MENCARI FAKTA DI SEKITAR TRAGEDI PEKABARAN INJIL MUNSON-LYMAN

186 Tahun Terbunuhnya Misionaris Samuel Munson dan Henry Lyman
MENCARI FAKTA DI SEKITAR TRAGEDI PEKABARAN INJIL MUNSON-LYMAN
Catatan: Antoni Antra Pardosi
TULISAN INI BERMAKSUD TIDAK SEKADAR MENGULANG BERBAGAI ASUMSI ATAS PERISTIWA MARTIRNYA MUNSON-LYMAN. KETERBATASAN INFORMASI SEPUTAR FAKTA SOSIO KULTURAL MASYARAKAT BATAK KALA ITU SERTA PERISTIWA POLITIK MILITER PEMERITAH KOLONIAL BELANDA DAN PERANG PADRI YANG MENYERTAINYA, SEBAGAIMANA AKAN DICOBA UNGKAP DALAM RUANGAN TERBATAS INI, MUDAH-MUDAHAN DAPAT MELENGKAPI PEMAHAMAN KITA TERHADAP TRAGEDI ITU.
Pada hari ini, 28 Juni 2020, genap sudah 186 tahun martirnya misionaris Samuel Munson dan Henry Lyman. Kedua pendeta muda asal Amerika, ini tewas di tangan Raja Panggalamei Lumbantobing dan kaumnya, di Dusun Sisangkak, Lobupining (sekarang Desa Dolok Nauli), Kecamatan Adiankoting, Tapanuli Utara, pada 28 Juni 1834. Konon, tubuh mereka dimakan Raja Panggalamei dan kaumnya itu setelah dibakar.
Di kalangan suku Batak, peristiwa ini dicatat sebagai hari bersejarah awal masuknya agama Kriten ke Tanah Batak. Dengan demikian, Munson-Lyman juga dianggap sebagai pahlawan Tuhan karena telah menunjukkan segala bukti keberanian dan kekuatan iman bahkan pengorbanan untuk memperkenalkan Injil ke tengah suku pelbegu.
Hampir dua abad peristiwa pembunuhan Munson-Lyman dikisahkan baik melalui lisan maupun tulisan. Patut diketahui, cap barbar bahwa suku Batak itu adalah kanibalis sangat sensasional melebihi dramatikal martirnya kedua misionaris tersebut. Dalam berbagai literatur, cerita itu dibumbui sedemikian rupa bahwa suku Batak itu adalah monster; liar dan sangat primitif. Selain penjajah Belanda, cap buruk itu turut pula didandani para misionaris Jerman yang bekerja kemudian hari di Tanah Batak.
Terbunuhnya Munson-Lyman adalah fakta. Namun, motif pembunuhan belumlah terang benderang sampai dengan sekarang. Hipotesa, bahwa dalang pembunuhan adalah penjajah Belanda dan tubuh Munson-Lyman sama sekali tidak dimakan, tetap tidak serta merta mampu menepis cerita yang terlanjur populer: “Orang Batak memakan orang”.
MUNSON-LYMAN DALAM KONTEKS PEKABARAN INJIL
Pekabaran Injil oleh Munson-Lyman bertepatan dengan bangkitnya semangat baru Pekabaran Injil di Benua Eropah maupun Amerika.
Bahwa, Pekabaran Injil sudah dimulai bersamaan dengan pembukaan segala benua melalui gerakan imperialisme dan kolonialisme sejak abad ke-15. Barulah pada akhir abad ke-18, terutama pada abad ke-19, Pekabaran Injil mendapat minat yang sangat besar terlebih di Belanda dan Jerman. Menurut Dr. H. Berkhof dan Dr. I.H. Enklaar dalam bukunya, “Sejarah Gereja” (Jakarta: BPK Gunung Mulia, 2004), keadaan ini lahir dari kesadaran baru di bidang pembangunan rohani usai Barat melampaui masa gelap Revolusi Perancis dan kejatuhan Napoleon pada tahun 1815. Abad ke-19, kemudian dikenal sebagai “Abad Pekabaran Injil” bersamaan dengan kemenangan Injil di benua-benua kafir.
