta Mamang dan Sopiah. 2010. Metodologi Penelitian. Malang:Andi

Yogyakarta.

Monotarama Simanjuntak dan Bungaran Atonius.2012. Konsepku Membangun

Bangso Batak: Manusia, Agama, dan Budaya. Jakarta: Yayasan Pustaka Obor Indonesia.

Setyawati, Edi. 2010. Budaya Indonesia Kajian Arkeologi, Seni, dan Sejarah.

Jakarta: PT Raja Grafindo Persada.

Sitorus, Notonegoro. 2000. Nilai dan Norma Sosial. Jakarta :CV Usaha Makmur

Siagian, Matias. 2011. Metode Penelitian Sosial. Medan: PT. Grasindo.

Siahaan, N. 1982. Adat Dalihan Natolu. Jakarta: Grafina.

Soemanto, Wasty. 1998. Pedoman Teknik Penulisan Karya Ilmiah. Jakarta: Muri

Picture 1. Pancur pertama,Aek Ni Poso-poso

Picture 2. Pancur kedua (Aek Ni Nahasaepan), Pancur ketiga ( Aek ni na Subur), Pancur keempat (Aek ni Sibaso)

Picture 3. Pancur kelima (Aek ni Pangulu)

Picture 4. Pancur keenam (Aek ni Doli)

Picture 6. Bowl for banana,egg, banana, betel leaf, lime

4. CONCLUSION AND SUGGESTION

4.1 Conclusion

After having discussion about the existence of Aek Sipitu Dai, it can be concluded :

• Aek Sipitu Dai is seven different flavors that is from seven springs and incoperated in long bath.

• Aek Sipitu Dai has a history associated with Siraja Batak,and belonging to descendants of Guru Tatea Bulan (the first child of Si Raja Batak). Even today, people still believe that the water has the strong power to heal every illness.

• Aek Sipitu Dai has three values: Material Value, Vital Value and Spiritual Value.

4.2 Suggestions

Aek Sipitu Dai is one of our heritages that has to be taken care, not only by people of the village but to visitors. The local government should protect this place because this place can be the source of income for the government.

REFERENCES

Gultom Rajamarpodang, DJ. 1992. Dalihan Natolu Nilai Suku Batak. Medan: CV. Armanda.

Kozok, Ulli.1991. Aksara Batak. Jakarta : Panji Pustaka

Mangaji, Etta Mamang dan Sopiah. 2010. Metodologi Penelitian. Malang:Andi Yogyakarta.

Monotarama Simanjuntak dan Bungaran Atonius.2012. Konsepku Membangun Bangso Batak: Manusia, Agama, dan Budaya. Jakarta: Yayasan Pustaka Obor Indonesia.

Setyawati, Edi. 2010. Budaya Indonesia Kajian Arkeologi, Seni, dan Sejarah. Jakarta: PT Raja Grafindo Persada.

Sitorus, Notonegoro. 2000. Nilai dan Norma Sosial. Jakarta :CV Usaha Makmur

Siagian, Matias. 2011. Metode Penelitian Sosial. Medan: PT. Grasindo. Siahaan, N. 1982. Adat Dalihan Natolu. Jakarta: Grafina.

Soemanto, Wasty. 1998. Pedoman Teknik Penulisan Karya Ilmiah. Jakarta: Muri Aksara.