GURU SOMALAING PARDEDE TERMAKAN RAYUAN ELIO MODIGLIANI (5)
Banyak kepala suku dan datu yang semula berpihak kepada Sisinga Mangaraja kemudian memihak pada Kristen dan pemerintah Belanda, dan mencari kekuatan misterius yang menyebabkan kekalahan mereka. Baik Gereja Kristen maupun pemerintah kolonial bisa beroperasi tanpa dukungan dari elit lokal, dan sebagian besar kepala suku yang berpengaruh dan menjadi Kristen diangkat menjadi distrik, sub-distrik, atau kepala desa oleh penguasa kolonial. (29) Beberapa datu yang baru saja berubah keyakinan diangkat i menjadi penatua atau pembantu paroki dari misionaris Jerman. (30)
Many chieftains and datu who had at first sided with Si Singa Mangaraja later accepted Christianity and Dutch rule, seeking a share in that mysterious power which had brought about their defeat. Neither the Christian Church nor the colonial goverment could operate without support from the local elites, and most of the influential chieftains Who became Christians were appointed district, sub-district, or village heads by the colonial authorities. (29) Some newly converted datu became parish elders or helpers of the German missionaries. (30)
Namun,Guru Somalaing tidak mau menyerahkan dirinya ke rezim baru ini(Belanda). Dalam kesaksiannya, ia mengeluhkan inflasi kekuatan kepala suku Batak di bawah kolonialisme. (31) Setelah memperoleh sanksi dari penguasa kolonial, mereka menjadi lebih menindas/ menekan dibanding sebelumnya terhadap bawahan mereka dan ke arah kepala suku yang tidak menerima tawaran posisi sesuai konsep Belanda, walaupun mereka sebelumnya adalahpara penguasa otonomi .Mengenai kegiatan misionaris, ia mengeluhkan penghapusan adat Batak Toba di mana pria yang sudah menikah akan mengambil janda saudaranya sebagai istri keduanya. Somalaing berpikir bahwa secara keseluruhan masyarakat tradisional lebih baik daripada Eropa yang baru-dipengaruhi satu. Singkatnya, ia menghadapi kontradiksi antara kekuatan yang tak tertahankan orde baru dan gangguan sosial yang memunculkan. Setelah merenungkan dilema ini, Somalaing menerima wahyu dari Allah, yang, ia kemudian berkata,mendapat petunjuk cara terbaik untuk berbagi kekuasaan yang telah membawa kekuasaan Belanda dan Kristen ke Tanah Batak.
Saya selama ini memikirkan urusan dan bagaimana untuk membawa perbaikan pada mereka (masyarakat toba). Kemudian Tuhan Yesus muncul saya mundur dan sementara tubuhku tetap di bumi, jiwaku dibesarkan ke surga oleh-nya dan dibawa ke hadapan Allah. Ini memberi saya untuk memahami bahwa saya “anggini Tuhan”, saudara Tuhan. Oleh Tuhan, saya dikirim untuk berkhotbah doktrin baru kepada orang-orang, sehingga pengikut saya akan menjadi permalim.(32)Somalaing mengklaim bahwa ia dibawa ke surga oleh Yesus dan diperintahkan untuk mengabarkan ajaran baru oleh Allah. Dewa yang memberikan perintah pada Somalaing bukan Tuhan Batak ter Tinggi , Debata Mulajadi Na Bolon. Menurut Somalaing, itu Jehova dan dia bersikeras bahwa Allah adalah sama dengan Allah orang-orang Kristen. (33) Namun, akses jalan kepada Allah bukanlah cara Kristen modern, tapi agak tradisional Batak salah satu. Dalam agama Batak datu sering menerima pesan dari dewa dalam mimpi atau penglihatan.(34)
However, Somalaing could not cast himself into this new regime. In his testimony, he complained of the inflation of the power of Batak chieftains under colonialism. (31) After gaining the sanction of the colonial authorities, they became more oppressive than before towards their subordinates and towards the chieftains who did not receive positions in the Dutch scheme, although they had previously been autonomous rulers. Concerning missionary activities, he complained of the abolition of the Toba-Batak custom in which a married man would take the widow of his brother as his second wife. Somalaing thought that on the whole the traditional society was better than the new European-influenced one. In short, he faced a contradiction between the irresistible power of the new order and the social disruption to which it gave rise.
