Clever but stupid

About "Si Bisuk Na Oto" & "Alak Na Bisuk" 

Table of contents 

Epilogue ................................................. ................. 

"Si Bisuk Na Oto": "Bisuk na so tar parguru, 
oto na so tarajari".....................................................

'Parlosok' (idler) and 'Pargabus' (liar)........

'Oto' (stupid) and 'Dangol' (sad)..................

"Alak Na Bisuk" : "Ringgas marsipoda man-
jalaki bisuk na peto"......................................

Bisuk Na Peto................................................

Proloque ................................................. ..................

     Literature ...................................................

Informants....................................................

Appendix 

Carito: 

"Alak Huta Ronggur" 

"Angan-angan Ni Bayo Parpikek" 

Turi-turian:

"Mata Guru Roa Sisean" 

Ende-ende (Pantun): 

"Humaliang Na Dung Sambang" 

Ende: (Liric) 

"Ungut-ungut"
"Sitogol"

======================================================
PROLOQUE

Praise and gratitude to Allah SWT said over due for the gift, the grace and guidance of his then writing "little book" titled subject "About Si BisukNa Oto & Alak Na Bisuk" can be resolved. Actually there are two things that motivated the author to make this little book: first, since attending elementary school through to the end of the year 2014, was the term Si Bisuk Na Oto, is still quite popular in some Mandailing, giving rise to a sense of wonder who actually Si Bisuk Na Oto this in the context of socio-cultural life of the Mandailing in the past; second, what is its relevance to discuss the figure of Si Bisuk Na Oto to the present. 

By doing a brief research, it is known that Si Bisuk Na Oto has a very bad temper. This is reflected in the saying: bisuk na so tarparguru, oto na so tarajari (wise man who can not be a teacher, and a fool who can not be taught), so that its existence is often a "subject of gossip" in Mandailing community. 

One of the "Figure of Indonesian short story" ie M Kasim has been digging and lifting existence Si Bisuk Na Oto this in his short story titled "Bertengkar Berbisik" (1929). But earlier writers and tribal education leaders Mandailing, namely Willem Iskander (1840-1876), both on the poems and short stories in the book that he authored "Si Bulus-Bulus Si Rumbuk-Rumbuk", very clearly illustrates how he really hoping so that future generations seek out and find the path 'bisuk na peto' to be able 'ringgas marsipoda' (studious) to be 'alak na bisuk' (wise and clever), so the order of a society more advanced Mandailing and dignity can be realized in the future. 

Still stick in the memory, that old people we once were always forbidden to cut down the trees in the forest in vain because such actions would make 'manggora na so nida' (arrival of warnings and or punishment of the inhabitants of the supernatural or ancestral spirits ), might later cause plagues 'maila godang' (major disaster) for all residents 'huta' or 'banua' (village). So 'Si Panggora Na So Nida' (the occupants faerie) is inhabiting certain places in the forest called 'na borgo-borgo' ('wet and cold'). Strong suspicion that, the existence of dwellings subtle beings or ancestral spirits called 'na borgo-borgo', as a place to be feared and respected of the ancients, it is essentially to achieve a good balance of the ecosystem so that the harmony of life between human and natural environment is always maintained and maintained continuity. In the context of forest destruction fancy term Illegal logging, maybe some of us no longer feel afraid and reluctant to place or 'na borgo-borgo' region and its inhabitants. It happened probably because we now no longer appreciate and respect the ancestors and noble heritage. If among our people there participating Mandailing destroying ecosystems in their own ancestral land, then from one side 'koum-sisolkot' ('big family') we are acting like it can be categorized as 'Si Bisuk Na Oto', who is only concerned with the need for a moment without seeing much greater benefits in later on. 

We really should be grateful and happy that the Batang Gadis river region has now been established by the Government of Indonesia as a protected area called Batang Gadis National Park (TNBG). Likewise, we must remain vigilant and on guard so as not TNBG looted and destroyed by "those who do not want to be responsible" as has happened in areas other protected forests in this beloved homeland. To that end, the noble cultural values ​​such as 'olong dohot domu' (compassion and a strong sense of brotherhood), 'sasiluluton sasiriaon' (both sad and happy), 'salumpat saindege' (cooperate), 'sahata saoloan' 'satumtum sapartahian' (accord-one word), 'mate mangolu sapartahian' (as lively as dead-based appointments), and so very necessary and urgent to be internalized and applied again by the Mandailing in this life for the sake of progress and mutual benefit in the future, hopefully!!!

"Si Bisuk Na Oto: Bisuk na so tarparguru, oto na so tarajari" 

During sitting in elementary school about 40 years ago and up until now is still occasionally heard people say the term Mandailing was able to 'stimulate' the nerves of our brain to think and reflect back, ie Si Bisuk Na Oto, which literally means 'the wise fool'. Complete picture of the mindset and behavior of Si Bisuk Na Oto can be known from folk tales Mandailing ever excavated and then written by Muhammad Kasim Dalimunte in a short story titled "Bertengkar Berbisik" (1929). Muhammad Kasim Dalimunte or better known as M. Kasim alone, including one of the pioneers of short stories (short story) in our country so that the figure of the author's bloody Mandailing crowned as the "Figure of Indonesian Short Story".

According Ahmadun Yosi Herfanda (2006), in Indonesia known 'short story' began in the 1930s. The stories are brought very urbanistik taste and become part of the urban form of expression educated society. Since then, stories have become a new medium for recounting the customs or traditions of society in the modern taste. But more than that, the traditions of society that is written in the form of the short story reinterpreted, a dialogue, questionable, and even sued. The stories are made ​​in the form of literary short stories bertipologi is arguably typology refers to the treasury of short stories in Western literature. History records that in Indonesia, the short story is a literary genre that is much younger than the poetry, novel, or drama. Short story writing in Indonesia started getting excited and vibrant as it is supported by the publication of two important magazines at the time, namely "Pandji Masyarakat"and "Poedjangga Baroe". The themes were originally only reveal things light and humorous, like short stories on Si Bisuk Na Oto, then began to evolve into serious themes such as humanity, movement and nationality, as well as revolution.

Quite popular terms Si Bisuk Na Oto among the people of the past and present Mandailing indicated three important things: first, up to now may still exist between Mandailing people who have the mindset and behavior, but who it is, where to stay and how much not known; second, patterns of thought and behavior Si Bisuk Na Oto is deemed "not good" because it does not fit or conflict with cultural values ​​orientation Mandailing; and third, in line with the orientation Mandailing cultural values ​​would that not everyone should have a 'bisuk naso peto', but 'bisuk na peto' for the human figure can be wise and prudent (alak na bisuk), or in other words, the alignment between sensitivity conscience ("emotional intelligence") and the power of reason ("intellect-mind") is owned by any person should Mandailing customary provisions since dohot ugari containing the noble values ​​internalized and practiced throughout life, such as: 'olong dohot domu' (love each other and be united); 'salumpat-saindege' (hand in hand), 'sangap marmora' (honor and glory to the mora), 'elek maranakboru' (good at taking care and loving anakboru), 'manat manat-markahanggi' (always cautious among fellow brothers semarga); 'mate mangolu sapartahian' (alive and dead sepenanggungan), 'sahancit sahasonangan' (thick and equally perceived), 'sasiluluton sasiriaon' (rigors and excitement borne jointly), 'sahata saoloan satumtum sapartahian' (agreed to always accord-one word), 'marbaso' (obey manners relationships between men and women), 'sangko' (be respectful towards those who are older and those who have been duly honored as 'Raja' (king), 'Hatobangon' or 'Namora-Natoras', and others.

'Parlosok' (idler) and 'Pargabus' (liar) 

In connection with 'parange' (character) of Si Bisuk Na Oto these, anthropologist Zulkifli B. Lubis verbally say, that to better understand the bad tempers where Si Bisuk Na Oto can be done by digging and explore 'parumpamaan' (traditional expressions) that are owned by the Mandailing community. 'Parumpamaan' one ever reads: 'bisuk naso tarparguru, oto na so tarajari'. That is, although the Si Bisuk Na Oto tend to "feel" him 'bisuk' (wise) and 'pistar' (smart), but he can never be "a teacher" good in guiding and teaching others. In contrast, people generally perceive that Si Bisuk Na Oto in Mandailing is actually a fool. Ironically, although he was actually classified as a fool, but because he felt he was too 'pistar', so koum-sisolkot (the relatives) will never be able to guide and teach him to be a 'alak na bisuk', the man who has the mind-mind and mind good manners. In this connection, it should be noted that according to Mandailing cultural value system, someone who 'pistar' not necessarily belong to someone who 'bisuk', but someone who said bisuk certainly people who also 'pistar'.

That is why Si Bisuk Na Oto likened also as 'alak na marraja di ulu totna', which is someone who tends to own desires, someone who rarely uses common sense and conscience. In addition, it also includes people who always want to win themselves, not to be outdone from others and always looked down on everyone else. In Mandailing, people who have such properties is called 'alak na gutgut'. And along with it, to cover up the sides of the weak or incompetence in many ways, because Si Bisuk Na Oto was actually included 'alak na losok' (lazy people) learned, then he never was ashamed to tell her life experiences he always season with bubbling or cork (lie), as lies are revealed in the stories of the people who've dug Mandailing and short stories written in the Fight M. Kasim Whisper. According to some parents, the 'gutgut' Mandailing it is okay but do not 'magutguttu' later others suspected brain 'damaged'.

For those of us who've read the short stories of M. Kasim, probably still remember the cork or gab (lie) which is spoken by Si Bisuk Na Oto to the reader when he was hunting in the forest by using 'bodil' (shotgun) and catch fish in the river using nets. Just a reminder again, that it is said one day this Si Bisuk Na Oto go hunting in the woods. From morning until late afternoon, he continued to wander in the woods, but the game is expected yet also obtained. After a long swirled in the forest, he finally felt tired and hungry. So he rested under a tree while continuing to hold the gun with both hands. His left hand holds the bottom (base) guns, while the index finger of his right hand attaches to the trigger gun that can be pressed at any time to spew bullets shotgun hers heat from the barrel. Not long after, still in that position, he was asleep. But not long ago he suddenly woke up because there was "something" that disturb his sleep. When his eyes slightly open (glance), he saw a balloon (guinea fowl bird) perched right at the top of shotgun hers. Then, without causing the slightest movement, he quickly pulled the trigger senapangnya: 'bammm', then the balloon was dead on the spot and then "puk", the bird fell to the ground right between his legs. His heart was very happy while 'mikim-mikim' (smile) sign him quite satisfied, after getting the game on that day.

On another day, Si Bisuk Na Oto go to stem 'aek' (river) bringing nets to catch 'gulaen' (fish). Not long after he had reached the edge of the river and preparing their nets. 'jala' (fishing nets) was thrown into the river, sometimes nets thrown to the side, sometimes a bit to the middle of the river: in a nutshell that's how he did alternately and repeatedly but baluang (container where fish) had been yet also contains 'gulaen'. Whereas in the trunk 'gulaen aek'  it quite a lot and kind also vary among others: 'aporas', 'sulum', 'cen-cen', 'siating', 'baung', 'tingkalang', 'lonjing', 'aruting', and 'abaro'. So clear and net river water at that time (during the destruction of ecosystems in Mandailing yet), the fish was evident wandering in the water of the river, running to and fro all the more so when there are villagers who were manjala or mandehe (catch fish with second hand). Approximately 'sepenanakan nasi' (until the rice is cooked) passed, he still remains 'manjala' but he has not been too lucky. Unexpectedly, the observant eyes saw a pair of ruak-ruak (bird 'belekek') was busy foraging in the grass at the edge of the river, while in the water looked a few fish swimming. Instantly it also appears a strong desire in his heart to get a pair of 'loose-loose' and the 'gulaen'. Without thinking, he then threw his net: nets strewn about the half of the land on the edge of the river and the other half fell into the river. As a result, birds and fish can be captured at once. After inserting the fish into a bird baluang and foot binding in order to carry, then he went home while 'mikim-mikim' (smile small) anyway because imagine how good he'll eat at home with dishes of fish and birds catch.

'Oto' (stupid) and 'Dangol' (sad) 

Anxiety handful 'alak na bisuk' (wise man) in Mandailing to the problem of "ignorance" has already emerged from hundreds of years ago, such as Willem Iskander (1840-1876) once expressed through literary works (poems) are quite popular during his lifetime to date is titled "Ajar Amangna Tu Anakna Na Kehe Tu Sikola", the poem reads in part:

Iabo ale amang sinuan tunas! 
Langkama ho amang marguru tu sikola 
Ulang hum baen luas-luas 
Tai ringgas ko amang marsipoda 

(O ... my son

you went to school

do not do as you please

But you have to study hard)

Imale nian amang 
Por ni ho roangku marbisuk 
Ampot sogot madok-dokma ulala pamatang 
Anso ho doma ubaen usuk 

(That's my son

Keeinginanku you're smart

Maybe bdanku getting old

I made for you to pass)

In the second verse, Willem Iskander mentioned above contain a moral message that education is important to have a broad knowledge and deep is the "key to opening the door of happiness" in the future. Someone who is lazy to learn, both from themselves and from the experience of others, will make himself remain ignorant forever. In addition, the same relative moral content also implicit and explicit in the traditional expression is often asked among fellow young children and adolescents Mandailing reads: "Sate Soto Mate Na Oto" (the stupiid will die), meaning fool potential misery experienced throughout his life and because it makes it always 'dangol' (sad). It happens no other than learning that is due to laziness knowledge owned science to be very limited (poor). That's why wise people always say that "ignorance is the source of human misery in his life". Likewise, do not try to say: "na oto ma ho!" or "Si Bisuk Na Oto" to 'koum-sisolkot' (the-relatives) us, because words like that will make them irritable and "tempered", so it is a case of potential cause ('parbadaan'), both verbally ('martongkar') and physical ('martenju').