Pekabaran Injil, serupa Gereja, lebih bersifat supranasional. Artinya, badan zending yang mengutus misionarisnya tidak harus berasal dari bangsa penjajah bersangkutan. Boleh dilihat, ketika Indonesia dijajah Belanda, bukan hanya badan zending Belanda saja yang bekerja di Indonesia, tetapi juga badan zending yang berasal dari Amerika, Swiss, Inggris, dan Jerman.
Kala itu, Pekabaran Injil di Indonesia tidak berjalan sistematis . Kendalanya adalah akar Islam yang sangat kuat di mana dominan penduduk Indonesia telah memeluk agama Islam. Di Tanah Batak sendiri, peradaban Islam sudah menyentuh Barus pada tahun 627 oleh seorang pedagang Arab bernama Wahab bin Abu Kabsah (disebut-sebut Barus adalah pintu masuk pertama kali agama Islam ke Indonesia). Pengaruh Islam semakin kuat di Pantai Barat Tapanuli sejak abad ke-16 oleh ulama besar sufi Hamzah Fansuri (1589-1604) di Barus kemudian Syekh Abdul Fattah (1765-1855) di Natal dan Mandailing.
Praktis, dominan penduduk Tanah Batak bagian tengah dan selatan (Barus, Mandailing, Angkola) telah memeluk agama Islam dan sebaliknya keadaan Tanah Batak bagian utara yang didiami suku Batak Toba masih sangat tertutup. Daerah ini memang terkurung dalam isolasi geografis oleh pegunungan dan hutan belantara di dataran tinggi Bukit Barisan.
Suku Batak Toba kala itu masih dibelenggu agama suku dan pelbegu (pagan). Berdasarkan catatan para musafir dan pejabat kolonial Inggris dan Belanda, suku Batak Toba masih dicengkeram corak peradaban yang cenderung primitif karena hidup dalam permusuhan, perbudakan, penculikan, perampokan, perjudian, tradisi mistik, hingga kanibalisme. (Tentu saja, pandangan ini terlalu prematur tanpa penelitian mendalam sebagaimana dilakukan para peneliti Eropah pada pertengahan abad ke-19).
Sebagai catatan, Tanah Batak bagian utara benar-benar masih tertutup menunggu kedatangan I.L. Nommensen ke Silindung pada tahun 1863. Pemerintah kolonial Belanda sendiri menyebut daerah ini De Onafhankelijke Bataklanden (daerah Batak merdeka) sebelum menganeksasi Silindung pada tahun 1876.
MISIONARIS PERINTIS DI TANAH BATAK
Di tengah keadaan itulah, pada tahun 1824 Gereja Babtis Inggris (Babtis Church England) mengutus dua pendetanya ke Silindung, yaitu Richard Burton dan Nathaniel Ward. Merekalah misionaris pertama yang merintis Pekabaran Injil ke Tanah Batak. Sayang, misi mereka gagal karena ditolak para raja dan penduduk Silindung. Ward sendiri memilih menetap di Padang.
Sepuluh tahun kemudian, yaitu pada tahun 1834, Gereja Babtis Boston (American Babtist Mission) mengutus dua pendetanya, Munson dan Lyman untuk meneruskan jejak Burton dan Ward. Mereka masih tergolong muda. Munson lahir di New Sharon, Maine, pada 23 Maret 1804 sedangkan Lyman lahir di Northampton, Massachusetts, pada 23 November 1809. Mereka menamatkan sekolah pendeta di Androver pada tahun 1832. Saat memasuki Tanah Batak, usia Munson masih 30 tahun sedangkan Lyman jauh lebih muda, yaitu 25 tahun. Mereka sudah beristeri.
Munson-Lyman didampingi istri meninggalkan Boston pada 10 Juni 1833 dan tiba 105 hari kemudian di Batavia, yaitu pada 30 September 1833. Mereka dijemput Pdt Medhurst, seorang misionaris utusan zending Inggris, London Missionary Society (LMS). Selama di Jakarta, sembari menunggu surat izin dari pejabat Gubernur Jenderal JC Baud di Bogor, mereka membuka pelayanan pengobatan serta memperlengkapi diri dengan belajar bahasa Melayu dan bahasa Cina.
