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The Legend of Lake Toba
A Folklore from Medan North Sumatra, Indonesia
Once upon a time, there was a young man named Toba. He lived alone and had no wife. He decided being single and didn’t get married, although his age was mature enough to a family.
He had a narrow farm and a small hut not far from a lake. If the day was getting dark, he would go to the lake for fishing. He liked fishing and he could do this activity until night has come.
One day, after worked on his small farm, he decided to go fishing. He wanted to look for some fish for his dinner. He waited for a long time, but his hook didn’t catch any fish. He waited and waited patiently.
Suddenly, his fish bait made some movement. He was sure he would get a fish for his dinner. And that was true, a pretty big fish stuck on his bait. He took the fish and then put it on a fish basket. Then, he went home.
He was so happy to get a fish for his dinner. He imagined that his dinner tonight would be nice because the fish was pretty big and fresh.
Arriving at home, he put his fish basket beside the fire place. And then, he set fire of the fire place. But, he realized that he forgot to look for some woods for his fire place. Without the woods, of course he couldn’t cook the fish for his dinner.
He went out to look for some woods. He left the fish in the kitchen. He didn’t worry about the fish because he was sure that the fish was safe in the place.
After getting some woods, he went back home, but, he was to surprised as the fish basket was empty. The fish was gone, he just found some scales which in the form of gold pieces. Toba was confused. He convinced himself that the gold pieces he hold was the scales of the fish he caught this afternoon.
He stepped to his room. But, again he was shocked as he saw a beautiful girl with long hair in his room. The girl sat in toba’s bed. Toba didn’t make any movement. He was so shock and wondered who the girl was.
Suddenly the girl turn her head and looked at toba. Toba was so amazed with the girl’s beauty. He looked at the girl and admired her beauty. For some moments, they looked each other. Was that a possibility that this beautiful girl is an angel? toba thought.
Toba was so speechless and couldn’t say anything. For breaking the ice, the girl said something. She approached toba and said.
“Hi, toba. It was getting dark, could you turn on the lamp” the girl asked.
“Ooo… hhhiii… Alright, I will turn the lamp on,” Toba said, his body was trmebled because of fear.
“Don’t be afraid, Toba. I will not hurt you,” said the girl.
“But, who are you ? are you kind of genie or something ?”
The girl smiled and said.
“I am the incarnation of the fish you caught this afternoon,” the girl answered.
“Really, Oh.. God. Is that true?” toba was so surprised.
“Yes, but you don’t have to be afraid. I will help you to do some house hold activity. I will cook for you and prepare your daily meal, ” the girl offered.
Toba was so happy to hear that.
“By the way, the gold pieces is my scales,” the girl said.
“Ooo.. well.. that’s why I didn’t found my fish in the basket,” toba said.
And then the girl went to the kitchen and cooked dinner for toba.
Everyday toba was accompanied by the girl. Toba was happy for that. Until one day, he asked the girl to get married. But, the girl gave a requiretmen.
“I am agree to be your wife, but don’t ever tell my secret, my condition that I was a fish,” said the girl.
Toba agreed the girl’s requiretmen. And then they got married. Toba was happy to have such a beautiful wife. They lived happily because they loved each other.
Years gone by. Toba’s wife was pregnant and then not so long after that she gave birth. Toba was so happy. The baby was a boy. Named Samosir. They took care their only child. They showered the boy with love. It seemed that they were happy family.
7 years later
The mother spoiled the boy too much. No wonder, samosir became spoiled child. He didn’t want to help his father to work on farm. He only stayed at home doing nothing. He was a very lazy boy.
One day the mother asked samosir to bring lunch for his father who worked in a farm. Usually the mother did his job. But, because she was very busy, she didn’t have time to bring the lunch for his husband.
“Samosir my dear, please take this lunch for your father in the farm. He must be very hungry now. I can’t bring it for him, there is something else I want to do!” asked the mother.
“No, I can’t!” samosir refused.
“Why, don’t you want ho help me?” asked the mother.
“I want to play with my frieds, mother!” said samosir.
Mother was angry to hear this. She was so upset and threatened samosir if he didn’t do what she’s asked. She wouldn’t give samosir lunch.
Because of his mother’s anger, he felt forced to do what his mother’s request.
“All right, mom. I will bring it to my father,” samosir said. Samosir went to his father’s farm. But he grumbled continuosly as she wanted to play with his friends.