Other poems written by Willem Iskander (Si Sati) who wanted the next generation Mandailing always 'ringgas marsipoda' (diligently seek knowledge) to find that 'bisuk na peto' later became 'alak na bisuk', expressed in poems entitled "Mandailing". He wrote his poems was when it was at 'Adian Bania'. The poems contain 'sipaingot' (advice) to the parents to never forget advised the children to search and find 'bisuk na peto': before he left Tano Rura Mandailing while since because of the "golden opportunity" to gain knowledge in the country Si Bontar Mata (Netherlands) for several years. The last two stanzas of his poems containing 'sipaingot' it reads:

Tinggal ma ho ale jolo 
Anta piga taon ngada uboto 
Muda uida ho muse mulak 
Ulang be nian sai maoto 

(I left you a while

who knows how many years I do not know

if you see again

do not remain ignorant anymore)

Lao ita marsarak 
Marsipaingot dope au di o 
Ulang lupa paingot danak 
Manjalai bisuk na Peto

(When we want to split

I would still advise you

do not forget to give advice to children

looking for true knowledge)

One way in which Si Sati to eradicate ignorance in Mandailing is through art and culture (literature) and education. Until now there are many people who still remember Mandailing, that Willem Iskander birth Pidoli Lombang (Mandailing Godang), the father is Raja Tinating , while his mother is Si Anggur (Boru Lubis) derived from the Rao-rao (Upper Mandailing), is a village across the Batang Gadis river and not far from the mining villages in Mandailing Julu. She never attended grammar school founded in Panyabungan Dutch colonial government and later became a teacher there. Because when he was among those who diligently seek 'bisuk na peto' making it the 'alak bisuk', so he obtained a "chance" (scholarship) to increase knowledge (learning) to the Netherlands. After completing his education, but due to continued ill so could not continue his studies, he went home to my hometown. A few years later he managed to set up a "school teacher" in Tano Bato (near the village of Kayu Laut now quite famous with 'Kue Bika' sold snacks when 'Ari Poken') to realize the noble ideals which had long been buried, that is to educate 'Alak Mandailing' or 'koum-sisolkot' through education and arts and culture.

In his book "Man and Art" (1984), Dick Hartoko there advocated the view of Aristotle, that poetry (art in general) is more philosophical and more weighty than the history of art as expressions of a general nature, whereas history dealt only with specific matters. In other words, in describing the things that might happen, the artist must consider the "internal logic" or the inevitability of things that could possibly happen. The literary critic stated, that the events or parts of a poem should 'interrelated' ("Poems are supposed to Cohere"). In this case, it is not so important whether an event really happened, because what matters is whether it makes sense that the incident may have occurred. Through observation of an artist, an event raised on a more universal level, so that his work can clarify (katharsis) nature of our feelings. Up to the time of Immanuel Kant, philosophers tend to incorporate an aesthetic experience in the field of logic (the science that teaches how to reason with the right) or in the moral field (science that teaches how to do properly). This is not surprising because in the aesthetic experience are both cognitive elements (involving knowledge) and moral elements. For example, in Chinese philosophy found only one term for the sense of beauty and moral, that 'tao', meaning 'street'. Taoism teaches that those who take the 'road' the right to be able to distinguish between good and evil, and between the beautiful and the ugly. It is known that the traditional education in the past, both in the East and the West, the sages argue that if the flavor of a well-educated young then he would not have the heart to do evil against fellow human beings and other living creatures.

Meanwhile, Donald B. Calne in his book "Within Reason" (1999) argues that "the power of poetry depends on the choice of words and how words are strung together", so that it becomes a coherent whole and contain deep meanings were able to stimulate human emotions. "Every work of art is unique and each one made ​​specifically for his own culture. Any kind of art best all-rounder in conveying a sense of, if directed to support the community culture. That new view using reason to question the existence of Art with a capital S, which is equal for all people. The new view look at all the art forms have direct social goals", among others, to strengthen the cohesiveness between supporting fellow citizens. In terms of his role, "art is still the unifying power of culture and subcultures create 'a society', from the first until now.

As written in the essay book Si Bulus-Bulus Si Rumbuk-Rumbuk by Si Sati, besides composing poems are laden with messages of morality, ethics and the importance of seeking 'bisuk na peto' through the process of learning (education) is good, Willem Iskander also the author of several stories short with the intent and purpose are relatively similar to the writing of poems. The point is, he has a strong desire to be able to minimize the amount of Si Bisuk Na Oto and then hope that the 'alak na bisuk' growing steadily from day to day, is the main base of capital to be able to plan and carry out the construction of the life-sisolkot koum in the 'Banua Mandailing' much better in the future.

Some of the poems and 'short stories' written by Willem Alexander, in order to more easily understand their meaning, either express or implied, then freely adapted into Indonesian as follows.

Marburu Di Bagasan Bilik

(Hunting in In the Bedroom) 

It is said that formerly there was a Sultan who loved to hunt and that's what makes his penchant often settled outside the village. But she had long fallen into poverty, forced to sell his farm, including rainforest hunting. What remains is his dog Baruang Si and a cymbal (metallophone) named 'Si Tingguang' as memories when later he settled in the village.

In the village he occupies a large house. Chambers broad and wide window anyway. The floors are made of boards covered with rattan mats. On the wall hung pictures of dogs and deer. Seeing all that the Sultan was excited and happy because the place was like a jungle hunt tub. Instantly the blood such as boiling and pounding heart, has emerged a strong desire to hunt as he often did before.

Not long afterwards, he was at canang pounding as he ran here and there, is like a real hunt. In the booth he saw pictures of deer that have been lying waiting for death, while the 'Si Baruang' were also barking loudly with the same feeling as perceived his master, turbulent blood back. This situation makes noise and commotion in the house is remarkable that disturb the peace of others.

Because of the commotion, another person who occupies the cubicle house on it screaming and begging noises stopped because his ears ache to hear it. However, if only the Sultan replied by saying that what he did it is a job that is often done in the woods hunting and hunting in the woods is indulgence and pleasure. For that he should not be banned by anyone to do so. Regardless of the person objected to it, the Sultan kept his hunting activities that give rise to the frenzy atmosphere.

Not long after, the water came down from the top of a fairly heavy shower in the tub like buts (bathing place) so flooded his room cubicle. Seeing the flood, the Sultan was screaming trying to reprimand the person who occupies the upper chamber, because his cell was submerged in water and all wet clothes. Whatever was said by the Sultan had no meaning anymore because the water had flooded the room cubicle and membahasahi some of its contents. Inevitably the Sultan became furious and he hastily went to people who live in the upper chamber.

Arriving at the top of the booth, he saw a booth above the stagnant water of the lake basin as the room owner spilled a lot of water into his bedroom floor, after which he sat on a tray and never wet (always dry). The man sat back while holding a fishing rod (fishing equipment fish) and said: "I'm here for fun, we each do as they wish, thou under deer hunting, then do not forbid me to fish here!".

Siakkak Dohot Landuk 

(Crow and coney) 

Experience and reality teach us, that the person who adored praised happy indeed is a very easy to be fooled. Anyone knows that the bird crow never actually has a good voice and melodious, deafening booms (noisy) because the sound bath goat dragged midnight.

The clever hare see the weak side of the crow and the raven by exploiting this weakness he often obtain palatable food (bananas) belongs to the Ravens. Once the crows perched in a tall tree and a banana wedged in its beak. Seeing it, the hare and said: "O Crow, fur is very beautiful, but it is also very melodious voice and sounds like a beautiful 'tulila' (wind instrument that looks short and small). Though the lizard bird chirp tunable rowo enough, but when compared with a voice that was more melodic. Duhai the Ravens, used to sing while sitting relaxed in order that my heart is being entertained and worried perk".

Hear flattery and adulation that the hare, and the Ravens are so happy and raises her desire to sing demonstrating his skill. But unfortunately, when the beak is opened to sing, suddenly squashed banana halving it apart and fell to the ground. With happy hearts while laughing at the stupidity of the raven, the hare picked the delicious banana and rushed into the woods.

Ama ni Marpuli Odong 

(farmers sap) 

In addition to gardening and farming in paddy fields, the Mandailing also take palm tree juice (called 'ngiro') through their stems to be used as palm sugar, but some are made ​​into wine (a type of liquor) as an additional livelihood.

To process this 'ngiro' into palm sugar (red), they usually make a hut in the woods or on the edge of the forest, but there are also some that took him to the village. Loom where it is not uncommon to manufacture sugar is also used as a temporary residence for a nuclear family (father, mother and their children).

The palm juice makers (called 'siparagat') is not only work in the morning and afternoon because if the sun begins to set, the paragat went to a palm tree will take water it to make a small rite called 'manggual bargot'. By singing certain songs short, he hoped that it earned ngiro good quality and also a lot.

Terbutlah a man named 'Ama ni paragat Marpuli Odong', a very diligent work because he wanted to get rich and could buy a horse that really wants. He is willing to settle down in a hut for days and rarely return home, the other is not able to realize his desire to own a horse.

One day when he was working manggual bargot, raised vanity in his heart at the sight of the many palm runoff into the reservoirs. In his heart he promised to buy a horse from the sale of wine Toba hers. Unconsciously he rode like a tub palm tree frond people who were riding while drinking palm wine obtained that day. However, unexpectedly, suddenly riding frond palm tree that was broken, and 'si paragat' it was falling down. His fall from the top of a palm tree that resulted in his right hand the "auspicious" is broken and the other limbs are also sick. His mind is always sad and grieving after the accident occurred because he could no longer lead to work to support themselves and their families.

Tragic fate of the paragat this be a lesson and good advice so that we do not want something that possessions will not be obtainable, and that our hearts wade calm in this life, how else is that we simply both ends meet and grateful.

Na Dangol Na So Binoto 

(Ignorance Causes of Suffering and Sorrow) 

Willem Iskander advised that you should never feel embarrassed to ask people who know so we do not get embarrassed in front of the officials. As the saying goes "embarrassed to ask astray on the road". Not infrequently, though we for example a person (Raja) is respected by the people around us, but due to not knowing how to do something, eventually ridiculed.

When sitting with his officials and the people who have ethics and morals are good, a lot of things we have to watch and pay close attention. Sometimes there are people who do not know when to sit down with the ethics of the officials, for example, yawning and scratching certain parts of our body are highly inappropriate (abstinence) is done.

There is a story of a great king tell. When there are "gentlemen" who visit to his home and place cigarette presenting him, instead he took a, but all of them were taken. Another story clearly proves how sad if we do not know anything.

A king on the island of "P", on the afternoon went to the house of Mr. Resident (The Dutch). Inside the house there are two "masters" who are visit. Not long after Mr. Resident guests came over and invited the king to sit on the chair. As tea drinking habits of Europeans in the late afternoon, then an aide to Mr. Residien comes with four cups of hot tea, and one placed in front of the king. Actually the king had never drank tea, so he does not know the ethics and style of drinking tea in the afternoon according habits of Europeans. Therefore the king became restless and anxious thought. Embarrassed to ask, then a cup of hot tea in front of him that he was drinking.

Seeing the king drank the tea is still hot it all, so the maid thought the king Assistant Resident thirst. So the maid took the cup of tea that has been empty and refill it. Seeing the tea cup is filled again, the king thought he must hurry to spend the newly filled hot tea into the cup. The maid thought that the king was really very thirsty, and he again picked up and fill the empty cups. That continued until seven cups of hot tea has been entered into the king's belly, thus making Mr. Resident and his assistants, Mr. that two more people, including the king stunned respectively. Mr. Resident let it happen because he feared the king later be ashamed of it.

Actually, in the heart of the king had felt sure that he had made a big mistake and the punishment of Mr. Resident is to drink a few cups of the hot tea. The king felt better locked up for eight days instead of drinking hot tea that much, which has made water the fullness of the stomach cavity.

Mr. Resident maid seems to have upset and frowning as it continues back and forth seven times from the kitchen to the living room. When dropping a cup of hot tea eighth time, he said to his friend: "I think this has been leaking stomach king". When a cup of hot tea until the eighth before him, the king could no longer take it, and said to Mr. Resident: "Mr. Resident, if I was guilty, have mercy, give another penalty, do not like it, because it felt the water already full up to throat".

Hear the words of the king, they all suddenly burst into laughter, including the Assistant Resident maid. Shortly afterwards Mr resident said, that it was not a penalty, but because he feared that the king forbade be ashamed of it.

After the incident was embarrassing enough, the king already knew indigenous Europeans drink tea in the afternoon. So the water should be drunk only tea that became part of his own, which is placed in front of us. That is why we know the customs or habits of other nations in the context of relationships among fellow nations in the world.

The following short story written by the author himself as an additional story about the temperament of Oto Na Si Bisuk. In this short story, the main actors (the 'katoid') fell from the top of a mango tree while daydreaming and fantasizing having his beautiful wife.

Si Bayo Parpikek 

(The Fantasy Man Trapped Bird) 

It's still early, still wet paddy-rice in the rice fields, the Katoid already gone to the village towards the top, ie to a small forest on a small hill 'Siojo'. Underneath there is a rope of water (irrigation) rice snaking follow the curve of the edges of the vast rice fields. Rather there is a slight upward gardens belonging to the villagers. Existing plants in the garden include eggplant, peppers, long beans, bitter melon and cassava. There are also mangosteen, durian, olive and others. Somewhat on the edge of the rice field irrigation, grow a tree Magga ('marapolom') large and lush. Although the trunk was large mango, but the usual climbing by children when bermainh to the gardens to pick and eat the fruit for filling their stomachs.

Village people who want to work their fields have started to arrive one-two in the morning cold, they were carrying a bag and placed in the back hoe, while walking slowly in the rice field. Also occasionally heard the call of a man to another lelak: "Joooooooooouuuuuuuu ...!". Broke the silence in the morning.

After irrigation to the rice fields, the sound of birds 'ambaroba' or 'katiod' heard from the direction of the mango tree, his hands carrying a bird cage traps with bait birds 'ambaroba' too. Hearing the voice of the bird, "It is precisely this bird cage traps placed in the mango tree", he told himself. After passing through a small bridge in the irrigated fields, walk a little further, he came to the mango tree. Then he sat beneath, pulling a cigarette from his pocket. He seemed excited, visible from his forehead, after the cigarette over and over again, boast the smoke out of his mouth: such as smoking style of friend of Jango gunslinger in cowboy films were screened at 'Sawahan' cinema ('Kotanopan') it.

After spending a cigarette, then he climbed the mango tree, while the strap was hooked bird cage trap on his neck. Not too long he had reached the top, standing on one limb while wondering where would the best place to put the bird cage traps. After that, he climbed to a higher limb, that's where he put the bird cage traps. After that, he went back down the mango tree. After a short rest, he proceeded to the rubber plantation located towards the top a little bit. Once the rubber plantation, he began working (tapping) around a rubber tree to tree other rubber, the length of about two hours.

After working 'manderes', he returned towards the bottom to see the bird cage traps are placed on top of the mango tree. Not far from the mango tree looked looked up into the tree to ascertain whether there was any other bird that goes into the bird cage trap. Apparently, it was a nice day sustenance, there is a bird that has been trapped Ambaroba. Then he ran quickly to the mango tree, until he went straight after climbing up the tree to the bird cage traps placed. Arriving near the bird trap cage, he seemed happy to see most of all 'ambaroba' a bird trapped in it, which is apparently a female, because it can be a really mismatched couples sex of the bird is a male. When you want to take the bird trap cage, he heard someone at the bottom, in irrigated fields, it appears a woman bathing her body with soap. "Ah, so pretty and very white women", he said in the liver. Occasional heart palpitations and his cock up and down when the women cleaning the thighs and armpits, occasionally revealed a little cloth worn basahan women. Do not know what to do, his legs shaking. Likewise, his eyes still looking at the woman who was taking a shower. Occurred in his heart: "If my wife was as beautiful, very pleased and happy life, despite working furiously all day in the fields and gardens can do even though it was very tiring". At that time, she no longer remembers the bird catch and trap the bird's cage, he preoccupied dreaming, dreamy mind whether to go everywhere.