Munson-Lyman, tanpa didampingi isteri meninggalkan Batavia pada 7 April 1834 dan tiba di Pulau Poncan Ketek-Sibolga 17 Juni 1834. Sebelumnya mereka singgah di Bengkulu, Padang, Pulau Batu, dan Pulau Nias. Selama di Padang (26 April – 11 Mei 1834) mereka banyak diskusi perihal suku Batak dengan Nathaniel Ward, yang bersama –sama dengan Richard Burton telah mengunjungi Silindung pada tahun 1824.
Ketika itu sebagian Pantai Barat Tapanuli sudah dikuasai Belanda. Di Sibolga, Munson-Lyman diterima pejabat Belanda yang disapa Tuan Bonnet. Tuan Bonnet cukup berbaik hati memberikan mereka sejumlah perlengkapan. Mereka berangkat menuju Silindung pada 23 Juni 1834 didampingi penerjemah, tukang masak, dan kuli angkut. Salah seorang pendamping itu bernama Jan, yang dihunjuk langsung oleh Tuan Bonnet.
Malam hari sebelum keberangkatan mereka, Lyman menuliskan surat yang ditujukan kepada jemaat dan badan zending yang mengutus mereka di Boston. Isi surat tersebut secara garis besar menggambarkan ketetapan hati mereka untuk menyebarkan agama Kristen dengan segala resikonya ke tengah suku Batak yang disebut Lyman ”liar, penuh teror, serta suku ganas yang sangat ditakuti di pedalaman Sumatera”.
Rute Sibolga ke Silindung (Tarutung) tentu tidak seperti yang kita bayangkan sekarang. Jalan lintas Tapanuli yang menghubungkan Sibolga ke Sumatera Timur melalui Tarutung dan Adiankoting baru dibangun Belanda pada tahun 1917-1920. Dalam peta modern jarak Sibolga ke Silindung (Tarutung) adalah 88 kilometer sedangkan Sibolga ke Adiankoting berjarak 62 kilometer. Begitulah, kala itu, perjalanan mereka sangat menantang, 6 hari lamanya, melalui medan yang berat, berliku-liku naik gunung dan turun lembah serta hutan belantara, menyisir tebing dan jurang serta menyeberangi sungai di tengah ancaman binatang buas dan serangga mematikan. Mereka tiba di Sisangkak, Lobupining pada 28 Juni 1834.
Dikisahkan bagaimana Raja Panggalamei dan kaumnya mencegat dan membunuh Munson-Lyman. Bukan hanya dibunuh. Konon, setelah tewas, jasad mereka dimutilasi, dilemparkan ke bara api, lalu disantap dengan lahap oleh Raja Panggalamei dan kaumnya itu hingga menyisakan tulang belulang. Terlalu mengerikan untuk dibayangkan sebagaimana digambarkan Nellie deWaard dalam buku “Perintis di Sumatera” (The Camelot Press Ltd, London & Southampton: 1963). (Penggambaran Nellie deWaard sendiri begitu detail, seperti laporan pandangan mata di mana penulis seakan-akan turut dalam peristiwa. Tentu saja, dengan narasi yang demikian mulai dari keberangkatan Munson-Lyman dari Sibolga sampai terbunuh di Lobupining membuat isi buku ini cenderung meniru novel fiksi).
Munson-Lyman sebagai martir, pahlawan Tuhan, begitu diyakini Susan Williard Whitney, ibunda Lyman, setelah mengetahui peritiwa itu bersama jemaat lainnya di Boston. Wanita yang amat religius itu tidak meratapi kematian anak kesayangan semata wayangnya. Ia berkata: “Anak laki-laki saya telah mati. Ia adalah satu-satunya anak saya, tetapi penyesalan saya satu-satunya adalah bahwa saya tidak memiliki anak yang lain untuk dikirim kepada orang-orang Batak untuk menggantikannya.” Sungguh luar biasa!