After reflecting on this dilemma, Somalaing received a revelation from God, who, he later said, showed him the best way to share the power which had brought Dutch rule and Christianity to the Batak area.
I thought over these affairs and how to bring improvement on them. Then the Lord Jesus appeared in my retreat and while my body remained on the earth, my soul was raised to heaven by him and brought before God. This gave me to understand that I am the “anggini Tuhan”, the brother of the Lord. By the Lord, I was sent in order to preach a new doctrine to the people, so that my followers would be the permalims.(32)
Somalaing claimed that he was brought to heaven by Jesus and was ordered to preach a new doctrine by God. The god who gave Somalaing this order was not the Batak High God, Debata Mulajadi Na Bolon. According to Somalaing, it was Jehova and he insisted that his God was the same as that of the Christians.( 33) However, his path of access to God was not a modern Christian way, but rather a traditional Batak one. In Batak religion a datu frequently received messages from deities in dreams or visions.(34)
Doktrin yang Jehova perintahkan untuk berkhotbah adalah, menurut laporannya sendiri:
menghormati para tua-tua;
tidak pernah berbohong;
tidak mengambil/memakan daging anjing atau babi, atau daging atau darah binatang yang telah mati karena penyakit;
dan menyucikan jiwa dan tubuh.
Ini bukanlah merupakan ide-ide baru, dan umumnya mencerminkan moral tradisional Toba Batak . Pengikut Somalaing, yang disebut Parmalim, adalah “orang-orang yang berusaha untuk menjadi kudus atau menjadi murni”. Kata Parmalim berasal dari kata dalam bahasa Arab “muallim”, yang berarti pemimpin agama. Namun, di antara Toba Batak kata “malim” tampaknya telah diganti menjadi arti “suci” atau “murni”. Sebagai contoh, dalam satu doa Si Singa Mangaraja disebut sebagai “raja na pitu hali malim”(35) (raja yang tujuh kali suci). Raja suci ini Si Singa Mangaraja dan pengorbanan-imam yang ditunjuk (parbaringin) tidak baik mengkonsumsi daging anjing atau babi. (36) ide-ide Islam telah menyebar dari Barus ke daerah Toba abad sebelumnya, dan menghindari daging babi dan anjing sudah lama bagian Batak Toba-doktrin agama. Somalaing diterapkan kode agama elit ini kepada semua pengikutnya, dan juga melarang mereka memakan daging binatang yang mati karena sakit karena mereka tidak Malim. Penentuan apa yang suci atau murni didasarkan pada nilai-nilai Batak Toba. Tetap menjaga esensi dari agama adat dan sistem nilai, Somalaing percaya bahwa ia telah menemukan cara sumber daya yang tepat mengubah masyarakat Batak. Dia menerima wahyu pada tahun 1890.
The doctrine which Jehova ordered him to preach was, according to his own account: pay respect to the elders; never tell a lie; do not partake of dog’s meat or pork, or of the meat or the blood of animals which had died of illness; and purify both soul and body. These were not especially new ideas, and generally reflected traditional Toba-Batak morals. Somalaing’s followers, who were to be called Parmalim, were “the people who endeavour to be holy or to be pure”. The word Parmalim is derived from the Arabic word “muallim”, which means a religious leader. However, among the Toba-Batak the word “malim” seems to have hanged over the centuries into the meaning of “holy” or “pure”. For instance, in one prayer Si Singa Mangaraja was referred to as “raja na pitu hali malim”(35) (raja who is sevenfold holy). This holy raja Si Singa Mangaraja and his appointed sacrifice-priests (parbaringin) did not consume either dog’s meat or pork.(36) Islamic ideas had spread from Barus to the Toba area centuries earlier, and avoiding pork and dog meat had long been part of Toba-Batak religious doctrine. Somalaing applied this elite religious code to all his followers, and also prohibited them from eating the flesh of animals which died of illness because they were not malim. The determination of what was holy or pure was based on Toba-Batak values. While maintaining the essence of the indigenous religion and value system, Somalaing believed he had found a way tomthe source of power that was transforming Batak society. He received the revelation in 1890.
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