However do not know somehow came a sound: "Rapak .... rabaaaaaasssss ... buuurrrrrrrr .... !!! ". Apparently the branch where the stand was broken Katoid then he fell down right in front of the woman who was taking a shower. "Aaaaaaaaauuuuuuuuuuuu...", the woman was screaming loudly. Because the woman's screams, the people who are cleaning up the grass in the fields came running towards the irrigated fields. In irrigated fields, they saw the wife of the Jatorkis crying sobs, nearby there is the Katoid that soaked his clothes, his body sprawled could not stand because of the pain falling from the tree irrigation to the rice fields.

"What happened?", Asked the newly dating it. If the women continue to cry, could not say anything. The Katoid also silent, she gets scared and felt very embarrassed to see people who have many gathered there. Then the two men fell into irrigated fields, they carry the body of Katoid up, and then they take it to a loom that is located not far from the irrigated fields. After being given a drink, then the Katoid explains that he fell from the top of a mango tree because the branches were broken when he was about to take a bird cage traps placed in the branches of a mango tree.

Katoid hear the explanation, the two men seemed to smile-smile, and some are laugh out loud, but some have said to himself: "That is, if you catch the birds near the baths of women, feel, death to you stupid man !!! "

Alak Na Bisuk: 

Ringgas Marsipoda Manjalaki Bisuk Na Peto; 
Sangap Marmora, Manat-manat Markahanggi, Elek Maranakboru; and 
Marbaso boti Sangko.

In the context of search and find 'bisuk na peto', there is an old saying: "Seek knowledge from the cradle to the grave" and "Seek knowledge even up to China". To be able to study in the land of China, in addition to costs are quite high, also (formerly) takes a relatively long time and we also have limited Chinese language as one of the basic requirements to be able to dig and find bisuk na Peto ("science") the Bamboo Curtain country, Panda habitat was beautiful and fascinating. That is, learning is difficult, tiring and a "big challenge" due to the necessary funds, takes time, energy and thoughts over the life conceived body. But when the breath has stopped the study was over was up there.

Bisuk Na Peto

'Alak na blok' ("people/other nations"), which is enough to attract attention Willem Iskander is a European nation that has long since become a developed nation and live well. They may like it because 'Alak na bisuk' relatively commonly found among the people of Europe. One of them is Mr Colombus, in addition to relatively 'Alak Na bisuk', he is also handsome and brave cross vast ocean with sailboats to seek and find "new continent", as written by Willem Iskander in his book Si Bulus-Bulus Si Rumbuk-Rumbuk. The story of Mr. Columbus was later adapted freely into Indonesian to make it easier to understand the meanings contained therein, as follows:

Ni Binuat Tingon Barita Ni Tuan Colombus

("Quoted from the news about Mr. Columbus")

According to Willem Iskander, 'margabus' (lie) is a very despicable act. How much more deliberate lie that we can lead people reviled. If we observe people often lie, even if sometimes it really what we say, but we do not trust people anymore overdo. Likewise, sometimes there are cork (lie) which is good because the people who do it to be honest and straight, in addition, the objective was well-intentioned lie so as to obtain benefits that good anyway, as he had done by Mr. Colombus while exploring the world to find a new continent in the past.

History records that Mr. Columbus is the European nationality is a smart and brave too. In this period, the Europeans have not been aware of any American continent. One time, a human carcass washed up on the shores of Europe after the slammed-flung waves, which is thought to have come from the continent to the west. Human corpses that washed it different from Europeans: reddish black skin. These events make them aware that there are other people who live and dwell in other continents. To find out the origin of the stranded man, they are preparing the ship to sail and are willing to be nakhodanya is Mr Colombus.

It is estimated that Mr. Columbus sailed west in 1500. A couple of months later they came to a small island and they find the people who inhabit a small island that has a face and physical features similar to people who have washed up on the shores of Europe first. Therefore Mr Colombus very happy and excited because she had found what she was looking for. But along with that, the heart troublesome problem arises because their supplies had run out. They tried to buy the food to the residents of the small island, but it did not work because the leader (king) did not like the local foreign entrants into place and forbids its citizens to sell food to strangers.

Actually Mr Colombus could easily get food for example by means of violence. Available at the ship weapon of war in the form of guns and cannons. But it was not done because he wants to make friends with the residents of a small island. Then he thought, what he must do to be able to get food. It so happened that when the Moon is in progress which coincides the time of the lunar eclipse. Eclipse of the Moon occurs because of three celestial bodies in a row: the front is the Sun, in the middle is the Earth, and the rear is the Moon. In the presence of sunlight, the moon becomes bright anyway. In such event in the evening, the Earth is right between the Sun and the Moon. That is why the Moon goes dark portion. Because prevented Earth, the sun light is not up to the Moon. Moon shadow persists. When the Earth is between the Sun and the Moon, but not always the right one position. Sometimes a little above, sometimes a bit in the bottom, so the sunlight is not blocked to the Moon. In this case, the experts can calculate when the time occurs barred Earth Month.

Back to Mr Colombus, a moment that is "just right" she thought to herself. After that he sent his spokesman to the king on the island and told them that "if the people on the island do not sell food to them, God will be angry with the king on the island. The sign later this afternoon once the moon was full, but the next month will be fixed". What Mr Colombus delivered through a spokesman that make the king laugh. Then the king said:"Maybe your nakhoda that thought, I am still a new baby to breaking navel fooled. Tell him, I'm not afraid of what he said". Even if he says so, but in his heart he felt anxious and scared as well. Having said that when it was afternoon, the king always looked looked to the sky. When the time comes, unexpectedly the king's face became pale because he actually witnessed that the moon has a dark side. waited for a few moments later, the cigarette had been smoked is up, it is still dark next month. to the extent that he crushed "sirih-sekapur", he kept waiting, but the state is still months as the original state. therefore the king began to worry, and acknowledge the truth that says skipper (Mr Colombus) it. then summoned older people and people crowded. Upon all present, he is ordered to notify the skipper's, in order to please the Lord not again He was angry. Problem foods, the king is willing to give as much as desired Mr. Columbus.

Mr Colombus smiled when he heard the king's request. To the messenger of the king, Mr. Columbus said: "Then let the king you do not need to be afraid anymore because it will stop the dark moon as a sign that God is not angry anymore".

After Mr. Columbus said, not long before the moon was bright everything. Actually, Mr. Colombus already know in advance how long it undergoes eclipses month. After months of fully bright, the king immediately ordered the inhabitants to deliver food to the ship, Mr. Columbus as much as desired. Bagitupun Mr Colombus still pay the appropriate price food properly, and given also the fabric and good stuff to the king. Given enough food was Mr. Columbus returned to continue his voyage, and they parted as the best of friends.

Upon returning to his hometown of Columbus host, many skippers who sail there. One of them named Amerikus, the person who first saw the American continent. That is why the new lands discovered was named America in Dutch and the Mandailing call Marikin. Because of this, Mr. Colombus often complain. It was he who first set out looking for a country that lies to the west of it, but the name of Mr. Amerikus who used the name of the country. One time in the morning Mr Colombus breakfast and lounging with his friends, he still tells the complaint. Heard complaints that Mr Colombus, his friends asked: "What else strong suit? For many skippers looking for the country".

Mr Colombus forehead suddenly creased, then he took a boiled chicken egg and said: "Who is good at setting up the egg, I will give one hundred ringgit prize". It turned out that no one else can do it. After that he took an egg, and then tapping the tip of his eggs to his plate. After the boiled eggs dent, then he founded upon his plate. Seeing the incident, one by one his friends remarked: "Then do me any good at". Mr Colombus then replied: "After I showed how then you know. Previously no one else can do it. Which is why I hurt. Before I left for the west, no one dared to do so., But after I pointed out way to go, now through the already easy, why still say to me: "how hard to take it!" said Mr. Colobus added, thus making it his friends feel embarrassed and ashamed.

It is true what is said Mr Colombus. If only easy to imitate, but held that there is no, show you've never seen one, try the untried, that's the most difficult job.

The next short story titled "Alak Huta Ronggur" written by the author himself. This short story describes a small part of the socio-cultural life of the Mandailing, where most of the main ideas contained in this short story comes from the results of a field study about 15 years ago in Mandailing Julu and Tulila book: MuzikRayuan Mandailing(Edi Nasution, 2007). To understand the meanings expressed or implied in it, then this short story also freely translated into Indonesian.

Alak Huta Ronggur

(Ronggur Village People)

ONE

In the afternoon before the Maghrib prayer time arrives, Si Taing Menek (a little girl) is being held in 'pantar tonga' pandanus mats (living room) house. From the kitchen of his mother exclaimed: "Taing, do not forget hand washing, take the water from garigit (where water from bamboo) us!!!". "Yes, 'umak' (mother)", said Si Taing Menek.

Reeeeeeeekkkkkk ... sound of the front door of the house opened, and a voice greeting: "Assalamu'alaikum!".

"Waaalaikum salams, ... mother ... father was home from the garden!", said Si Taing Menek.

"Well, everything is cooked is cooked, let us angkati together so we eat together!", said her mother again. O ..., apparently they want to eat at home in the afternoon.

"Taing, 'Si Lian' (small boy) where?", Asked his father to the Taing. "Being ushered into the chicken coop", said Si Taing Menek.

"O ... Lian, first stop herding the chickens, come here for a meal together. Delicious, side dish mera (jurung fish)!!!", said his father. "Yes dad, I'm coming!", said Si Lian.

On top mats that have been laid, the father of the Lian sitting cross-legged, pocket removed from 'pusuk' (leaf tobacco pads) and 'timbako' (tobacco) and then rolled, burnt ends and then suck it. The two suction and blowing cigarette smoke passes, Si Lian is yet to come as well. "Lian, it's not ready job!". "Yes dad I soon came ¡!", said Si Lian back. After he entered the house, his father asked: "Why are you so long to enter it into the chicken coop?". Then Si Lian replied: "There's one of our chickens are sick, dad. I feel sorry for him, so kuminumkan papaya water into his mouth in order to quickly recover, chicken tomorrow it will be healthy again! ".

Not long after, Si Taing Menek came with his mother from the kitchen to the living room to hang out. Subsequently, they began to eat together at home. Si Lian took the plates and spoons. He scooped rice onto his plate, as well as side dish. At that time, his father was still smoking with smoke that mengebul-ebul while looking at Si Lian that her son was eating.

Because so hungry, the Lian did not realize when you're eating it, he scooped rice and curry pretty much in hand, then quickly put into his mouth. When eating it too, his legs do not sit cross-legged with either, both legs alternately up and down, back and forth at times as well as people who play martial arts when you're facing a big enemy is very tough. Food was put into his mouth a lot and quickly, so that his mouth never stopped chewing. Has not finished a big mouthful, a mouthful greater've inclusion back into the mouth, is like a person who has never eaten in days.

His father was surprised, then his face became red and his heart was hot seeing her son's temperament. Because he could not take it anymore, then snapped: "Lian, stop it!!! As someone who is not well-mannered you are eating it, never taught grandmother of eating such a way your grandmother. Quickly eat slowly, stop eating like that !!! ".

Heard his father shout, as soon as the mouth of Si Lian stop chewing food. He did not dare look at his face because with fear, tears out and then sobbing. Even so, the father still wants to slap his son's face. Fortunately his mother tried to intervene and say: "That's my son, if you eat should not work that way, then we say that greedy people, who are always hungry, which is not so good, do not eat like that again repeat duhai my son!".

"Yes mother", said Si Lian who is still sobbing.

"Shut up!!! Spend that your food!", said his father was still angry.

After scolding his son, his father became lost appetite. From the entrance window of the house, his father looked at the leaves of palm trees that were swaying when the wind is blown. In the bud seemed to have a lot of old coconuts. Then he thought of the brother of Lian: "How life Binsar in the Doli now?", That's the question that arises in his heart.

TWO

Three years passed, Si Lian is getting bigger. One day, his heart was so happy and excited, at last Saturday. Because after school teacher checking math problems that he did last night even though only a small lamp lit: the homework there is nothing wrong, everything is correct, the value of ten. After all, when a school teacher asked the subjects of history: "The very first Doctor Who in North Sumatra?", Si Lian quickly replied: "Doctor Radja Dorie Loebis, ibuk guru!".

So happy and ecstatic feelings of their teachers, the students saw Lian and the Taing this, very studious to 'manjalaki bisuk na peto' (studying right) to become 'alak na bisuk' (the wise and prudent): that's the message essential grandmother Willem Iskander, 'guru godang' (professor) who first established the "school of the people" in the Tano Bato (Kayu Laut) ago.

"Teng ... Teng ... Teng ...", after the school bell rang sign. The teachers and school children was getting ready to return to their homes. Similarly, the Lian and his friends. Arriving at the house, because his heart was so happy and excited, he was whistling. Apparently her mother heard the whistle, who was in the booth was getting ready with the Taing Menek to go shopping to the market.

"Lian, stop whistling it", her mother retorted angrily.

Si Lian came the question: "Then why apparently whistling, mother?".

"It should not be my son, the snake came later, quickly cut it out!".

"Yes, mother, father where?", said Si Lian as he asked his mother.

"Your father was in a coffee shop, what you need, my son?", His mother asked.

"Last night, my father promised, if it is true all the school work that count, my father took me to the market a walk all eating and drinking 'cendor dohot pocal ni umak Umbik'!!!", said Si Lian.

"O, then wait, your dad is coming from the coffee shop, with the taing ibupun soon left to the market!", said the mother of the booth while continuing to coat and comb the hair so that Si Taing Menek daughter surnamed Rangkuti and named Si Bulan it looks attractive and beautiful.

"O ... Lian, in the garigit water (water from a bamboo container) that in this ladder is up, bring it here 'garigit' in the kitchen, dad would wash the feet!!!", cried his father from the front yard of their home.

"Yes, father!", Si Lian replied from inside the house.

Upon arriving at the steps of the house, he gave it to his father 'garigit' (or 'barigit')while asking: "Daddy, are we so into the market?".

His father replied : "So, as long as your school assignment that was worth ten count!", said his father.

Then Si Lian said: "Yes father, I was able to score ten".

"Then get ready to go to market with my father", said his father.

"Is together with the mother?", Si Lian asked.

"No, you mother with Si Taing go first, father used to bathe and pray mosque. 'Abit maridi' please give cloth and soap for dad!", said his father.

"Yes, father!", said Si Lian as he ran into the kitchen. Si Lian smiled, when in the kitchen he had fantasized: later with dad in the market will eat 'pocal ni umak Umbik' and drink 'cendor', "O joy , we thank God !!!".