Di kawasan Lobupining telah dibangun monumen yang diberi nama “Memorial Martir Henry Lyman dan Samuel Munson”. Di dekat diorama monumen terdapat sebuah makam yang diyakini sebagai tempat tulang belulang Munson-Lyman dikubur. Pada salib yang terbuat dari batu marmer hitam di makam itu tertulis dalam bahasa Jerman dan Batak: “Zar Erinnerung an die Americanilchen Martyer des Evangeliums in Batakland. Henry Lyman und Samuel Munson. 1834. Joh. 16,1-3 Mudar ni halak Martyr i do boni ni huria ni Tuhan Jesus.”
KENAPA MUNSON-LYMAN DIBUNUH?
Pertanyaan ini masih terjebak dalam beragam versi. Yang paling mengemuka adalah trauma suku Batak terhadap pendatang menyusul teror kaum Padri, serta sikap antikolonial orang Batak karena mengira Munson-Lyman adalah orang Belanda yang akan menganeksasi Tanah Batak merdeka. Versi lain adalah pelampiasan amarah Raja Panggalamei akibat matinya seorang ibu yang tertembak oleh pengawal Munson-Lyman. Versi yang tidak kalah penting adalah intrik politik Belanda yang tidak menyukai kehadiran misionaris Amerika dan Inggris.
Namun, terlepas dari beragam versi di atas, salah satu kendala Munson-Lyman adalah nihilnya penguasaan mereka terhadap bahasa Batak, sehingga celaka, mereka tidak mampu menjelaskan maksud dan tujuan kedatangan mereka setelah penerjemah yang mendampingi mereka melarikan diri ke dalam hutan.
Di banyak zending, para misionaris terlebih dahulu dilatih untuk menguasai bahasa daerah dan penerjemahan Alkitab, psikologi, dan etnologi (ilmu mengenai suku bangsa) sesuai daerah tujuan ke mana mereka akan melakukan Pekabaran Injil. Burton-Ward sudah melakukan hal itu meski kurang memadai dan sebaliknya Munson-Lyman hanya mempelajari bahasa Melayu dan bahasa Cina selama di Batavia. Juga sangat beda dengan Nommensen yang telah mempelajari ikhwal budaya Batak berdasarkan penelitian Junghun (1840) dan Oscar van Kessel (1844), terutama Neubronner van der Tuuk (1852). Bahkan, selama berbulan-bulan Nommensen amat rajin dan serius mempelajari bahasa Batak Toba sejak tinggal di Barus pada 23 Juni 1862 sampai menempati pos di Parusorat dan Bungabondar pada tahun 1863.
Boleh dikatakan, Munson-Lyman –termasuk badan zending yang mengutus mereka –terburu-buru untuk tidak mengatakan ceroboh atau gegabah.
PRAHARA PERANG PADRI
Terhadap versi motif pembunuhan Munson-Lyman, agar tidak samar, ada baiknya kita menyinggung peristiwa politik Perang Padri dan agresivitas syahwat berkuasa pemerintah kolonial Hindia Belanda.
Perang Padri berlangsung sejak tahun 1803 sampai dengan 1838. Perang ini bermula dari perang saudara sesama orang Minangkabau beragama Islam yaitu antara kaum Padri penganut aliran Wahabi dengan kaum adat Kerajaan Pagaruyung. Perang Padri kemudian berkembang menjadi peperangan antara kaum Padri dan masyarakat Minangkabau dengan pemerintah kolonial Hindia Belanda. Di tengah periode perang itulah kaum Padri menyebar teror ke tengah suku Batak Mandailing dan Batak Toba (Orang Batak Toba menyebut periode ini Tingki ni Pidari).
Kaum Padri adalah penganut aliran Wahabi yang kukuh menegakkan syariat Islam di bumi Minangkabau. Semua yang tidak sesusai dengan Al Qur’an dan Hadist harus diperangi. Sasaran mereka adalah kaum adat dan pemuja berhala. Puncak perang saudara ini terjadi pada tahun 1815.
