From Rumah Sipitu Ruang to Putri Hijau Fortress, Re-examining Karo Historiography

Let us see how the legend of Rumah Sipitu Ruang (Ajinembah) is used as historical evidence that the ancestors of merga Barus originated from Barus, which was one of the major kingdoms in the Nusantara. In reality, the legend originally narrates that Sibayak Barusjahe was expelled from his village because he erturang-turang (engaged in a romantic relationship with his sister).

When this oral text was transformed into written text, it was added that he originated from the Kingdom of Barus, prompting readers to project their fantasies onto the Kingdom of Barus, which was centered on the West Coast of Sumatra.

This occurred because the author wished to demonstrate knowledge of the existence of the Kingdom of Barus and was inclined to believe that Sibayak Barusjahe originated from there.

I am not saying that the assumption of the merga Barus ancestors originating from the Kingdom of Barus is incorrect. I am merely stating that it has never been scientifically or academically proven. Meanwhile, in the academic sphere, there are specific studies concerning myths and legends, particularly within Structural Anthropology.

Furthermore, there are several versions regarding Sibayak Barusjahe. One of them states that he originated from a butterfly cocoon that hatched on a tree in Kuta Usang (a Pakpak village not far from Ajinembah).

Another version begins with the story of a Barus family in Bukum, which is now part of Sibolangit District (Deliserdang Regency). This family had three sons: Sintua, Sintengah, and Singuda.

Sintua departed for Patumbak and subsequently became Raja Urung Senembah. Singuda departed for Gugung and later became Sibayak Barusjahe. Sintengah settled in Bukum.

Naturally, these two versions contradict each other, as does the third version known as Simbelang Pinggel.

There is nothing wrong with having multiple versions. The problem arises when these mythological stories or legends are treated as historical evidence. For instance, the story of him marrying his turang serves instead as a mythological message that "this couple is a new beginning for merga Barus." There is no need to trace its origins.

Indeed, archaeologists sometimes use myths as an initial step for their excavations. For example, the archaeologist John Miksic conducted excavations at Benteng Putri Hijau (Delitua, Deliserdang Regency) and Seberaya (Karo Regency), in addition to Kota Cina (Hamparan Perak, Medan).

His excavations at these two sites followed the myth stating that Putri Hijau originated from Seberaya and later became the Princess of the Kingdom of Haru in Delitua.

That myth indicates the existence of trade relations between Seberaya and Delitua within the framework of the Kingdom of Haru. The excavations he conducted discovered identical pottery shards at both sites, proving that such trade relations truly existed.

Similarly, written Portuguese reports indicate the existence of trade relations between the Kingdom of Haru and Malaka (the Malay Peninsula).

Miksic's dissertation did not treat the Putri Hijau myth as historical evidence, but rather as an initial indicator of trade relations between the Kingdom of Haru in Delitua, the interior of the Karo Highlands, and Malaka, which served as the largest international trade terminal in Southeast Asia.

A different approach was taken by W. Middendorp, who attempted to analyze the Putri Hijau myth as a metaphor. According to him, during the colonial era, the Karo people created the story of Perik Si Mbulan Takal, the content of which is clearly a satirical joke about the Dutch.

Interlude, Pa Betul Ginting narrated the story of the Napindo Halilintar (Kilap Sumagan) troops by entitling the story Leto Nggawang, which he recounted while playing the kulcapi. It was also Pa Betul who introduced the story of Kuda Sitajur through the kulcapi performance Peranjak Kuda Sitajur.

Similarly, Middendorp assumed that the two brothers of Putri Hijau (Naga and Mariam) were transformations of the Karo concept regarding saudara tendi, which represent the amniotic fluid and placenta. Consequently, the Karo people are familiar with the mantra: "Kakaku si arah lebeku, agingku si arah pudiku".

Meanwhile, Putri Hijau herself is a metaphor for the Portuguese flag, which served as a guarantee for international trade. Furthermore, Middendorp assumed that Naga represented the troops of the Kingdom of Haru and Mariam represented their weaponry.

Regardless of whether Middendorp's assumptions are correct, he analyzed myth as a myth that potentially holds a connection to historical events.

This Part 9 emphasizes the distinction between mythological events and historical events. Mythological events can serve as initial indicators for the discovery of historical events, and historical events may likewise be recorded within a myth. Nevertheless, mythological events remain distinct from historical events.

For instance, the story of Putri Hijau recounts a war between Haru and Aceh. It also narrates that the Kingdom of Aceh fired dirham coins from a cannon (mariam), causing the troops of the Kingdom of Haru to scramble for the scattered coins. It was at that moment that the Kingdom of Aceh forces breached the fortress of the Kingdom of Haru and abducted Putri Hijau to Aceh.

To this day, there is no historical evidence of this war between Haru and Aceh. Are the metal coins discovered around Benteng Putri Hijau proof that the Aceh forces fired them from their cannons? And would you believe that?

Subsequently, a narrative emerged—termed a historical event—stating that Aceh appointed Gocah Pahlawan as the Sultan of Deli as a reward for leading the war in conquering Haru. If he was indeed the military commander who conquered Haru, why would he be subjected to a structural protocol by marrying the daughter of Datuk Sunggal?

I once wrote in a Facebook group that the marriage between the Sultan of Deli and the daughter of Datuk Sunggal follows a Southeast Asian pattern. We can see the closest example in the relationship between Barus Hulu and Barus Hilir on the West Coast of Sumatra. As described by Drakard, Barus Hilir was ruled by a king of Minangkabau origin, whereas Barus Hulu was ruled by a Batak individual.

The people of Barus Hilir could not cross the abstract boundary separating Barus Hulu from Barus Hilir, whereas the residents of Barus Hulu were free to traverse Barus Hilir all the way to the coast.

The same applied in Deli. The residents of Deli Hilir, including the Sultan of Deli, could not cross the abstract boundary separating Deli Hulu from Deli Hilir. Conversely, members of the Karo tribe were free to trade all the way to the coastline.

It was different for Sultan Ahmed, the Datuk of Hamparan Perak, who was free to cross that abstract boundary because his mother was Beru Surbakti, the daughter of Datuk Sunggal, while his father himself could not cross it.

Do events of this nature signify that Haru lost the war against Aceh? Similarly, claiming that the Karo are descendants of Siraja Batak and designating Karo Hilir as subjects of the Sultan of Deli is the greatest hoax of the last century, one that needs to be thoroughly eradicated in this century.