Before the 'Asar' prayer time arrives, Si Lian and her father had come home from the market. When he got back to the village, Si Lian look less agile due to his stomach satiety eating 'pocal ni umak Umbik' and drinking 'cendor' very tasty it was. Along the way, Si Lian met with her ​​friends namely Si Kuti, Si Bara, Si Lae, and Si Sege.

"He ... friends, this afternoon we took 'Pagaran' to olive fruit and mangosteen, I saw was old enough!", Take the Lian.

His friend replied: "Yes, but after 'Asar' prayers later".

After 'Asar' prayers at the mosque, to five small children were left with a tote bag to carry 'Pagaran' to take the olive fruit and mangosteen. Climbing, descending, back up, after it declined again, then they get in 'Aek Coro' (small river named 'Coro'). From exhaustion, they were sitting on the rocks at the 'Aek Coro' Aek while washing their feet muddy. Apparently, at the foot of 'Si Bara' no leech, already very fat lot of sucking blood. Then he pressed the leech Bara, died: for he was very angry right.

Not long after, they heard the sound of the strains of lilting flute, and then there was also singing 'Ungut-ungut':

Uyup-uyup parupuk

Na solot i saba sopo

Oli-olio middle-puk mapuk

Nai opkop ahape suada

(Uyup-uyup wind instrument made ​​of tree uyup parupuk

Inserted in rice loom

The bones were so fragile

who fought there)

Eme baya i baboan

Na di suan marsada-sada

Ancit na le baya na agoan

Muda madung somal diida mata 

(Rice duhai cleaned

Planted one by one

The loss hurts

When you have often seen eye)

Lambok ni bulung ni eme

Na Lambok marduyun=duyun

Lambok lidung binege

I ma dalann markalalungun

(Gracefully leaves of rice

Graceful wavy

Soft sounds audible

That's the way that makes the longing)

Landit ni na mandurung

Jolo sitanggis podom-podom

Ancit ni na malungun

Jolo tangis anso modom

(Slippery when catch fish

First sitanggis podom-podom

So sick when missed

First cry after it was)

Sordam ni Jatulila

Ungut ni ungut ni Baginda Kahar

Malungun au di na so nida

Nau tongos di pidong Habang

(Sordam his wind instrument Jatulila

Chanting ungut-ungut of Sire Kahar

I miss the invisible

That message the bird flies)

Tong sitata do rabian

Sitanggis diroba-roba

Martata baya di balian

Tangis di bagasan roa

(only sitata were cut

Plant sitanggis burned

Laugh out

Crying on the inside)

After so fun and feel good to hear the sound of flutes and singing 'ungut-ungut' it, the fifth son looked at each other and then they both smile. Then Si Lae invite his friends: "Let's see friends, playing the flute and singing ungut-ungut so captured the heart!". "Let", said her friends simultaneously.

Not far from the creek toward the top, after climbing for a while they came to a flat land. From behind the studio (shrub), they saw three young men were playing flute and song 'ungut-ungut' on a loom. O ... apparently that was Si Jatulila flutes, singing alternately, one of the Jaultop rhyme, then spliced ​​Jasimanare one poem, so they do repeatedly.

As it turned out, the three young men know the whereabouts of little children five people. Suddenly Si Jaultop stand while saying: "... Hey kids, what are you doing in there, which mudalah your feelings, you go home, Let's go quickly, I'll tap your head!".

But how whose name the children, there are also stubborn-obstinate, they remained silent in his place. Therefore, the head of Si Jatulila getting hot and he put the flute on the floor loom. Then he ran back to the studio plant, where the children are. He went to the Lian and knocked his forehead: "Tuk".

Then he said: "What's more, quickly you return home, or still need to slap my face you all!!!", snapped Si Jatulila.

"Do not brothers, we will pulanmg, we go first took lancat and mangosteen fruit to take home down to the village", said Si Lian.

"Well then, go you take fruit and mangosteen lancat it, you do it again here, the work of youth, yet you deserve mencontohnya kids!", said Si Jatulila.

Because pain is knocked heads and scolded anyway, then five young children had gone while grumbling. "That's what comes to look around the activities of the youth who are in love", Si Lian said in the liver.

After the evening passed, the evening came. After the Maghrib prayer and song 'ungut-ungut', the two young people coming to 'sopo podoman' (specially the youth bed) located on the edge of the village, they were gathered together in that place youth. Among young people, there was also someone called 'bayo na tobang na oso roa' busy (a man who was a bit old but still young at heart), and there is also so beautiful 'andor' (adult men who are married but not yet old enough). 'Si bayo na tobang na poso roa' busy is indeed only occasionally come to 'sopo podoman' it. Likewise, his arrival is always awaited by young men because she was someone whose skills are many, including storytelling, ranging from the story of King Gorga In The Sky to the story but Tagan letter. Similarly, about his experiences as a youth first, when 'mangkusip' (dating at night) with girls who become her moorings, which Boru Daulae (maiden surname Daulae) that often he was dating at 'bagas podoman' (a special bed girls) first. Almost all of his experience when I was younger, he told the young people that come to the events that intimate and funny, that's what makes them laugh out loud at night in 'sopo podoman' it.

Was so much fun telling stories, no suspected apparently rolled (cigarette) held the old man had been exhausted. Therefore, one of the boys named Si Lokot said: "Forwarded who tells it, amangboru (speech language), I'll just go to the store and buy tobacco leaves".

"All right then, but you get back!", said the old man.

"Yes, amangboru", said Si Lokot.

Apparently Si Lokot when it does not know that in a pants pocket is tucked behind a wind instrument that is loved 'salung' (aerophone) it. Arriving at the shop of his uncle Jabondar, when it was also quite a lot of old people who were drinking coffee at it while telling stories ngolor-chat, including 'ompung' (grandmother), 'tulang' (besan), 'amanguda' (younger uncle), 'amangboru' (relatives of different genera), and also partly 'namora-natoras' (nobility and intellectuals) of the village was partially assembled in the shop, on a cold night.

"Amangtua, please give me tobacco and leaves!", pleaded Si Lokot.

"Well, if you've been smoking, Lokot?", asked Jabondar.

"Not amangtua, was to amangboru Jainten!!!", replied Si Lokot.

"O ... the old man who was young at heart, ... kha kha kha ... kak ... ¡!!", Si Jabondar laughed out loud.

"Yes, amangtua !", Lokot said softly, smiling a little sheepishly.

Due to the Jabondar laughter was loud enough, looking towards the Jabondar and Si Lokot. Then they flushed face, because apparently older people, especially over 'namora natoras 's in the shop saw a wind instrument salung possession Si Lokot in the pants pocket.

Suddenly his law Batungkek named the rebuke: "Lokot, you apparently do not respect and appreciate our existing in this shop, all the more so Namora-natoras us. I slap you later, apparently you're not well-mannered, other than on the others!!! ".

"What did I, my lawe, I do not know," stammered the Lokot said.

"What did you say your fault, let's see what's in your back pants pocket it, you cheeky, taik of your father!", seems to be his bone getting hot and furious.

Lokot the hearts tremble and his face pale as pucar with fear, then he touched the back pockets of the pants feel there is something that is round, apparently salung wind instrument which she loved was still tucked in there. And without thinking about how the need for tobacco and leaves it to amangboru Jainten, he rushed out of the shop, he hid his head in a cloth sheath, still running at full speed towards sopo podoman. Once sopo podoman, breathing live one-on-one because he tired quickly and after a quick run, and also because so scared.

"What happened, Lokot", asked his friends who are concerned see the Lokot who returned to run fast and fear. With breath still panting, the Lokot was sitting and then described the events he experienced in the shop just now. After they had heard Si Lokot it, the old man said: "That's mores in our village. All matters relating to the nature of young people should not be publicly disclosed to the crowd, most of all to the bone and Namora-natoras. If such a thing is done, it is ila godang (extreme shyness), so we called the people as human beings who are not habitual, flirty people, people who have no respect for older people. That is a lesson for us all, not again repeat such disgraceful behavior ".

Then the old man said again: "Indeed, if other people in the village, not far from our village, the youth and allowed girls chatted together until late at night. However, that in our village, do not ever do such a behavior, later the head may swell and cap will not fit anymore. that special need for indigenous youth and girls, which tradition markusip. youths sleep together in sopo podoman, while the girls slept together in bagas podoman. All that has styled and arranged by our ancestors as well as possible so that we all get along in social life and carry out customs in the village or in the Mandailing region. youth surnamed If for example there nasution dating a girl surnamed nasution similarly, it is called 'babiat na muba bolang' or 'arambir na muba sabut' or coir. effect can lead to anger and a stern warning of the arrival of ancestral spirits (supernatural), and then from the dense forest that sacred tiger came to our village to punish those who are guilty, so the catastrophe large befall us all. If it does, then we have to carry out traditional ceremonies 'pahabang manuk na bontar' (remove the white chicken), meaning that innocent people were driven from our village and we become praternity rope broke. That's sad if there behavior is not commendable or violate the custom in our village. Accordingly, there is a message from our ancestors to keep in mind the very symbol of our laws are fair, that is 'Sangkalon: sipangan anak sipangan boru'. Anyone who is at fault surely punished, even if it's a boy or a girl we though. So our laws are not picky cane".

"Puuurrrrttt...", tired of my mouth that told me this, and tobacco leaves is not there anymore. Having said that my mouth tasted sour.'s All caused by Si Lokot," the old man said as he got ready to leave the young men in the 'sopo podoman'.

THREE

After graduate elementary school (SD), Si Lian continue to junior high school that is located on the uphill road (up). Once finished junior high school, he was taken by his brother Si Binsar to Doli (Deli land). Overseas (Doli) Lian was the one in high school, a high school that is quite famous because the most well classified in high school when the Doli. Because it includes a very diligent student learns to find the right science, Si Lian Ranto named the overall winner is always from grade one to grade three in the department of Natural Science (IPA). Thus, in addition to clever turns his fate was pretty good. Graduate high school, he got a scholarship to continue her studies in university fields of study aircraft engines in Germany, that's where the settlement of the great nation which once occupied by the Nazis, led by Hitler, people are saying very cruel because pretty much kill the Jews in the past ago. There are three years of Si Ranto settled there to be able to finish his studies and earned an Engineering degree in the field of aircraft engines. A year after that, he worked at an airline in London (UK), which is British Airways.

In the highlands a village, the  Ronggur village in Mandala Holing (Mandailing), right on the edge of the pond have extensive King, not so far from Zirzak fruit tree that is in front of the Parlagutan house, there is a lopo (coffee shop) that customers are generally people the village elders. Therefore, youth rarely enters the lopo especially over sitting in it is because they feel shy. At best they sit on the bench or in a fallen coconut tree about eight to twelve steps of lopo it: is a lopo belonging to the father of Si Parlaungan, a man surnamed Lubis wise and prudent as well as friendly and good-natured.

The presence of the young man's habit of lounging in the near lopo, others are not because they want to listen to all the things that older people discussed over coffee and eating fried bananas in lopo belong in God. The more fun and also for their warm youth was when the voices are heard from lopo it harder and stronger. Well, why is that ? You know, that's what happens when the parents of expression, clashing wise, clever collide when discussing various "milestones" in the world. Starting from the problem Jaombun the grandson of the village elope to Runding last week, to play gondang udan potir (music repertoire), meaning and function sopo godang (Indigenous Convention Center), the number of crop pests such as monkeys and pigs on the farm, how much sap per kilo this week, irrigated rice fields severely damaged by high rainfall, a nobody who became imam at the mosque next month, Si Lenggana be law the number one candidate for governor in Mandala Holing, "Epeng na kotor" (dirty money) and "epeng na milas"(hot money) in the money market as well as the practice of" corruption congregation "that make people's lives become destitute and miserable in this era of globalization, a bomb in Pakistan, Israeli crimes in the Arabian Peninsula, Osama bin Laden is hunted CIA, until the news about the Europeans who have repeatedly to Si Bulan, it's all the talk about them in the lopo. Not uncommon among them quarrel triggered because one or two people are fools, that is the Jalotup and Si Retuk.

In the middle of the day after the midday period, heard the sound of cymbals (small gong) in the village, "bong ... bong ... bong ..." that was hit by amangboru of the Ganges shouting the news announcement to the villagers: "O. .. to us all in this village, as ordered by the King, according to the results of his deliberations with Namora-natoras (nobility and scholars) who are both we heard yesterday in sopo godang, let us together to welcome the grandmother Si Latifah who will arrive from Mecca this afternoon, after prayers Azar, so ... ". Turns out, when it is the end of the 'Hajj Mmonth', and the Hajj/Hajjah pilgrim to Mecca has begun to arrive in the hometown of each of the holy land of Mecca. Villagers seemed so happy to listen to the announcement, most of all the children immediately thought of the delicious eating palm fruit and delicious drink Zamzam water this afternoon.

"... Tintin ... Tintin Tintin ...", ABS bus horn sound number two from the bottom, on the edge of the highway there. Because the sound of the bus horn sounded over and over again, so many villagers who want to know what the hell is going to look out through the window of the house, and along with it the sound of children screaming sound tumult because their hearts are so happy in the afternoon, when all the villagers get ready to welcome the arrival of the grandmother (men and women of the new Latifah arrives from the holy land of Mecca.

Not so long after, the king came down from Bagas Godang (the King's palace), walking slowly toward the bottom. From the top of the Raja (King) go hand in hand with Namora-natoras the village. Behind the village were also mostly, they all go together to the edge of the highway, they trooped to welcome the grandmother Latifah already Hajj/Hajjah pilgrim to Mecca it. Once they reached the edge of the highway, then exit the grandmother Latifah men from the bus, and quickly the King accepts the male grandmother Latifah while shaking hands, embracing and kissing her cheek. Furthermore, with Namora-natoras who take turns leading the men grandmother Latifah while continuing to go hand in hand, while her grandmother are led by women. Behind the crowd, with a feeling of joy, participation go hand in hand into the village. After I got home, issued 'silua' (souvenirs) that thanks to it: a palm fruit on a plate and Zamzam water in the cup. While eating the fruit of the date palm and drinking Zamzam water, they cool to hear the stories about the experiences grandmother Latifah for implementing Pillars of Faith is the pilgrimage to Mecca that Allah commanded: "Allohu Akbar!", Occasionally sounding the praises to God in in the house. Ronggur village located in Mandala Holing, a continent that is forever fixed auspicious, a lot of people rich. However, if a person belonging to the rich and the unknown-relatives settled in various places, will ask: "Is he the Hajj?". If it: "Thank God!", If not the pilgrimage: "Oh ... that's it!", Said a lot of people who share an understanding: "Apparently the parents who had the smell of the land was still only thinking of this world! !! ".