Karena kesulitan menghadapi kaum Padri, pada tahun 1821, Kerajaan Pagaruyung akhirnya meminta bantuan Belanda yang berkedudukan di Padang (perjanjian kerjasama perang dengan sendirinya mengikat Kerajaan Pagaruyung tunduk kepada Belanda).
Perang terhadap Belanda dibagi dalam dua periode. Perang jilid satu, di mana kaum Padri dipimpin Tuanku Nan Renceh, dimulai dari tahun 1821 sampai dengan 1825. Masa jeda perang terjadi setelah gencatan senjata, sebelum berlanjut ke jilid dua dari tahun 1831 sampai dengan 1838. Perang jilid dua ini diwarnai bergabungnya kaum adat dengan kaum Padri sehingga dengan demikian Belanda bukan lagi hanya menghadapi kaum Padri tetapi secara keseluruhan masyarakat Minangkabau. Perang berakhir setelah Tuanku Imam Bonjol, yang menggantikan Tuanku Nan Renceh karena meninggal, ditangkap tahun 1837 dan jatuhnya benteng terakhir Padri di bawah komando Tuanku Tambusai pada tahun 1838.
Masa jeda Perang Padri, pada tahun 1825, dimanfaatkan kaum Padri menyerang Tanah Batak. Gerakan purifikasi pelaksanaan ajaran Islam difokuskan Tuanku Tambusai mulai dari Tambusai, Barumun, Padang Lawas, sampai ke Mandailing.
Adapun ke Tanah Batak Utara (Silindung, Humbang, Toba Holbung) gerakan kaum padri yang ganas dan mematikan dipimpin oleh Tuanku Rao didampingi Tuanku Ali Sakti. Mangaraja Onggang Parlindungan menggambarkan biadabnya teror kaum Padri itu dalam buku “Pongkinangolngolan Sinambela gelar Tuanku Rao: Teror Agama Islam di Tanah Batak 1816-1833” (Djakarta: Tanjung Pengharapan, 1964). Dengan kekuatan 15.000 pasukan berkuda terlatih mereka mengepung Tanah Batak dari berbagai arah, membinasakan lebih dari separuh suku Batak Toba. Aksi ini tidak beda dengan genosida atau pembantaian suku.
Kebiadaban kaum Padri juga digambarkan Basyral Hamidy Harahap dalam buku “Greget Tuanku Rao” (Jakarta: Komunitas Bambu: 2007). Mereka bergerak dengan tangan besi, membunuh siapa saja yang tidak sealiran dengan mereka, merampok, membumihanguskan kampung-kampung, memperkosa, bahkan menculik perempuan untuk dijual, dijadikan gundik maupun diperbudak. Menyedihkan, penganjur pemurnian ajaran agama, itu malah mempraktikkan cara-cara keji yang sama sekali jauh dari anjuran agama.
Berbeda dengan Tuanku Tambusai, aksi teror Tuanku Rao ke kaum Batak Toba tidak semata-mata pembantaian massal terhadap apa yang mereka sebut penyembah berhala. Dalam literatur Batak Toba mengikuti Mangaraja Onggang Parlindungan, Tuanko Rao tidak lain adalah Sipongkinangolngolan, bere Sisingamangaraja X yang dibuang dari Bakara akibat hasil hubungan incest (perkawinan sumbang sesaudara). Gerakan itulah, konon yang lebih menguasai Tuanko Rao sehingga ia melampiaskan dendam dengan cara memenggal kepada Raja Sisingamangaraja X. (Ada versi yang mengatakan, yang membunuh Raja Sisingamangaraja X adalah Jatenggar Siregar gelar Tuanku Ali Sakti).
Teror kaum Padri di Tanah Batak Utara berakhir pada tahun 1829. Selama masa itu kawasan Tanah Batak Utara diserang epidemi ganas yaitu wabah kolera, tipus, pes, rejan, dan cacar hitam akibat banyaknya mayat dan bangkai hewan yang bergelimpangan; kedaaan itulah yang menelan banyak lagi korban sekaligus memaksa kaum Padri meninggalkan Tanah Batak Utara. (Tuanku Rao kemudian tewas di tangan pasukan Letkol Raaf dalam suatu pertempuran di Air Bangis).
