ofthe SAME TREE

According to Jane Drakard, these letters were formulaic with a precise
structure. The first part began with an account of the divine origins of the
Pagaruyung rulers at the time of Creation; the second described the geographic
reach, the quality, and the manner of the transmission of the royal
message; the third provided the signs of the God-given powers of the rulers;
and the final section contained the threat of supernatural sanction against
those who failed to heed the royal commands. In an analysis of the letters,
Drakard explains the significance of the language of space. In one surat cap
(seal-bearing letters), the large royal seal of Pagaruyung is surrounded by the
nine smaller seals of Aceh, Pariaman, Indrapura, Sungai Paguh, Palembang,
Jambi, Siak, Rokan, and Banten, entities (except for Sungai Paguh) on both
the east and west coasts of Sumatra. The conception, then, is of a core represented
by Pagaruyung, encircled by nine kingdoms serving as gateways (bab)
leading into the Minangkabau alam. 83 The depiction is precisely that which
characterized the political layout of the Sriwijaya/Malayu polity.
Acknowledging Pagaruyung’s surat cap was an important demonstration
of identification with Minangkabau. In every letter sent from the Pagaruyung
rulers, the language of greatness of the surat cap is centered on the description
of regalia. Drakard argues that the efficacy of such description lay in a general
familiarity with oral traditions that associated each item of the regalia with
supernatural powers. 84 In the ceremonial apology that precedes the famous
Minangkabau Kaba Cindua Mato, the reciter asks forgiveness of the two
semidivine protagonists of the tale and disclaims responsibility for repeating
“other people’s stories.” 85 Implicit in this practice is the belief in the power
of the word, particularly when associated with spiritually potent individuals.
Through these extraordinary powers claimed by the Pagaruyung rulers,
peace would be restored, justice re-established, and protection provided for
all their subjects. The justice promised would emanate from God through his
disciples represented on earth by the descendants of Iskandar Zul-Karnain,
which included the Pagaruyung rulers. 86 At a time when there was great disruption
and movements of people in the region because of new economic and
political pressures, Pagaruyung’s message had tremendous appeal.
But the themes and motifs do not simply reflect Pagaruyung’s sacred powers;
they also reassert a claim to traditions of sacred descent from Bukit Siguntang.
87 In the 1612 version of the Sejarah Melayu favored by Melaka, Johor,
and other Malay courts on the Malay Peninsula, the eldest of the princes from
Bukit Siguntang is taken by the Minangkabau of Andalas (an ancient name for
Sumatra) and given the title Sang Sapurba. The second prince becomes ruler
of Tanjung Pura, and the youngest is made king of Palembang with the title of
Sri Tri Buana. The youngest travels to the islands and eventually settles on the
Malay Peninsula to become the founder of the Melaka dynasty. The story then
Ethnicization of the Minangkabau 99