After conversing with each other then known by most orang. Apparentlya who finance both the grandmother Latifah went on the pilgrimage to the holy land of Mecca is the Binsar, their eldest son who settled in Doli, a successful businessman and rich. All was obtained for extensive interaction, clever and speak hello friends, humble, intelligent and thoughtful, and very obedient beragama. Besides Si Binsar, her sister turned out to join Si Ranto juga. Si Ranto has successfully completed studies in universities in the field of aircraft engines in Berlin, Jerman. With thus he has been entitled to use the title of engineer aircraft engine in front of his name: Ir. Eng.H. Ranto Rangkuti. Because that's Si Ranto join the pilgrimage to Mecca, which is to carry out his vow when he had successfully completed the study and front work. A week he will return to London on British Airways return to work after spending time off during the mounth. If brother Si Binsar is married and has three children with wife Sundanese people whose family had long been settled Si Ranto in the Doli. Whereas still single but there have been a lover of white French girl, pretty, tall and long noses, blue eyes, red lips named Margaret white, his co-workers on the European continent far across laut.Duhai, stay 'boru tulang' (girls from his customary bride), the "flower village" of the pretty village Ronggur.

Approximately endless cigarette smoked, before the sound of the drum sounds Maghrib time, Si Ranto out of the house walking towards a mosque that is on top. Just like old habits: he wears sarongs, basahan cloth laid on his shoulders and a small bucket containing soap, brush your teeth along with coconut fiber for busting climb, he tote. Coconut fibers are important especially for the villagers who almost every day to the fields, so there are a lot of dirt or grime on their bodies. When walking towards the mosque, there are also one or two girls who appear in the windows section head home, apparently peering Ranto handsome man, whose high school (Engineers) and that was enough. Arguably the Ranto including a young man who is quite reserved, in the mix it does not say much, just one or two words out of his mouth. Likewise, he was always smiling when his friends or girls who look at him, so that they do not see him as the proud: a trait that is not good for us humans.

After arriving at the mosque, Si Ranto getting ready to shower the water to five. Then after a shower, a voice that echoed the azan Akbar, invites prayers. After completion of Maghrib prayer, then he went home. From his yard, he saw many families of their relatives inside. He therefore turned receded to the back, then from the side of the house, he continued to walk towards the back until he came to the kitchen door, then he went into the house. Apparently, at the dining table in the kitchen that has served puffed rice is still hot because you have just taken from a pot, as well as side dishes: 'gule bulung gadung' (mashed potato curry leaves) that there kincung and limbat (smoked catfish), in addition to the antarsa ​​some (small but spicy fruit) and raw chili on the table. Seeing it all, drool coming out was so taste. Then he sat down, wash their hands and take a dish. Then he menyenduk rice and curry, and began to eat: "O...mother, so good", he said in my heart because it was a few years he had never felt the joy of the 'gule bulung gadung'. When it comes to Binsar her was the brother she tidah know. After his brother was holding his shoulder, he realized: "Oh brother ... apparently, I ate the first bang, I feel hungry at all". His brother replied: "It's fine, eat that much, that contain dense body back, you're looking thin after three years of living in the seacoast!".

Then Si Ranto asked: "so Si Bulan (Month) come, brother?", So ask whether or not the arrival of their sister who settled in Aek Nabara villlage, at the home of her husband surnamed Batubara.

"So, if you are not obstacles, they live at home until tomorrow noon", replied his brother as he walked forward to meet the re-relatives who come and go to their house bergante it.

As usual, at seven-fifteen nights, the people who have been praying God, one by one out of the mosque which is located on the banks of the Batang Gadis river, across the highway. We can see them, there is wearing a black skull cap, 'cap Lebai', but some are not wearing anything on his head. Moreover it seems clear that they generally wear patterned sarong straight lines or longitudinal and transverse (symmetric), there is no motive curved-arch (tendrils). Motive fabric curved-arch (tendrils) motif as "nuts" and "interest" are usually worn by women both young or old. The women generally pray in the mosque, except when there are lectures are usually held during the day or night Friday at the mosque.

"When did you return to Europe, Ranto?", asked Si Torop his bones when they met in the compound of the mosque after prayers.

"If there are no obstacles next week, tulang!", replied Si Ranto.

"Why, why so fast?", his tulang back to ask.

"The period of my leave only a month, so as not to be late for work, so next week I should be back there", said Si Ranto.

"O, as well, you came to the house so that we eat together. Nantulang mu (my wife) are desperate to meet you! ", sSaid his bone invited to his house.

"God willing, tulang" replied the Ranto while they walked slowly toward their homes.

Half way before it gets to the house, they have passed lopo man surnamed Lubis, that lopo of Parlaungan father. In the lopo it seems many parents were having a conversation while drinking coffee and eating hot fried bananas. When they saw Si Ranto passing along his spine Si Torop, from the sound lopo, amangboru call it Si Jatumaya: "O ... Ranto, come here to eat fried!". Then Si Ranto answered: "Yes amangbooru, I'll come, I changed to the first-home". Typically, among the youth of the village into the reluctant lopo it, but probably because it was long and had far his adopted, so the old people in the village want to hear the story or the experience Si Ranto living in Europe: a continent that inhabited by a nation that has been developed and rich, yet so much difference with them in the Ronggur village at Mandala Holing area.

Cigarettes smoked has not exhausted his amangboru, Si Ranto at lopo has appeared at the door. Upon entry into lopo, he greeted everyone there. Then amangboru it said: "Ranto, let's sit next to me. O ... Laung father, serve a cup of coffee for Si Ranto!!". "Yes brother, sweet black coffee or coffee?", asked the cobbler shop. "Of course coffee sweet, how the hell!", said his amangboru.

"How many years have you been in Europe after high school menammatkan in Doli?", asked her amangboru.

"About four years, amangboru! ', replied Si Ranto.

"Actually, what the hell are you doing in there?", amangboru it asks again.

"In accordance with my study areas, inspect aircraft engines, if something is broken corrected in order to fly back!", said Si Ranto.

"Great, great. But I heard there heard her European lover. So, what are your bone Boru in this village? ", amangboru asked her jokingly.

"If it was amangboru, the Supreme Kuaso, I can only try, no matter what happens later, I submit to him!", replied Si Ranto.

Hearing Si Ranto it, amangboru her smile: "Apparently still there, has not disappeared, still remain attached to our teachings and advice in his mind", that's the word that is in his heart amangboru.

Then amanguda his (her uncle) Si Jarintop asked: "Is there a lot of people are we? Are you satisfied with bread every day over there? ". Si Ranto replied: "Indeed, there are many friends from other tribes, such as the Java, Kalimantan, Sulawesi and Papua. But if that comes from Sumatra not so much. There are of Karo, Simelungun, Pakpak-Dairi, Toba, Angkola, Sipirok, Alternating Padang, Nias, kept myself from Mandailing. When it comes to eating, however I have to adapt. Every now and then I went to the Embassy if desired to eat rice and anchovy sauce ".

Then Si Ranto continued: "Since associating with various tribes and nations overseas, there are a few things that matter my thoughts, all the more so as well, I often read books of history of nations when there is spare time. When I think deeply, especially about our neighboring tribes in North Sumatra, anything ever written by outside nations and our people, not all of which they write in the books which they rock it acceptable to my senses. Because of the intimate association with other tribes, I really feel and realize that I was different from them, ranging in terms of feeling, thinking, language and dialect, customs berkaum-kin, customary speech, the implementation of weddings and deaths, until to play music and dance. Why this is so because from small to large, that I think about it deeply, it all happened because of beliefs, customs and proverb-that proverb taught by parents, grandparents and relatives all the families are different from those in other ethnic groups . At the rate we apparently do custom ombar dohot ugamo ("custom side by side with religion"), this is probably what makes us different from our neighbors brothers".

Lopo atmosphere inside was silent for a moment, a sudden "... Uhuk ... Uhuk ... Uhuk ..." cough sound someone sitting next to the tulang of Si Ranto, namely Si Torop. Apparently that coughed it is one of the natoras (scholar) the village, including mora (tulang) of the Ranto. "O ... father Laung, please get me a glass of water for us this mora!!!" Said amanguda of Si Ranto namely Si Jarintop. "Yes, come soon", said the father of Si Laung.

After Si Ranto drank some coffee and then he came back saying: "Likewise, do not be mistaken for those of our parents that we are still young it has a broad knowledge of our customs in this village. In this auspicious occasion, the gathering of the people our parents, Namora-king natoras and together we are here, we desire arises to ask about Sopo Godang: why no walls?"

Then be answered by one of the namora-natora village: "To my knowledge, sopo godang is namora-natoras deliberation with our king. Why not walled, meaning that all villagers can know all things are discussed, how the process, until the result is an agreed decision together. Thus, approximately the same as the institution of Parliament in the present".

After that, Si Ranto again asked: "Why is the boy calling the name Lian?".

Natoras village came back to explain: "In the case of boys we call Si Lian, it is abbreviation of the word 'dalian', instead of the word 'Dalihan'. In addition, there is also calling his son with the 'Dali', also abbreviation of the word 'dalian' too. In our village, the meaning of the word 'dalian' it is a 'pedestal', not a 'furnace'. So we called the village people have a custom 'Dalian Natolu', meaning that the customs that we conducted it has 'three cornerstone' of mora (poster girl), kahanggi (one clan  people), and anakboru (recipient girls) . Third 'pedestal' was based on marital relationships between persons of different clans and clan relationships between same blood. How can I make a custom 'Dalian Natolu' it can be done, then be made based on the rights and obligations of the mechanism of each is reflected in the phrase: 'mora i ulu bondar' ('giver of life'), 'kahanggi i jait-domu domu' ('bring'), 'anakboru i siorus na lobi sitamba na urang'  ('executing task'). And to order the custom 'Dalian Natolu' that can exist alive, made ​​the customary norms are also reflected in the phrase: 'sangap marmora' (honor and glorify mora), 'elek maranak Boru' (good at taking care and loving anakboru), and 'manat-manat markahanggi' (always cautious among those who 'sa-marga'). If we look at a place to cook in the kitchen of our house called 'tataring', there is a 'stone' is called 'dalian', which is placed on top pot and pans when our mothers cook, so in this case, the word 'dalian' it means 'pedestal'. While 'tataring' can be interpreted as the 'cornerstone' of 'dalian' itself. That's why we also call the girls 'Taing', which comes from the abbreviation of the word 'tataring'. After all, is not infrequently a father to call his wife as 'induk ni tataring' ".

Si Ranto look wrinkled forehead after hearing the explanation of natoras village, then he looked at the lights Petromak implicated in the lopo ceiling. At the same time, in his heart to wonder: "Ouch, what else would ask the natoras the village very the sage?". O ... already I remember back, there's another one I wanted to ask.

"Is it still may ask, tulang?", said Si Ranto.

"Why not, what would you ask, Lian?" replied natoras the village.

"About marga (clan) and huta (village). Because when I compared with villages that exist in other tribes, there is a distinct possibility. In our village, all the clan there, ranging from clan name Lubis, Nasution, Parinduri, Daulae, Matondang, Pulungan, Hasibuan, Rangkuti,  and others. Gathering of a number of clans in the village we may be related to customs 'Dalian Na Tolu' or custom 'Markoum-Sisolkot'? ", asked Si Ranto.

Answered by natoras the village: "Of course, bere. It all closely related, can not be separated. For example, how we can carry out a marriage party when we just surnamed Lubis alone in this village? Who is to plan, organize and direct it, and who will be the implementing!!! In the past, if we want to open a new township, 'three pedestal' (mora, kahanggi and anakboru) it must exist, it can not. Then, there must also be 'Raja Pamusuk' from the 'namora-mora' (nobility), 'natoras-toras' (the scholars) that represent each clan who lead us. There are also 'commander' (security tool) that provide security and escort Raja Pamusuk village in Bagas Godang. There is also a 'Datu' and 'Sibaso'. Datu was once seen as a 'treasury' (traditional wisdom) because of the vast knowledge that very little use for the benefit of all citizens of the village. If Sibaso serves as a medium between us with the supernatural or ancestral spirits. Sibaso can communicate with the supernatural as a place to ask, for example, to ask why we are overwritten hometown and how great catastrophe powerful ways to stop it ".

"If the art-culture 'margondang' (musical events), tulang?", Si Ranto asked.

"Oh, apparently there's more questions, increase steadily, please answer Si Ranto the amangboru first, you bayo parudong-kudong (who plays a Udong-kudong drums in musical Gordang Sambilan ensembles, it is more understood!", Si Ranto told to amangboru,  a man sitting next natoras the village.

Amangboru of Si Ranto replied: "You're asking a lot of any, Ranto. What good do you know the culture and skills of our people, especially you're a mechanical engineer aircraft, and anyway you're working in continental Europe, where the people who developed, wealthy and who have repeatedly to Si Bulan !!! ".

"Then for me, very important amangboru, because after all, I should know more or less tribal custom of our nation, most of all I will be too old so that no one can tell my children", said Si Ranto.

"It is true that most of our mora", and then amangboru its continued: "Did you ever hear the kids here playing a guessing: 'tak sipatuk tak', whether it?".

"If I knew amangboru, the answer is: people who grow rice, corn or peanuts using ordang (drill) in the fields!", said Si Ranto.

"Very good if you already know what it means", then proceed amangboru it: "As mentioned earlier natoras us, our customs 'Dalian Na Tolu' or custom 'Markoum-Sisolkot' it, ie pedestal three mora, kahanggi and anakboru. Then if we think deeply about basic understanding of the names of the existing drum ensemble music on Gordang Sambilan, the art of our ancestors, there are named eneng-eneng, Udong-kudong, paniga and panulus. In addition, there is also a percussionist called etek is usually placed on the drum hides. In this case, we occasionally hear the term (concept) inherited our ancestors are 'opat ganjil lima gonop'. If all my knowledge, we are the only ones who tell it like it is. Why is that, if for us 'opat' (four) called 'genap', while the 'five' (five) we also call 'gonop' (even/perfect), so on the one hand, inverted sense of what understood by other tribes and nations in the world. It is quite strange ('Opat ganjj lima gonop') is, in my opinion, so that we can understand the sense of principle, should also be connected with the customs (habits) that the existence of our other custom burangir presented by anakboru to prospective mora we are in the context of traditional ceremonies example patibal sere or manyapai boru. In this case, our ancestors once said: "There is no 'custom' if there is no 'burangir'", and the so-called 'indigenous burangir' it must be complete, there must be: (1) 'daun sirih', (2) 'buah pinang', (3) 'itak', (4) 'gambier', and (5) of tobacco, which is the fifth distinct taste and if eaten will issue a water-like human blood. When 'manyurdu burangir adat' (offered 'burangir custom'), if not complete, for example, betel nut or tobacco does not exist, the kahanggi directly from the child's parents will be spoken girl (called suhut) will say: "It's 'odd' once 'burangir custom' that you dedicate this to us, it should be complete, so that we can accept your presence in our home is!!! "... And other parties such as mora mora ni and hatobangon that is in the house would also say similar things to support what was said by suhut earlier. After hearing all that I explained earlier, if there are not you understand, man nomads? "

Then Si Ranto replied: "If about it, I already know because it's so bright explanation of amangboru. So it was all there in our customs that are closely related. Our lives are planting rice in the fields, for example, there must be a trench or ditch as the water flows so that we paddy grew well. For that there must be ulu bondar (main water source) directly from the river. As described by us earlier natoras, 'mora i ulu bondar' may mean that we mora as a source of life because he has given his daughter to us that we have children, so that our people remain and continue to multiply in the earth. If we kahanggi described as the 'jait domu-domu' means that we kahanggi that act as parties unite and we involve with prospective mora or koum us. While understanding 'anakboru siorus na lobi sitamba na urang' may mean that we are carrying out anakboru intent or our work. Thus each side (mora, kahanggi and anakboru) it has the rights and obligations as set forth our customs. In order for the customs we can run well then we should appreciate and implement seriously the cultural values ​​"sangap marmora, elek maranakboru, 'manat manat-markahanggi". If I think too deeply, the concept of the rights and obligations of each party mora, anakboru and kahanggi the same may be said with the understanding that the names of existing drum ensemble music on Gordang Sambilan. Some outsiders say the researchers, that the musical ensemble Gordang Sambilan of this includes our traditional musical instruments of the greatest and also the most 'odd' (specific and unique musical style has complications because 'rhythm' and 'meter' overlapping) in this world ".