Invasi kaum Padri menyimpan luka dan trauma yang amat mendalam di kalangan suku Batak Toba. Menurut sebagian pendapat, salah satu eksesnya adalah pembunuhan Munson-Lyman oleh Raja Panggalamei karena dihantui ketakutan masuknya para pendatang; mengutip Sitor Situmorang dalam bukunya “Toba Na Sae” (Jakarta: Komunitas Bambu, 2009), motif utamanya adalah akibat pelanggaran kedaulatan negeri.
Menarik untuk disimak penjelasan Dr. A. Schreiber sebagaimana dikutip Dr. Justin Sihombing, dalam bukunya “Saratus Taon Huria Kristen Batak Protestan” (1961), yang mengaitkan kematian Munson-Lyman dengan invasi kaum Padri dan kunjungan Burton-Ward.
Invasi kaum Padri ke Tanah Batak pada tahun 1825 hanya berselang setahun setelah kunjungan Burton-Ward ke Silindung yaitu pada tahun 1824. Saat kunjungannya itu, dalam kotbahnya Burton pernah mengatakan, “Ingkon jolo marmetmet jala gale do hamu, asa tarbahen masuk tu harajaon di Debata” (Kamu harus terlebih dahulu kecil dan lemah sehingga bisa masuk ke Kerajaan Surga). Penggunaan kata “metmet” (kecil) dan “gale” (lemah) sebenarnya keliru, sebab Burton tidak memiliki diksi yang tepat untuk mengatakan “serep ni roha” (rendah hati). Karena menolak kedatangan Burton-Ward, penduduk Silindung kemudian berasumsi bahwa invasi Padri adalah bagian dari muslihat Burton-Ward untuk “mengecilkan jumlah” dan “melemahkan kekuatan” orang Batak. Eksesnya, para raja di Silindung kemudian sepakat untuk menolak “si bontar mata” (si mata putih untuk mengatakan bangsa kulit putih) memasuki Tanah Batak; kesepakatan itulah yang konon dijalankan Raja Panggalamei.
PENGARUH BELANDA
Hegemoni Belanda atas seluruh gugusan kepulauan Indonesia semakin menguat dibandingkan Inggris usai Konvensi London (1814) dan Traktat London (1824). Atas perjanjian tersebut terjadilah tukar-menukar daerah kekuasaan antara Belanda dan Inggris, di mana kemudian Belanda berkuasa atas pantai barat Sumatera dan penjuru tanah air lainnya, sedangkan Inggris memilih menguasai Selat Malaka dan pantai sebelah timur Sumatera.
Berturut-turut Belanda semakin berkuasa di sepanjang pesisir barat Pulau Sumatera yaitu Padang (1817), Palembang (1823), Bengkulu (1825), serta Natal dan Sibolga (1825). Usai Perang Padri (1838), kekuasan Belanda semakin kukuh di seluruh Minangkabau, Mandailing, Angkola, Padanglawas, dan Daludalu (Riau).
Pada tahun 1837, Belanda telah menetapkan garis-garis perbatasan antara daerah-daerah Batak yang mereka kuasai dengan daerah Batak yang belum dikuasai. Daerah Batak yang dikuasi Belanda adalah Barus, Natal, Mandailing, Barumun-Sosa, Padangbolak, Angkola, dan Sipirok. Dengan begitu, daerah Batak lainnya seperti Silindung, Humbang, Toba Holbung, dan Samosir masih daerah Batak merdeka. (Untuk sementara Belanda masih menahan diri mencaplok daerah Batak merdeka yang dikuasai Raja Sisingamangaraja sebelum tahun 1876 sebagaimana Regerings-Besluit 1876 diterbitkan).
Raja-raja dan penduduk Tanah Batak Utara sudah tidak senang atas invasi Belanda ke Tapian Nauli (Sibolga). Dengan mengesampingkan kelegaan mereka atas upaya Belanda memerangi kaum Padri, raja-raja dan penduduk Tanah Batak Utara, itu tetap was-was jika sewaktu-waktu kedaulatan negeri mereka akan dirampas penjajah.