On the way to his father’s farm, he ate the lunch little by little. He felt hungry, too. Because of this, there’s just a little lunch left. Meanwhile, the day was getting hot. Toba decided to rest under the tree. He felt thirsty and hungry. He asked himself why his wife didn’t bring lunch for him.
Waiting in a hungry was such a terrible thing for Toba. He got angry that time. Finally he saw somebody in a distance. He hoped the somebody was his wife who brought lunch for him.
But, he was surprised to see samosir, his son, who came to the farm.
“What do you do here, my son. Where is your mother? Why she didn’t bring my lunch?” Toba said angrily.
“Mother is busy to do other things. So, she asked me to bring this lunch for you” said Samosir while gave the lunch to his father.
Toba took the lunch quickly as he couldn’t bear his hunger anymore. But, when he saw the lunch box, he was surprised. The lunch was no more left.
“What? Where is the lunch ? Why this box is empty ?” Toba said angrily.
“I am sorry, father. On the way here, I ate your lunch little by little. I am so hungry.” Samosir answered with anxiety.
“You’re really a bad boy. Why are you doing this ? I am really hungry, you know ? ” Toba snapped at Samosir.
“I am sorry, dad. I am really sorry for that!” Samosir said apologize.
“You are rebellious child. You are lazy, useless!!!” Toba got angry.
He felt really upset whit his son. And, suddenly he said something rude that actually was forbidden.
“Your manner is like a little animal. It is because your mother spoiled you. You are so naughty. Well, it is because your mother is a fish. So you are like her. Go away from here” Toba didn’t realize that what he said was so rude. He was forbidden to tell about Samosir’s mother’s origin.
Samosir was so sad to hear what his father’s said. He was badly hurt. He cried continuosly. His mother asked why Samosir cried. Samosir said that his father was angry to him. It’s because he ate his father’s lunch. Samosir also told what his father had said to him.
“Father said that I was a little animal because I didn’t obey his advice and he also said that mother is a fish.”
Samosir said this to his mother.
“What ??? How excessive he is! He was not supposed to tell that to you. You are his son. I will tell him.” The beautiful girl was so angry.
“Why he’s so rude to his own child. He promised that he wouldn’t tell my origin. Why he did this to me.” The beautiful girl said sadly.
“Calm down, Samosir. Don’t cry anymore. Now, all you have to do is climb the highest tree and stay there. There will be a huge flood and this velley will be sink and disappear. There will be great disaster here,” the beautiful girl said.
“Really, mother ! How do you know ?” Samosir asked.
“Well, you must obey my advice without complaining ” the beautiful girl told his son.
After that, Samosir went away and climbed the highest tree in the village. He stayed there, obeyed his mother’s instruction. He still didn’t know why his mother told him to do this. He just waited what happened next.
The beautiful girl was really sad. He thought that Toba didn’t love her anymore. Toba was changed. He broke his promise to her. So, the girl thought there was no use she lived. She decided to do suicide by jumping to a lake.
Suddenly, the sky was getting dark upon the valley. Not so long after that, the rain poured the earth. It was a huge rain. The thunder and the lightning were so scary.
The rain was so heavy and make a huge flood. The valley was like a sea. Just as the girl said, there was a great disaster in that village.
Meanwhile, Toba, who was still in his farm shocked with this disaster. He couldn’t save himself. He was drown by the flood and finally died.
And, the spoiled child, Samosir, although he climbed the highest tree, he still couldn’t save himself from this great disaster. He died as his parents. His body was floating. And then baceme small island which now was called Samosir Island.
And, the village was sink and became a huge lake. This lake was named as Toba’s name, that is Lake Toba.
gogle teJoachim Ernst Adolphe Felix Wach (German: [vaχ]; January 25, 1898 – August 27, 1955) was a German religious scholar from Chemnitz, who emphasised a distinction between the history of religion and the philosophy of religion.
He was descended on both sides from the famous Mendelssohn family, both the philosopher Moses Mendelssohn and the composer Felix Mendelssohn Bartholdy. He shared the latter's love of music and was said to have inherited some important papers and relics of his ancestor. After schooling in Dresden, he enlisted in the German army in 1916, where he served as a cavalry officer. After World War I, he studied at the Universities of Munich, Berlin, Freiburg, and Leipzig, where he received his Doctor of Philosophy degree in 1922. He taught at Leipzig University. His Habilitationsschrift, entitled Religionswissenschaft, is widely considered a landmark document in the field of the History of Religions.