"O ... father Laung, will there still fried bananas are still hot in there?", One natoras asked, then shouted down by the shop owner. "O...our King, banyan tree shelter, there is a new cook, promptly delivered!".

After the shop owner drove fried bananas are still hot to the King's presence, then the Jalotup Laung father said quietly: "Please add the hot water for my coffee, the long, exciting and fun I felt after hearing this story!".

Si Retuk who heard the request Jalotup it suddenly said: "Huh, apparently asked for more hot water, a disgrace, a glass of milk for him to back please, I'll pay, but paid next week, is now used in a book written debt!".

"Khak ... kak ... khak ... khak ... khaaaaak, mannerisms and your style man repairman was o...debt!", sneered Jalotup.

"Heart's content-you are the there miser, occasionally we have to drink milk, be healthy and smart as Si Ranto, not too often drink black coffee, stomach bloating later!", replied Si Retuk so upset. Milk has been paid, let alone thank you, rather than return the words that make the heart sick.

"Stop it guys, you two are the same, we have to be respectful to the Namora-natoras that exist in this coffee shop!!!" Said one of the bystanders natoras. Hearing the warning natoras, they both bowed their heads with embarrassment reprimanded by natoras it.

See the behavior of the two men, the Raja (King) just smiles, because he knows very well the temperament of both, from the very small to settle down the two men live together they are in the village.

"Come Ranto, we eat fried, delicious when eaten while still hot !" Invite the Raja.

"Yes, our king," said Si Ranto.

Then Si Ranto ask the king: "There is little more that I want to ask our king", said the Ranto.

"What is it?", said the King.

"In existing Bindu Matoga-Matogu on Bagas Godang and we Sopo Godang it, I saw no pictures of symbols that form a symmetrical shape, but it also is a colorful red, white and black. Actually, what it all means, our King ", Si Ranto asked the King.

"All the symbols on Bindu Matoga-Matogu it, no meaning, closely related to customs, royal, custom berkaum-relatives, livelihood systems in rice farming rice and others. Anyway all things concerning life and our life in this village. If the meanings of the symbols do not need me to explain it here, you can ask the Namora-natoras later. One thing that is important to ponder is why the symbols that exist in the symmetrical shape, like a symbol that represents a bona bulu, pusuk ni robung, aropik, sipatomu-tomu, namora natoras, rudang, jagar-jagar, bondul na opat, and experience silangse utang: everything was shaped simentris, no curved (tendrils). About ten years ago, there was a learned man from abroad come to our village. After he watched the symbols that exist in Bindu Matoga-Matogu it, he told us that the symbols are symmetrical as it is the result of human civilization that is quite old age in this world. What's that mean, you already know the course more high school !!!", said the King.

Head of Si Ranto shaking his head after hearing the explanation of the King, and he 'mangguk-mangguk'. "Ough, apparently old-age tribe of my people, but why do we still live destitute and misery in lush and expansive continent this?" That is a question that arises in his heart. Then he bowed, her tears seemed to come out thinking about it. Because he seemed agitated and mind wandering everywhere searching for an answer.

"Why are you downcast, Lian", the King asked.

"That's what our King, had crossed my mind about the Europeans who have been Able to make-planes, the which can carry them everywhere, wherever they want in this world.Begitu also by the advancement of information technology, after they make computers and the Internet, they can communicate between countries and continents, as well as in terms of trade no longer have to meet directly between traders who lives in Europe with his business partner in the United States, so that trading activity becomes easier and murah.Jauh really the difference with our current situation in this village", Ranto said.

Then one natoras said: "If it's a problem, you think of the young men who were all, how to keep our people moving forward. Of us who are old, only prayers and compassion we are able to give, the power was much diminished. Likewise, the spirit remains still smoldering, and we are still keen to see people we both developed later, such as nations that have been developed now. Nevertheless, we must not lose sight of our God and obedience to the Almighty, that we do not justify any means to gain wealth and possessions. If you want to progress should all equally advanced, not just one or two people, as happened in our village now. To achieve common progress, we must sapanaili-sapangambe (one vision and mission), salumpat-saindege (working together), Sahata-saoloan (accord-one word), mate mangolu sapartahian (promise of life-as dead), and marsiolong-olongan (mutual fond of) that person we all go forward together ".

Hearing messages namora-natoras it attentively, Si Ranto nodding and seemed to feel the spirit and spirit back into the body. Likewise, there is still one question that is still jammed in his heart. Because it was asked back to natoras it: "There's one more thing I want to ask, is the problem of our people and our neighbors brothers, some say identical, one tribe or nation. Our man at the Mandala Holing there is also a yes. If I was not clear. How do we natoras? ".

Then answered natoras it: "I do not understand, what is your mind whether people like it. From ancient times to the present, where the world is going apocalypse, yet it was only the thought and its stated here and there. Sepengeta-huanku, the case was already completed after the decision of the court in Batavia ago during the reign of the Dutch colonial power: the judge clearly said that we are not the same person with the brothers, our neighbors, it is different!!! That's so you know, Lian. Surprisingly also, if there are people who say one race or one nation but not mutually understand each other's language. Try using a language test Mandailing you communicate with people Karo or Pak-Pak, who also use their respective languages​​. Do you understand the words spoken Karo or Pakpak it, or conversely whether they understood the words that you say that, for example, when you meet with them at Doli (Deli). Likewise with the other neighbors, our brothers from other tribes. In addition, if you want others to give your name, for example Bodat Sirata Bitua (monkey naughty), which means you are very clear. After all people like you are already high school (undergraduate), certainly knows what is often touted many people now (international issues) are Human Rights, which is more commonly referred to the acronym only, namely HAM ".

After natoras said, the state-silent silent a moment, all was silent, but they were face to face, and then there are the smiles node, there is down, there is also a coffee while smoking menyirup boast smoke, and some are eating fried bananas.

Not long after one natoras also said: "That is, the word of others, we are all neighbors here say one tribe or a nation as the same customs and traditions that 'Dalihan Tolu'. If in the village we called 'Dalian Natolu', not 'Dalihan Na Tolu'. That's why the boys in our village is called the 'Lian' or 'Dali', the younger generation will continue the descent of each clan. It is also closely related to the system of social stratification we were divided into three: (1) Namora-mora (nobility), (2) Natoras-toras (intellectuals), and (3) Alak na jaji (mostly men). In some other villages there is also one more layer is also called partangga bulu or hatoban ('helper'). Hatoban layers are the ones who conquered because of losing the war, or those who are not able to pay its debts. Related so it is with traditional ornament colors Bindu Matoga-Matogu on Sopo Godang and Bagas Godang which only three are white, red and black, like the color 'thread parasites' who had the fortune created by the Datu, and so are the colors Sibaso clothing worn in any ritual. It is also closely related to our ancestors first cosmological system: the white color symbolizes Banua Ginjang ('natural top') as the dwelling place of God Almighty, the color red symbolizes Banua Tonga-Tonga ('middle nature') as we live on the human race , and black ('subconscious') which is also called 'the supernatural' is a place of residence delicate creatures and spirits of the ancestors ".

The natoras then adds: "How Ranto, whether it is clear to you that Dalian Natolu customs? All the elements hook-mengkait one another, ranging from the way we Markoum-Sisolkot (relatives), opening a new village, carrying out traditional party and rituals, to the performing arts activity in our village! ".

Si Ranto 'mangguk-mangguk', turning to his forehead and then his eyes amangboru.

Then amangboru of Si Ranto said: "All that has been described by Namora-natoras we had, that's the essence of our customs. In addition, I added a little necessary. Is it, namely with respect to the simplicity and fairness of our customs it. For example, now I am! 'Amangboru' of you, and you are the 'mora' us. But for 'koum' else, I 'amangboru' of you are 'mora' of them. In the meantime, I also 'kahanggi' of our relatives one clan party. In short, every person we are in a moment so 'mora', at other times it could also be 'anakboru' and 'kahanggi'. In this case, try to find the tribe or nation really exactly the same as the customs 'Dalian Natolu' us, which is so simple but fair! ".

Suddenly the king said: "That's what you need to know Lian, is so valuable that our customs. Never again we like parrots: 'yes', you say, 'yes' anyway he said. Because it needs to be examined and studied in detail and meticulous. About how to keep people we can all go forward together, you young ones that's our hope, ye who think about and make it happen! ".

"Yes ... it's true what our King said that, as a shade tree where we all take refuge, with the permission of our Lord the Merciful and the Compassionate, hopefully we all still managed to see 'ari na torang' (progress and happiness ) in the future !", said one natoras's in the coffee shop.

Indeed, the King is only occasionally talk, but when he speaks its meaning so deep so as to enter the recesses of our souls.

After hearing the advice of the King was, it was the Ranto replied: "Yes, our King, for it is expected Namora-natoras and our King as a stick on a slippery road and a torch in dark places, those of us who are still young this !! ".

"O ... father Laung, and the light was fading petromak seen, so that the light needs to be pumped back!", exclaimed the Jalotup to the shop owner.

"You are pumping it, please , I'm filling oil to a small light!", said the father of the Laung.

"Pump alone, as a foreigner (a) have you made ​​yourself !!!", joked Si Retuk.

"Alaaaaah, a lot of your story, you are apparently mompa why?", Replied the Jalotup, the two of them trying to dodge to pump the Petromak lights.

"Ehem ... ", someone who sits to the left of Si Retuk cleared his throat, then he said: "We are sorry to all the Namora-natoras and our King, other things beyond our discussion of this, there is one question that always wondered in my heart. Is it, namely the so getolnya Westerners go repeatedly to Si Bulan, they have a lot of money spent on it. He said, they want to know whether humans could live on the moon ! ".

"That is the nature of people who have a lot of money, because it was less work then they are always looking for something to do !!!", reply Si Jalotup.

Si Jalotup the simple remark that Si Retuk reply: "Do you like Jamonis, think carefully before you talk!".

He added: "As one who pretended not to know who the people are that way, a science teacher at the high school in the Tor Siojo valley there ".

The high school teacher Mr. smiling just see the behavior of the two people who can never converge: like water and oil.

Si Jalotup back said: "My guess is, why they are so getolnya up repeatedly to the Moon, is because they want to stay there later. Before the world to end, they went flying to the moon, stay foolish we are still here! ".

"O ... chicken is neglected, if not too much mind it?", said Si Retuk.

"Many examples!!!", said Si Jalotup and then continue his words: "In the past, our grandmothers were walking to the Doli, for months until then. If present, after the bus, departing late morning arriving at Doli. Another example, is not on the phone with you often-law who had a grocery shop in Jakarta, while asking for money to buy cigarettes and drinking coffee at this? ".

Si Retuk reply anyway: "No need I ask did he always sent money every month!!!", the hot heart of the Retuk see the Jalotup.

"... Cough ... cough Uhuk ..." when it seems the King coughed, as soon as they were both silent, stop teasing.

"How do you think Ranto?", High school teacher asked.

Si Ranto replied: "Maybe there is also truth in what is said amangboru Jalotup it. For them it is, as said by people smarter, more importantly trade (economics) rather than obey God's air. They separate trade affairs with God. People who like this so-called 'homo economicus', that's the nature of the capitalists. These people, property and the money very much, as a result of the giant corporations they owned in berbegai country. Not infrequently they move through the money very much that of a country other countries tu (hot money), so many nation-states are made ​​to suffer. With a wealth overwhelming that they were able to organize and act stupid-fooling the leaders of nation-states, whether rich or poor. Case many nation-states caused meraka miserable, does not matter, the important thing for them is to gain as much profit in the trade. Therefore, my guess is, as said earlier Jalotup amangboru, once this is still conjecture, it is fact that the capitalists would go running to Si Bulan when doomsday is coming. So it's not that there are many people in the rich countries and the poor ".

Having said enough length, the Ranto feel thirsty, then he menyirup coffee. then he resumed: "At the present time, the capitalists have changed clothes, it is called the 'neoliberalism'. They are the people who believe that all human problems can be solved with a lot of money. There they settled in developed countries or less developed countries, like-like their hearts settle anywhere in this world. So does the misery of people because not a lot of leaders of nations committed a crime of corruption, and there are other criminals who make a profit are very many of them, such as smuggling, trafficking of drugs, narcotics, weapons of war and human, illegal logging , gambling and others. Results of the profits are so many people that are now referred to as 'dirty money' (dirty money). In short, a large amount of money that is available in this world then accumulate also in a minority of people are pretty nasty temper! ".

"Oh ... that's it," said Si Retuk while slowly shook his head.

Not long after, the king again said: "Hello there, our first home, because tomorrow morning we'll go fix the pit Bondar of 'saba olet' (a rice field) is in the Aek Coro !!!".

"Yes, our King", the people at the coffee shop replied.

After the King out of the coffee shop, Si Binsar head bobbed in the coffee shop window.

"O. .. apparently you're here!! Earlier, amangboru Saleh looking for you, he came to our house because she missed all want to carry on a conversation with you! ", Said Si Binsar.

"Yes brother, I immediately went home, I spent the first my coffee!", said Si Ranto.

"Hello there, thanks to the all namora natoras, tomorrow-the day after tomorrow I will come back to wondering about the customs and arts of our ancestors!", said Si Ranto for excuses to go home.

"Well Ranto, anytime there is your time, our door is always open!", said one natoras.

Today was already near midnight, one by one the people in the coffee shop was returned to their homes. After that they slept soundly, so that enough energy for a living tomorrow today, be it to the rice, rubber tapping into the garden, to the office, teaching children in schools, trade to a week, or even catch a fish to the Batang Gadis river.