Di sisi lain, rivalitas antara Belanda dengan Inggris nyatanya belum pupus usai Traktat London. Prof. Dr. W.B. Sidjabat, dalam bukunya, “Ahu Sisingamangaraja” (Jakarta: Pustaka Sinar Harapan, 2007) menulis begitu besarnya kecurigaan Belanda terhadap Inggris, sehingga orang Amerika pun, yang pada waktu itu sudah mulai muncul di perairan Nusantara, turut juga kena getahnya.
Ditambahkan, kecurigaan itu bukan saja di bidang perdagangan, melainkan juga di bidang lain, sehingga Belanda juga mencurigai dan mempersulit misionaris dari Inggris dan Amerika. Kenapa? Belanda takut kelemahan pemerintahan mereka akan dibocorkan ke pihak Inggris. Alasan lain, takut kalau-kalau misionaris Amerika membocorkan kejahatan Belanda justru ke orang Batak yang sewaktu-waktu daerahnya akan dijajah.
Dengan demikian, kedatangan Munson-Lyman ke pedalaman Tanah Batak tidak terlepas dari situasi politik yatu sikap Belanda yang penuh curiga terhadap misionaris Amerika dan Inggris, ditambah trauma penduduk atas invasi kaum Padri dan kekhawatiran akan dijajah “si bontar mata”.
Dengan mengutip sejumlah dokumen (termasuk Memoirs of The Munson & Lyman yang diterbitan di New York, 1839), Sidjabat berusaha mengungkap muslihat Belanda atas kematian Munson-Lyman. Cara paling licik, oleh Belanda adalah menghunjuk Jan sebagai pendamping Munson-Lyman, dialah yang terlebih dahulu berbicara dengan penduduk Lobupining, sehingga dalam seketika Raja Panggalamei dan kaumnya mengepung kemudian membunuh Munson-Lyman. Kemungkinan besar Jan membisikkan bahwa Munson-Lyman adalah pihak Belanda. Jan sendiri berhasil melarikan diri dan kembali ke Sibolga. Sosoknya masih misterius sampai dengan sekarang.
Situasi di Tanah Batak pada waktu itu memang masih genting. Paska invasi kaum Padri, Raja Berampat di Silindung yang tunduk kepada Raja Sisingamangaraja XI telah memperingatkan raja-raja di teritori mereka termasuk Raja Panggalamei untuk mewaspadai siapa saja yang memasuki daerah Silindung. Lobupining merupakan satu-satunya jalur menuju Silindung dari Sibolga dan Barus, jalur lainnya adalah Pahae dan Sarulla dari arah Angkola dan Mandailing (jalur inilah yang kemudian dilalui Nommensen menuju Silindung pada tahun 1863).
TENTANG KANIBALISME
Bagaimanapun, aksi pembunuhan Munson-Lyman oleh Raja Panggalamei tetap mendapat reaksi keras dari orang-orang Batak di sekitar Lobupining. Dalam “Memoirs Munson & Lyman” sebagaimana dikutip Sidjabat, desa-desa sekitar itu malah berencana membalas kejahatan Raja Panggalamei setelah mengetahui maksud baik kedatangan Munson-Lyman.
Sejatinya, orang-orang Batak kala itu adalah masyarakat yang hidup teratur yang diistilahkan Sitor Situmorang sebagai state-tendency (tendensi bernegara), mengorganisir diri dalam lembaga bius, huta, horja, dan onan na marpatik. Sehingga dengan demikian orang Batak hidup dengan tata krama, serta peradaban yang dibangun oleh “patik dohot uhum”. “Patik” adalah nilai mengenai benar dan salah yang berkenaan dengan akhlak atau etika perilaku. “Uhum” adalah norma atau aturan dan ketentuan yang mengikat, ada sanksinya, tatanan dan kendali yang sesuai dan berterima di tengah masyarakat. Sebagaimanapun krisis invasi kaum Padri yang dialami orang Batak, keadaan itu tentulah tidak serta merta memporakporandakan nilai-nilai adat dan budaya yang sudah mengendap turun-temurun.