Though his family had long since converted from Judaism to Christianity, he was nonetheless driven out of his teaching post by the Nazis in the early 1930s. He was able to emigrate to the United States, where he took up a post at Brown University, first as Visiting Professor of Biblical Literature (1935–1939) and then as Associate Professor (1939–1946). Raised as a Lutheran, he became an Episcopalian shortly after coming to the United States. He was granted United States citizenship in 1946.
He taught at the University of Chicago Divinity School from 1945 to 1955, becoming the chair of the History of Religions area, which had just been moved to the Divinity School from its earlier home in the Division of the Humanities. In his lectures and his writings, he emphasized a comprehensive study of religion, focusing on a) religious experience, b) religious praxis, and c) religious communities.
According to the University of Chicago Archives, he used the methods of the social sciences to better understand religious thought. Developing the field known as the Sociology of Religion, he maintained that the founder of a new religion experienced a revelation illuminating the way the world worked. He then began to acquire disciples who became a closely knit circle directed towards the founder with whom they each had intimate contact. The solidarity of this relationship bound the disciples together, and differentiated them from other forms of social organization. Membership in the group required a break with past life and its everyday pursuits in order to focus on the new knowledge to the extent that ties of family and kinship would be relaxed or severed.
He died unexpectedly of a heart attack (though he had had a history of heart trouble) on August 27, 1955 in Locarno, Switzerland.
Der Erlösungsgedanke und seine Deutung (1922)
Das Verstehen: Grundzüge einer Geschichte der hermeneutischen Theorie im 19. Jahrhundert (3 vols, 1926–1933)
Religionswissenschaft: Prolegomena zu ihrer wissenschaftstheoretischen Grundlegung (1924)
Meister und Jünger : zwei religionssoziologische Betrachtungen (1924)
Sociology of Religion (1947)
Types of Religious Experience: Christian and Non-Christian (1951)
The Comparative Study of Religions (posthumous, 1958)
Understanding and Believing: Essays (1968)
Introduction to the History of Religions (1988: English translation of Religionswissenschaft)
Joseph Kitagawa, Gibt es ein Verstehen fremder Religionen? Mit einer Biographie Joachim Wachs und einer vollständigen Bibliographie seiner Werke (1963)
Richard Scheimann, Wach's theory of the science of religion (1963)
Charles M. Wood, Theory and religious understanding : a critique of the hermeneutics of Joachim Wach (1975)
Rainer Flasche, Die Religionswissenschaft Joachim Wachs (1977)
Christian K. Wedemeyer and Wendy Doniger, eds., Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade (2010)
Nijushiho, or "24 Steps," is named after the number of foot movements, or "steps," present in the kata. Originally called Niseishi (twenty-four) in Okinawan, it is one of three Shotokan kata that descended from Seisho Aragaki, the others being Sochin and Unsu. The Aragaki kata are arguably the most popular of the advanced Shotokan kata, possessing unusual and mystical techniques, allowing a natural flow from one move to another. This is especially true with Nijushiho, where at certain points in the kata, the timing becomes very rapid, almost seeming a little rushed, yet always followed by a slow move to temper the kata's pace and maintain the kata's fluidity. It is an excellent kata for developing timing and rhythm. The sanchin-dachi (hour-glass stance, not very popular in Shotokan), the traditional haito (palm down), and the makiotoshi/teishi-awase-zuki combination (one of the "coolest" moves in kata) are all exclusive to Nijushiho and Unsu, both of which are Aragaki kata. The hiji-ate at the beginning of the kata, the several awase-zuki, and the haishu techniques are all solely found in Nijushiho, bringing to light a variety of new applications involving arm-locks, chokes, etc. The embusen is fairly compact, not allowing for too many steps in any one direction, and changes in direction are made with very little motion, giving this kata a fairly small frame. The kata abounds with double-hand attacks and elbow strikes which are often used for close range fighting. All of this lends to the idea that the karateka must defend within a small space, quickly changing opponents. The only long-range techniques found in Nijushiho are the two yoko-kekomi, the only traditional kekomi found in any kata (unlike the gedan-kekomi from Bassai). However, these kicks are considered a recent innovation, previously being only knee lifts, and were most likely not present in the kata's original form. Nijushiho presently has a count of 34, with the two kiai points at #18 and #33 (Best Karate #10, 33 counts, kiai #18 & #32).
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