In this relationship, which raises a fundamental question for us is how the travel ways by other nations so that they become advanced and affluent, while we still remain poor and destitute up to this day. A week ago, in February 2007, I have received the electronic mail (e-mail) contains a "reflection" of Fachruddin Mangunjaya forwarded by Abdur-Razzaq Lubis from Penang-Malaysia titled "Reflection and Action" (copyright @ 1997 Michael J. Bonnel: www.mike bonnel. com).

Fill out the "reflection" is explained, that "the differences between developing countries (poor) and developed countries (rich) actually does not depend on the age of the country. For example, India and Egypt more than 2000 years old, but they are still underdeveloped (poor). On the other hand, Singapore, Canada, Australia and New Zealand, a country that was less than 150 years in building, currently they are part of the developed countries in the world, and its inhabitants are no longer poor. Apparently, the availability of natural resources of a country also does not guarantee that the country becomes rich or poor. Countries such as Japan have a very limited area. Its land, 80% is mountainous and not enough to boost agriculture and animal husbandry. But now the Japanese economy into a giant number two in the world. Arguably Japan is like a country "Floating Industry" huge, importing raw materials from all countries in the world and exporting finished goods.

Another example is the Swiss state has no cacao plantations but famous as the country's best chocolate makers in the world. Switzerland is very small country with only 11% arable regions. Switzerland also cultivate the highest quality milk (Nestle is one of the largest food companies in the world). As we know so far, the Swiss did not have quite the reputation in the security, integrity and order but is currently in Swiss banks became highly favored banks in the world.

The executives from developed countries who communicate with their friends from underdeveloped countries agreed, that there was no significant difference in terms of intelligence. Race or skin color are also not important factors. The immigrant (African) stated in his home country "slacker" turned out to be a very productive resource in developed countries and wealthy in Europe. So what things that sets it apart? The difference is in the attitude (attitude and behavior) community, which has been set up throughout the year through culture and education.

Based on the analysis of the behavior of people in the developed countries, it turns out that the majority of day-to-day follow and adhere to the basic principles of life as follows: (1) ethics, as a basic principle in everyday life; (2) honesty and integrity; (3) is responsible; (4) respect for the rule of law and society; (5) respect for the right person/other people; (6) love on the job; (7) tried hard to save and invest; (8) willing to work hard; and (9) the right time.

In poor or developing countries only a small portion communities adhere to the basic principles of the life. Surely we are not poor or underdeveloped due to lack of natural resources, or because of the cruel nature to us. We are weak and poor because we are not good behavior. We lack the will to comply with and teach the basic principles of life that will enable our society deserve building societies, economies, and nations.

Symbol of justice

If we look into the lives of nine basic principles that apply community members developed countries and the rich, substantially basically not much different attitude (behavior) of the people who belong 'alak na bisuk' in Mandailing.


EPILOQUE

As a consequence of that folly, because he was lazy learning, then one belonging to Si Bisuk Na Oto also requires the cost of living is very, very large. So if a nation-state led by someone who has the mindset and behavior such as Si Bisuk Na Oto this, due to the lack of harmony between the "power of reason" and "emotional intelligence" to him as a leader it is almost certain that he led the nation-state will be bankrupt and underdevelopment in many aspects of life. In a time not too long may the more people who become Bisuk Na Si bibs because its leaders are Si Bisuk Na Oto also, and ultimately the nation-state retarded and adversity that most people completely then live in misery and humiliation, which in turn will be humiliated and ridiculed also by other nations that have been developed and rich. 

Accordingly, in my opinion, reveal the existence and analyze the nature of Si Bisuk Na Oto, of the many side benefits both insider and outsider. Even more so for people in the Mandailing-Natal (Madina) distric, which in this case, a picture quick thinking and behavior Bisuk Na Si bibs can be used as a "simple measuring tools" to determine whether the leaders of our society in Madina there or not, that still has such character Si Bisuk Na Oto. 

As an integral part of the Republic of Indonesia (NKRI) is, of course people Mandailing-Natal, which aspires to "Madina the Civil Society", will never want Madina led by Si Bisuk Na Oto because Si Bisuk Na Oto leadership potentially large to increase the number of Si Bisuk Oto Na Madina in society, which in turn will make Madina itself into a society that is increasingly backward and left in the Era of Globalization.

~o0o~

Literature

Ahmadun Yosi Herfanda, “Antara Lokalitas dan Urbanitas Cerpen Indonesia”, Bagian Pertama dari Dua Tulisan, Sastra, Republika Online, 17 September 2006.

Buletin “MANDAILING”, (Medan: Yayasan Pengkajian Budaya Mandailing/ YAPEBUMA, 1998).

Buletin ”PARATA NA MALOS”, (Medan: HIKMA Tingkat I Sumatera Utara, 1997).

Dick Hartoko, Manusia dan Seni, (Yogyakarta: Kanisius, 1984).

Donald B. Calne, Batas Nalar: Rasionalitas dan Perilaku Manusia, (Jakarta: Kepustakaan Populer Gramedia, 2004).

Edi Nasution, Tulila: Muzik Bujukan Mandailing, (Penang-Malaysia: Areca Books, 2007).

Ernst Cassirer, Manusia dan Kebudayaan: Sebuah Esei Tentang Manusia, diindonesiakan oleh Alois A. Nugroho, (Jakarta: PT Gramedia, 1987).

Laporan Penelitian Pengumpulan dan Dokumentasi Ornamen Tradisional Di Sumatera Utara 1979/1980, (Medan: Pemerintah Daerah Tingkat I Propinsi Sumatera Utara).

M. Kasim, Cerpen ”Bertengkar Berbisik”, (Malaysia: Dewan Bahasa dan Pustaka, Desember 2004).

Raja Junjungan Lubis, ”Sirih Adat Lambang Persatu Paduan dan Kegotong Royongan” dalam H. Anwar Harahap, (ed), Buku Warisan Marga-Marga Tapanuli Selatan Turun-Temurun, (Medan: Yayasan Manula Glamour, Punguan Marga-Marga Tapanuli Selatan, 1980).

Willem Iskander, Si Bulus-Bulus Si Rumbuk-Rumbuk, (Padang Sidimpuan: Pustaka Timur, tanpa tahun).

Z. Pangaduan Lubis, Kisal Asal-Usul Marga Di Mandailing, (Medan: Yayasan Pengkajian Budaya Mandailing/ YAPEBUMA,  1986).

___, Namora Natoras: Kepemimpinan Tradisional Mandailing, (Skripsi Sarjana FISIP USU Medan, 1986).

Zulkifli B. Lubis, Manipol: Studi Orientasi Nilai Budaya Mandailing, (Skripsi Sarjana FISIP USU Medan, 1988). 

INFORMANTS

(Field Research 1990-1995 in Mandailing)

·         Mangaraja Lelo Lubis (Medan).

·         Z. Pangaduan Lubis (Medan).

·         Zulkifli Matondang (Medan).

·         Sutan Singasoro (Huta Godang, Ulu Pungkut).

·         Sutan Baringin (Habincaran, Ulu Pungkut).

·         Mangaraja Sende Tua Lubis (Pasar Kotanopan).

·         Raja Hidayat Nasution (Maga, Kotanopan).

·         Abdul Hakim Nasution gelar Batungkek (Tombang Bustak, Kotanopan).

·         Mangaraja Lobi Lubis (Huta Padang, Ulu Pungkut).

·         Sutan Guru Panusunan Lubis (Tamiang, Kotanopan).

·         Burhanuddin Lubis (Huta Pungkut, Kotanopan).

·         M. Ilyas Parinduri (Sayurmaincat, Kotanopan).

Appendix

ANGAN-ANGAN NI BAYO PARPIKEK

Manyogot dope sidumadang ari, marnambur-nambur dope eme di saba an, madung marangkat si Katoid tu dolok ni huta, i ma tu arangan menek na di tor Siojo. Di lombang nai adong bondar saba na melduk-melduk mangihutkon topi-topi ni parsabaan na bolak i. Tu gincat saotik adong kobun-kobun ni alak huta i. Suan-suanan na antong adong torung, lasiak, kacang panjang, pitulo, atope bulung gadung. Oni adong juo manggis, tarutung, lancat dohot na asing-asing. Tar i topi bondar i, adong tubu sada batang ni marapolom na godang. Bope antong batang ni marapolom on godang, taiba biaso do i panaek dakdanak dompak marmayam tu kobun-kobun i salaos pabutong-butongkon bituana mangan marapolom.

Alak na get markerjo tu saba pentong marroan juo ma sada-dua di sogot ni ari na ngali i, jinjing adangan dohot cangkul di abarana, marite-ite di batangi ni saba i. Sasaulak tarbege muse jou-jou ni sada bayo tu bayo na asing: "Joooooooooouuuuuuuu ... !!!" Mamultakkon lungun di sogot ni ari i.

Sampe tu bondar ni saba i, tarbege mada di si Katoid sora ni ambaroba sian marapolom i, i tangan nia leng jinjing cangkah dohot pamikekna ambaroba juo. Adope, "pademon i taon cangkah parpikek on di marapolom i", ning roa nia. Dung mangite jambatan na menek di bondar saba i, mardalan saotik na i, sampe ma ia tu batang ni marapolom i. Bulus i pajuguk ia i toru nai salaos mambuat sigaret sian cakuk. Songon na torang parakalan ni ibana, nida sian parbohi nia, dung mangidup sangarsik-dua arsik, marbual-bual doma timbus na haruar sian papangan na: tarsongon pangarsik ni dongan ni si Jenggo di filim-filim Koboi nai putar di Beskop Sawahan an.

Dung habis sabatang sigaret, i panaek ia ma batang ni marapolom i, oni tali ni cangkah sangkot di tolonan na. Inda sadia lolot, si Katoid madung sampe tu ginjang, jongjong di sada dangka salaos marpikir-pikir sanga idia na pade tibalan ni cangkah pamikek on. Dungi, manek muse ia mulak manopotkan dangka na hum gincat, i sima i patibal ia cangkah pamikek i. Dung salose manaon cangkah pamikek on, ia pe mijur mulak tu toru ni batang marapolom i. Marongok santongkin, dungi i patorus ia pardalanan tu kobun apea nia tar tu dolok saotik. Sampe tu kobun apea i, mangguris ma ia sian batang ni apea na sada tu apea na lain, markuliling-kuliling di kobun apea i, adong do dua jom lolot na.

Salose mangguris, kehe ia mulak tu lombang mangaligin cangkah parpikek nia i. Inda dao sian batang ni mapaolom i, i tatap-tatap ia sanga madung adong amporik na masuk tu cangkah i. Bo, rupana jeges rasoki nia sadari i, adong sada amprik ambaroba na masuk tu cangkah parpikek i. Bulus i lojong ia tu batang ni marapolom an, tolap tu si manaek muse ia maripas-ipas tu gincat manopotkon cangkah parpikek nai taon di dangka na patolu on. Sampe tu lambung ni cangkah, na sonang mada nida roa nia paida-ida amporik ambaroba na dapot on, rupana boru-boru, madabu tama tu amporik pamikek nia jantan. Hatiha get mambuat cangkah parpikek i, i bege ia sora ni alak di bondar saba i, tarpaida ma di sia sada dadaboru dompak maridi mangusa-usa pamatang na. "Alale, na jeges boti na bontar mantong boru-boru na maridi i", mandok di bagasan roa nia. Sasaulak dorsik taroktok nia boti mangkat-angkat dongan simagodang na hatiha boru-boru na dompak maridi i mangusa-usa arumpang dohot kihik na, sasaulak marbukak muse otik-otik salin maridi nai pake ni boru-boru i. Indabe da, humotar doma pat nia. Bope songon i, mata nia leng na totop manatap-natap boru-boru na maridi i. Ro di bagasan roa nia: "Anggo induk ni tataringku da songoni tamana, na sonang mada ngolu on, padiar pe marmate-mate karejo tu saba dohot tu kobun sasadari u taonkon do i". Inda be na diingot nia be amporik dohot cangkah nia i, marangan-angan do ma ia tu dia-dia patunda bagak ni boru-boru na dompak maridi i, lale pangaroai nia, marrarat-rarat tu jae-julu.

Inda binoto-binoto tarbege sora: "Rapak .... rabaaaaaassssss ... buuurrrrrrrrrrr ...." matipul dangka parjongjongan ni si Katoid i torus madabu muse ia tu bondar saba i, pas tu jolo ni boru-boru na dompak maridi i. "Aaaaaaaaauuuuuuuuuuuuuuu-uuuuuuu" manyongkir boru-boru i. Arani panyongkir ni boru-boru on, bulus marlojongan alak na dompak marbabo di saba i tu bondar saba an. Di bondar sabai i, ida alai induk ni tataring ni si Jatorkis tangis tarilu-ilu, i lambung nai si Katoid bajuna maek-maek, pamatang na leng payak inda bisana jongjong arani ancitna na madabu i sian dangka ni marapolom i tu bondar saba i.

"Aha na mangua?" ning alak parsaba i. Anggo boru-boru i leng tangis sajo dope, inda haruar obar na. Si Katoid pe antong sip juo, mur mabiar boti ila na roana paida-ida alak na bahat i. Dua alak mijur tu bondar saba i, i angkat kalai si Katoid tu ginjang, torus i oban kalai tu sopo na donok sian bondar saba i. Dungi i painum kalai antong, baru ma si Katoid marcarito bahaso ia madabu sian marapolom arani dangkana masopak hatiha ia get mambuat cangkah pikek na i taon nia di marapolom i.

Mambege obar ni si Katoid i, sada-dua alak na adong di si mikim-mikim, oni adong juo antong na mantata-tata, matukakkak-matukikkik. Sadebana muse mandok di bagasan roa: "Angkentong, angkon na marpikek di lambung ni tapian ni dadaboru, rasoi, mateon bayo na oto !!!"