(Burton-Ward sendiri dalam laporannya setelah mengunjungi Siindung dalam “Journey into the Batak Country” cukup menggambarkan sikap ramah tamah penduduk Silindung; mereka disambut dan ditampung selayaknya tamu menurut adat negeri setempat. Mereka juga terkesan menyaksikan situasi damai dan makmur di lembah Silindung).
Atas alasan di atas, meskipun Raja Panggalamei salah, namun tidaklah masuk akal apabila mereka membakar dan memakan tubuh manusia; bahkan keluarga Munson-Lyman sendiri pun tidak meyakini hal itu. Lagi pula, sepanjang yang kita ketahui, praktik kanibalisme di kalangan orang Batak sama sekali tidak mempunyai bukti ilmiah dan historis, hanya isapan jempol pemerintah kolonial Inggris dan Belanda, ditambah misionaris Jerman.
GARIS SEJARAH PEKABARAN INJIL DI TANAH BATAK
Setelah Burton-Ward (1824) dan Munson-Lyman (1834) yaitu utusan Gereja Babtis Inggris dan Amerika, Pekabaran Injil di kalangan suku Batak disusul utusan Zending Ermelo Belanda yaitu Gerrit van Asselt (1857) ditambah F.G Betz, Dammerboer, Koster, dan van Dallen. Badan Zending Rheinische Missiongesellschaft (RMG) Jerman seterusnya mengutus Klammer dan Heine (1861), kemudian I.L.Nommensen (1862).
Misionaris Nommensen yang lahir 6 Februari 1834, lima bulan sebelum kematian Munson-Lyman, dicatat sebagai penggerak utama penyebaran agama Kristen di Tanah Batak, yang kemudian menghasilkan sejumlah denominasi gereja di Indonesia, yaitu HKBP, HKI, GKPI, GKPS, HKBP Angkola, dan lain-lain. Gereja Dunia memuji, di tangan Nommensen telah tumbuh gereja muda terbesar di dunia.
BABAK AKHIR KEHIDUPAN RAJA PANGGALAMEI
Dalam buku yang ditulis Jonathan Nommensen, anak I.L. Nommensen, “Barita ni D. Theol. L. Nommensen: Parsorion Dohot Na Niulana” (Medan: Prima Anugerah) ditulis bahwa pada tanggal 30 Juli 1864, setahun setelah membuka pos Pekabaran Injil di Silindung, Nommensen pernah menemui Raja Panggalamei ke Pintubosi, tempat tinggalnya belakangan setelah pindah dari Sisangkak. Sayang, mereka hanya bertatap muka sebentar, sebab tidak berapa lama kemudian Raja Panggalamei melarikan diri ke dalam hutan. Pada saat itu Nommensen melepaskan seorang remaja yang dipasung Raja Panggalamei, dan menjanjikan uang tebusan. Raja Panggalamei kemudian menemui Nommensen untuk menagih janji. Pada kesempatan itu Nommensen berusaha menasehati Raja Panggalamei dengan siraman firman Tuhan untuk bertobat. Namun, Raja Panggalamei tetap bergeming.
Raja Panggalamei menghabiskan masa tua dalam keadaan sakit parah, hanya bisa terbaring di tempat tidurnya akibat disambar petir, hingga akhir hayatnya.
Salah seorang keturunan Raja Panggalamei bernama Binner Lumbantobing sehari-hari bertugas sebagai penjaga makam Munson-Lyman di Lobupining. Dalam suatu wawancara dengan penulis beberapa tahun lalu, ia mengaku keturunan Raja Panggalamei telah “memutus rantai kutuk” setelah beberapa keturunan Raja Panggalamei menjadi pendeta.
/////////
Penulis: Antoni Antra Pardosi (Ompu Adriell Doli) tinggal di Tambun Bekasi, jemaat HKBP Jakasampurna Bekasi

Simson Tampubolon, Tigor Munte dan 77 lainnya

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313 thoughts on “MENCARI FAKTA DI SEKITAR TRAGEDI PEKABARAN INJIL MUNSON-LYMAN

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