A Brief Description Of Saur Matua Ceremony In Batak Toba Society

A BRIEF DESCRIPTION OF SAUR MATUA CEREMONY IN

BATAK TOBA SOCIETY

A PAPER

BY

SAHMAIDA LUBIS

Reg. No.: 062202069

DIPLOMA III ENGLISH STUDY PROGRAM

FACULTY OF LETTERS

UNIVERSITY OF SUMATRA UTARA

MEDAN

▸ Baca selengkapnya: mandok hata hula-hula naposo ulaon saur matua

Supervisor,

Submitted to Faculty of Letters University of Sumatra Utara

in partial fulfillment of the requirements for DIPLOMA (D-III) in English.

Approved by

Approved by the Diploma III of English Study Program Faculty of Letters,

University of Sumatra Utara.

▸ Baca selengkapnya: jambar ulaon saur matua

Accepted by the Board of examiners in partial fulfillment of the requirements for

the D-III Examination of Diploma III of English Study Program, Faculty of

Letter, University of Sumatra Utara.

The examination is held on the……….

Faculty of Letter, University of Sumatra Utara

Dean,

Board of examiner and reader:

Examiner : Dra. Swesana Mardiah Lubis, M. Hum.

AUTHOR’S DECLARATION

I am, SAHMAIDA LUBIS declare that I am the sole author of this paper. Except where reference is made in the text of this paper, this paper contains no material

published elsewhere or extracted in whole or in part from a paper by which I have

qualified for or awarded another degree.

No other person’s work has been used without due acknowledgment in the main

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Name : SAHMAIDA LUBIS

Tittle of Paper : A BRIEF DESCRIPTION OF SAUR MATUA

CEREMONY IN BATAK TOBA SOCIETY

Qualification : D III/ Ahli Madya

Study Program : English

I am willing that my paper should be available for reproduction at the discretion

of the Librarian of the Diploma III English Study Program Faculty of Letters USU

on the understanding that users are made aware of their obligation under law of

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ABSTRAK

Indonesia merupakan Negara yang memiliki kebudayaan yang sangat beragam. Kebudayaan ini mencerminkan tingkat pengetahuan dan peradaban yang menjadi ketentuan bahwa manusia memiliki kemampuan dalam hidupnya.

Keanekaragaman kebudayaan tersebut dapat dilihat dari kebiasaan atau adat istiadat dari sebuah kelompok tertentu. Sebagai contoh ialah adat masyarakat Batak Toba yang memiliki kebiasaan dalam kehidupan sehari-hari. Setiap adat masih dibagi ke dalam beberapa unsure kecil yang harus dilestarikan oleh masyarakat yang tinggal di daerah tersebut.

ACKNOWLEDGEMENTS

First of all, I would like to thank God because of His blessing that I can

live until this time. Thank you Lord because of His blood I can save and I get new

life and thank you because You make me as Your child.

In this occasion, I would like to thank the Dean of Faculty of Letters, Drs. Syaifuddin, M. A, Ph. D, and Head of D III English Study Program, Dra. Syahyar Hanum. Thank you because you give me knowledge especially in English. Special big thank to my supervisor, Dra. Swesana Mardia Lubis, M. Hum, that always give me supports, suggestions, and her knowledge in completing my paper. Thank you for her kindness, careness, and her personality

that give me motivation in writing this paper. Then, I would like to thank my

reader, Dra. Roma Ayuni Lubis, M.A who has helped me to read and check my paper. I also would like to thank all my lecturers who taught me in English Department Diploma III.

I would lilke to thank my lovely family, especially to my parents, my

father Alm. S. Lubis and my lovely mother H.Br. Sihombing Thank you for your kindness and your love for me since I was a child until this time. Thank you

because you are always beside me whatever your condition. You always support

me, give me solution. Besides, you can be as a good friend, a good sister and

brother, and you can be everything I need. Thank you for all you have given to

and their family who always give me spirit, love, advice, financial and prayer me in finishing this paper. And always help me every time I need you, even in the

terrible time. You always be there when I am happy or sad. I love you all so

much.

I also would like to thank UKM KMK USU, especially UP SASTRA that taught me in character, and my mission in my life. Thank you my Small Group in

UKM KMK USU “Jehova Raah”; my sister Refina Pasaribu, my friends in Jehovah Raah, Dince Simatupang, Asmeity Siagian, Yulis,Rut, and Elga. Thank

you for your supports, especially in writing this paper. When I felt down, you

gave me your hands, so I could stand up again and gave me spirit in my life.

Thank you very much because all of us can support each other even in study or in

our treatment. Thank you the coordination period 2008/2009, I have learned many things from you, I love you all.

Thanks to my beloved and my soulmate Sulasfri Andi Panjaitan, S.Pd, who give me support and spirit in my study and he also become my best

friendship that I could share everything include my study, I love you forever.

I also would like to thank all of my friends in collage and all of my friends

in “Mantan Penghuni Marakas 34”. Thank you for Mediana, Evalina, Nely, Fahri, Itin, and all of you that can’t be mentioned one by one. Thank you for

being my friend.