MATA GURU ROA SISEAN

(”mata jadi guru pikiran/hati jadi penimbang”)

by Djasinaloan (Ahmad Bahsan Parinduri)

malos mali-mali i topi dalan laos tu roba

parjolo do au marsantabi di sipanangion sipambege na martua

laoskon jolo inang induri pamiari ni lapung dohot bota

on ma sada turi jamitahon bisuk dohot poda

(layu daun ’mali-mali’ di pinggir jalan menuju hutan

terkebih dahulu saya meminta maaf kepada para pendengar yang terhormat

ibu tolong bawakan tampah untuk membersihkan salibu dan antah

inilah sebuah turi-turian menyampaikan kearifan dan pelajaran)

sinondang ni bulan tula

alak manduda marsidua

tona ni ompunta

ompu na martua na marsahala

(cahaya bulan purnama

dua orang menumbuk padi

pesan dari leluhur kita

leluhur yang bertuah yang sakti)

indu sarang ni piongot

i lambung nai sarang ni si martampua

tong ma dongan paingot-ingot

ulang lupa poda na lima

(di sana sarang binatang penyengat

di dekatnya bersarang burung tempua

selalulah kita ingat-ingat

jangan lupa pelajaran yang lima)

sarang ni si martampua

adop toru pintuna

tangihon ma so u patama

ulang be ita gabe lupa

(sarang burung templa

pintunya dari bawah

dengarkan biar kuselaraskan

agar kita jangan lagi lupa)

tor simago-mago

adong talun adong robana

poda na parjolo

kon paias do rohanta

(bukit ’simago-mago’

ada hutan ada rimbanya

pelajaran yang pertama

harus kita bersihkan hati kita)

gaja pagaja-gaja

tardege anak ni landuk

alak naias rohana

inda jungada ia mageduk

(gajah yang demikian besar

terinjak anak pelanduk

orang yang hatinya bersih

tidak akan pernah berbuat jahat)

taba ale ningku bulu soma

binaen ite di aek mais

alak naias roha

inda ia gabe majais

(tebas kataku bambu ’soma’

untuk rakit di sungai ’aek mais’

orang yang hatinya bersih

tidak akan pernah menghina orang)

huta godang huta ni raja

na sukut tumbur suanan kantang

poda na padua

angkon na paias do pamatang

(’Huta Godang’ adalah huta tempat Raja

tempat yang subur untuk tanaman kentang

pelajaran yang kedua

harus dibersihkan tubuh kita)

samon ari marandos potang

buat paragat manyandang taguk

alak naumias pamatang

dao ma nyae dao situhuk

(lembayung di senja hari

tukang peragat menyandung bambu

orang yang tubuhnya bersih

jauh dari menderita sakit)

mata guru

roa sisean

on mada poda na tolu

paias muse parabitonmu

(mata jadi guru

hati menimbang

inilah pelajaran yang ketiga

bersihkan pula pakaianmu)

poken di simangambat

aduan nai poken siabu

muda poda na paopat

ulang lupa paias bagasmu

(hari pekan di desa ‘Simangambat’

kemudian lusa pekan di ‘Siabu’

kalau pelajaran yang keempat

jangan lupa bersihkan rumahmu)

habang ambaroba

na songgop tu rumpun singkoru

on mada poda lima

ingot paias pakaranganmu

(burung ’ambaroba’ sedang terbang

na hinggap ke semak-semak

inilah pelajaran yang kelima

ingat membersihkan pekarangan rumahmu)

i mada angka dongan angka simatobang

tumangi hita di poda on

poda na denggan binaen sonang

maroban tua di hangoluan

(itulah teman dan orang-orang tua kami

agar kita benar-benar mendengarkan pelajaran ini

pelajaran yang baik membuat senang

membawa berkah dalam kehidupan)

dung solpu poda na lima

saroa hita nian marrosu

sahata saoloan

sapangambe sapanaili

(setelah pelajaran yang lima itu dilaksanakan

kita semua sehati dan semakin akrab

seia-sekata

memiliki pandangan dan langkah sama)

songon siala sampagul

rap tu ginjang rap tu toru

muda malamun saulak lalu

muda madabu rap margulu

(seperti buah ’siala sampagul’

sama-sama ke atas dan kebawah

kalau matang semuanya

kalau jatuh sama-sama kotor)

dungi, ale dongan sipanangihon si pambege

ulang hita pamuda sayang luat mandailing on

luat na denggan luat na jogi

sumurung dao sian na leban

(selanjutnya, Duhai para pendengar

jangan kita sia-siakan wilayah Mandailing ini

wilayah yang cantik

sudah terkenal sejak dahulu kala)

tano sere tano rura

na lumobi do tumbur ni tano na

na lumobi do tabo ni gulaenna

na lumobi lambok muse ingkayuna

(tanah emas tanah lembah yang subur

yang tanahnya sangat subur

yang ikannya sangat enak

yang sayur-mayurnya sangat lunak)

ligi ma tu jae ligi ma tu julu

ombar balok ni bona bulu

bahat do luat nadung sambang

binaen majungkat di humaliang

(lihatlah kemana-mana

tetangga-tetangga kita

sudah banyak wilayah yang hancur

karena alam sekitarnya sudah rusak)

muda na garang manyurkut arangan

mangurbat suan-suanan na marhasaya

aha dope dung songon i

(kalau begitu ganas membakar hutan

menghancurkan tanam-tanaman yang bermanfaat

apa yang terjadi kalau sudah begitu)

muda marombus sialogo na gogo

inda adong be banir paronding-ondingan

muda mandonting arilas marsalimpot-pot

inda adong be parsilaungan

parasaran ni uwo dohot hatutu

parngayatan ni unggas na loja

parasaran ni loba na marhasaya

paradianan ni naloja tingon hauma

angke na lumobi gok do jaot na

bulung na tumpuk manjadi napu

ranggas na panggoki ni adangan laos muli

(kalau berhembus kuat angin yang kering

tidak ada lagi tempat berlindung

kalau panas datang begitu menyengat

tidak ada lagi tempat bernaung

tempat bersarang ‘uwo’ dan ‘hatutu’

tempat beristirahat burung yang letih

tempat bersarang lebih yang berguna

tempat istirahat orang dari ladang

semuanya itu sangat banyak manfaatnya

daun-daun yang jatuh menjadi pupuk

renting-ranting kayu guna memenuhi tas ketika pulang)

muda gumarang hita manabai

bahat ma mara nangkan ro

marsik ma simul-mulan ni batang gadis

maurbat ma urat paniopi ni tano

(kalau kita ganas menebangi

banyak petaka yang akan datang

akan kering sumber air sungai Batang Gadis

rubuhlah akar-akar yang memegang tanah)

ampot ro nonat na so tarolat

marsitutu udan mandahoyu

mangamuk asak ni batang gadis

ro ma banjir na so ompangon

mangkagargar tobing duru ni saba

mangkatolbak dolok maroban mara

bege-bege ma ita dongan

nangkan ita mangae

(mungkin  akan datang ’nonat’ yang tak terhalangi

hujan pun turun begitu lebatnya

arus air Batang Gadis mulai mengamuk

datanglah banjir yang tidak bisa dibendung

tebing-tebing sawah menjadi rusak

bukit-bukit runtuh membawa petaka

dengarlah berita secara cermat

kita akan menderita)

na bahat ma luat na maronco

patunda ni tolbak pangayup ni aek

bahat jolma marsipurpuran

pahan-pahanan marmagoan

suan-suanan marrebatan

(sudah begitu banyak wilayah yang hancur

akibat runtuhnya tanah karena dihanyutkan air

banyak manusia menderita

binatang peliharaan menjadi hilang

tumbuh-tumbuhan luluh lantak)

bahat muse sannari binatang sayang

na so marsala diparkancitan

gatal ni tangan ni si pamodil

pupu muse do ia madogil

(banyak pula sekarang hewan tidak berguna

yang tidak bersalah disakiti

kegiatan iseng si tukang bedil

sering pula ia begitu jahat)

muda tarsonggot au manyogot

ato potang na mangarimbus

inda jungada be tarbege so ra ni tumorus habong

tintin ijuk … sanga gok-gok sopo

(ketika aku bangun pagi hari

atau ketika petang hujan rintik-rintik

tidak pernah lagi terdengar suara burung

’tintin ijuk’ atau ’gok-gok sopo’

i ma na so i pasari-sari

marpolutan unggas na so marsala

ampot rotap i saba

inda adong be amporik mamomaina

(itulah yang tidak pernah dipikirkan matang-matang

begitu banyak mati burung yang tidak bersalah

mungkin banyak ulat di sawah

tidak ada lagi burung yang memakannya)

boti muse di hos ni ari

madung langlangan si panangi

sora ni kak na matukak-kak sora ni onggang dogang-dogang

i do na solpu tanda ni ari na dung kotu

(begitu juga ketika tengah hari

orang sudah jarang mendengar

suara burung ’Kak’ yang tertawa-tawa suara burung enggang yang memekakkan telinga

dahulu itulah pertanda tengah hari)

songon i muse di batang gadis

na bahat ma ihan na abis

mago incor mago abaro

boti siating dohot baung

(begitu pula di sungai Batang Gadis

sudah banyak jenis ikan yang hilang

hilang ikan ’incor’ dan ’abaro’

juga ’siating’ dan ’baung’)

i ma da baya dongan

rap ta pamanati antusan ni turi

olong roanta di humaliang

anso ulang hita markoti

(Itulah duhai teman-teman

sama-sama kita simak arti dari turi-turian

kita harus menyayangi alam sekitar

agar kita tidak sengasara)

muda pe jago humaling

tong do hita parlaboonsa

muda humolip hita incogot

so adong ingoton ni paompunta

(kita jagapun alam sekitar

kan kita juga yang mendapat menfaatnya

kalau besok kita sudah mati

agar ada yang diingat cucu kita)

ma horas hita nian sai tumorkis

pantun hangoluan

silang sae suada mara

saur matua bulung

(semakin sejahtera dan sehat

pantun kehidupan

tidak ada lagi malapetaka

sampai selamanya)

manduda mamiari

painte samon sidumadang ari

sai ma jolo hata ni turi

gabe andigan hita ulai

(menumbuk padi dan membersihkannya

menanti beranjak tengah hari

sampai disinilah dulu turi-turian

mungkin esok-lusa kita ulangi lagi)

pir tondi madingin

sai horas tondi matogu

horas … !!!

(keras ‘tondi’ yang dingin

juga tondi semakin kuat

semoga tetap sehat dan sejahtera ... !!!)

Humaliang Nadung Sambang

(”alam sekitar yang telah hancur”

by Edi Nasution

Batang gadis ta on da baya

Dapot taon le aekna murmarsik

Muda ro baya udan santongkin

Bulus magodang boti lotok le dongan

(Sungai Batang Gadis kita ini

Dari tahun ke tahun harinilla semakin sedikit

Jika hujan turun meskipun sejenak

Datanglah banjir yang airnya sangat keruh)

Tor dolok Siojo

I lombang nai da baya Ranggasoli

U dok do di ho ale dongan na jolo

So ulang ro mara rap ita jago arangan tai

Bukit ‘Siojo’ di atas

Di bawahnya duhai ‘Ranggasoli’

Sudah kukatakan kepadamu sejak dulu

Agar petaka tidak datang marilah sama-sama dijaga hutan kita)

Pisang Siolot julu le dongan

Na tubu ale di Saba Dolok

Sai lolot baya ita mangolu da dongan

Leng ra dope ita i paoto-oto alak

(Buah pisang ‘Siolot’ di arah hulu

Yang tumbuh di kampung ‘Saba Dolok’

Sudah begitu lama kita hidup kawan

Masih juga kita mau dibodoh-bodohi orang)

Poken siri-siri di potang ni ari

Habang baya tu jae-julu jeges tarida

Muloi sannari ale santak tu pudi ni ari

Rap rim ma ita sude paturena

(Pekan capung di sore hari

Terbang kesana-kemari tampak indah

Mulai saat ini sampai akhir nanti

Mari kita perbaiki bersama-sama)

Sian Laru le tu Tambangan

Batang Gadis melduk-elduk bahat muse lubuk na

Untung ma baya adong Lubuk Rarangan

Garing dohor mera leng sonang angoluanna

(Dari kampung ’Laru’ ke kampung ’Tambangan’

Sungai Batang Gadis melekuk-lekuk dan banyak lubuknya

Untunglah ada ’Lubuk Larangan’

Ikan ’garing’ dan ’mera’ tetap senang hidupnya)

Parsuling ni Jatulila

Mariot-iot boti lingon-lingon tarbege

Pupu do nian ita marsapa-sapa

Kiong dohot baro-baro tudia kehe

(Permainan seruling si ‘Jatulila’

Sambung-menyambung dan sayup-sayup terdengar

Sering kita bertanya

Burung Beo dan cecak rowo kemana perginya)

Sipaingot ni ompunta le dongan

Dompak mangaroba ale dina markauma

Muda ingul dohot bania i tabahan

Ulang lupa i suanan gontina

(Pesan dari leluhur kita kawan

Ketika membakar sewaktu berladang

Kalau pohon ’ingul’ dan ’bania’ ditebangi

Jangan lupa menanam gantinya)

Lirik Ende Ungut-ungut*

by Parlagutan Nasution

U tampul ale uar-kuar

Mambaen tungkot panjolung tanaon

Ulang ale baya ita padiar-diar

I ganggu alak baya aranganta on

(Kutebas pohon “uar-kuar”

Untuk membuat tongkat pengambil buah kemiri

Janganlah kita biarkan

Hutan kita diganggu orang)

U tampul ale uar-kuar

Pantak-pantak baya di tonga saba

Ulang ale baya ita padiar-diar

sanga tong marsik aek ni saba

 (Kutebang pohon “uar-kuar”

Potongan-potongan kayu di tengah sawah

Janganlah kita biarkan

Nanti air sawah menjadi kering-kerontang)

Pantak-pantak baya di tonga saba

Pala i oban pade ambaen soban

Muda marsik ale aek ni saba

Pasti nangkan susut baya pandapotan

 (Potongan-potongan kayu

kalau dibawa bisa jadi kayu bakar

Jika air sawah kering

Pasti nanti akan berkurang penghasilan)

Poken ale di Kotanopan

Adong poken baya di Simangambat

Muda peto ale madung susut pandapotan

nangkan na ita do na malarat

 (Hari Pekan di Kotanopan

Adapula Hari Pekan di Simangambat

Bila benar telah berkurang hasil panen

Kita jugalah yang melarat)

Lirik Ende Sitogol* 

by Parlagutan Nasution

Mangguris so tardaek le

Suratan bagian baya

Sonang ison baya ita marbaris ningku da

Ulang ita buat ayu di ujung ni aek

Sanga tong do ro baya tolbak dohot banjir bagian da baya

 (Menderes tapi getahnya tidak bisa diambil

Begitulah nasib yang dialami

Berbahagia kita semua berkumpul di sini

Jangan kita tebangi kayu di hulu sungai

Nanti longsor dan banjir akan datang

Ancit ni na mandurung jo

Na sora nian mian marangan-angan

Pukul sapulu au bayo anso mangan

Muda di ho do dainang manggadis

Inte do toke baya parutangan bagian baya

 (Memang sakit menangguk ikan

Tidak pernah bisa duduk berangan-angan

Pukul sepuluh barulah saya makan

Bila kepadamu ibu menjual

Di tunggu-tunggu toke tempat berhutang)

Mandailing Kotanopan alale

Na so unjung na dangol baya

Madabu ampang sitare-tare ningku da

On pe madung ro baya parkancitan

Mananggung badan simanare da baya

(Mandailing Kotanopan

Yang tidak pernah menderita

Jatuhlah “ampang sitare-tare”

Telah datang kemelaratan

Alamat badan menanggung derita)

~o0o~