I would like to thank my lovely friend in my boarding house “Rebab 27”. Finally, I realize that this paper is stil not perfect. Thus, I am waiting for other

paper can be useful for everybody who wants to enrich and improve their

knowledge in English.

Medan, 19 May 2009

The writer,

Sahmaida Lubis

TABLE OF CONTENTS

1.1The Background of The Study... 2

1.2The Objective of The Study ... 2

1.3The Scope of The Study ... 2

1.4The Significant of The Study ... 2

1.5The Method of The Study ... 3

2 TRADITIONAL HOUSE SIWALUH JABU OF KARONESE ... 4

2.1. History of Building Traditional house in karonese ... 2.2. Jabu in Siwaluh Jabu House ... 2.3. The Processing and Manners build a Traditional House ... 7

2.4. The Part of Siwaluh Jabu House ... 2.5. The Processing To Enter Siwaluh Jabu House ... 2.6. The Way To Enter New Guest in Siwaluh Jabu House ... 3 THE VALUES OF RELATIONSHIPIN SIWALUH JABU HOUSE 3.1. The Meaning and Function Siwaluh Jabu House According of Karonese 3.2. The Values Kinship Relation in Siwaluh Jabu House ... 26

4 CONCLUSIONS AND SUGGESTION ... 27

4.1Conclusions ... 27

4.2 Suggestion ... 27 REFERENCES

ABSTRAK

Indonesia merupakan Negara yang memiliki kebudayaan yang sangat beragam. Kebudayaan ini mencerminkan tingkat pengetahuan dan peradaban yang menjadi ketentuan bahwa manusia memiliki kemampuan dalam hidupnya.

Keanekaragaman kebudayaan tersebut dapat dilihat dari kebiasaan atau adat istiadat dari sebuah kelompok tertentu. Sebagai contoh ialah adat masyarakat Batak Toba yang memiliki kebiasaan dalam kehidupan sehari-hari. Setiap adat masih dibagi ke dalam beberapa unsure kecil yang harus dilestarikan oleh masyarakat yang tinggal di daerah tersebut.

CHAPTER I

INTRODUCTION

1.1 The Background of Study

Indonesia has many kinds of custom, culture, and religions beliefs which

are including into national culture and territory ethnic culture. The kinds of

culture, which are owned by every ethnic in Indonesia national culture sources.

One of them is Batak Toba society, which also has varieties kinds of culture and

custom.

The custom way of Batak Toba society includes into a system. It is Death

Ceremony in Batak Toba Society. The Death Ceremony is one of a part that has a

functional existention. The ceremony that can be observed as a modern tradition,

basically is a source of a history. In the system of that ceremony including values,

norm, rules as a ideal aspect.

For that purpose, the writer want to describe the portrait of Batak Toba

culture especially The Death Ceremony in Batak Toba Society. The aim are not

only to preserve the useful values but also can be contributed for the existence of

national culture that can be accepted by all of the Indonesian citizen. The real

national culture is rooted in territory culture, according to the principal

archipelago concept so that there is an absolute defense in facing the foreign

As a Bataknese, the writer wants to explain abut ceremony “Saur Matua”

That ceremony is a part of the series of the Death Ceremony and until now has

been still held and considered as an important thing for Batak Toba Society.

In this occasion, the writer will describe ‘Saur Matua’ Ceremony in Batak

Toba Society. That is the reason why the writer is interested in describing about

‘Saur Matua’ Ceremony in Batak Toba as a topic of my paper.

1.2 The Objective of Study

I have some objective in writing in this paper, they are:

1. I want to describe the meaning of Death Ceremony ‘Saur Matua’ in Batak

Toba Society.

2. I hope this paper will be useful for the readers to increase their knowledge.

3. I hope this paper can contributed for the existence of national culture that

can be accepted by all of the Indonesian citizen.

1.3 Scope of The Study

There are many things that can be discussed about Batak Toba Culture. So

in this paper, I limited the scope of the study only ‘Saur Matua’ Ceremony.

1.4 Significance of The Study

This paper is hoped to enrich the literature study, especially about Death

Ceremony in Batak Toba Society. Then, to enrich English comprehension through

English literature text. It can improve the English Diploma Student who are

interested in studying literature as branch of social science that can enrich our

1.5 Method of The Study

In writing this paper, I use three methods, they are: the library research,

interviewing some people, and the last browsing the internet. All of these are

really helpful in giving me information to make this paper completed. The

research of ‘Saur Matua’ Ceremony in Batak Toba Society is concerned with the

appoint culture values and based on the culture and social context of Batak Toba

CHAPTER II

DESCRIPTION OF BATAK TOBA SOCIETY

2.1 The Location

Batak land stands in North Sumatera about 0.5-3.5 degree North latitude

and 97.5-100 degree east longitude. Its width is around 500.000 km² or about one

ninth of the width Sumatera Island (Tambunan, 1982: 10-11).

Batak land posseses a lot of natural resources. It has many high mountains

such as Pusuk Buhit, Simanuk-manuk, Kulabu, Martimbang Mountain, Ulu Darat,

Sarak Marapi, Sinabung, etc. Beside the mountain area, there are also rivers,

valleys, and one big lake is Toba Lake

The big lake is called Danau Toba. Its located in the center of Batak land

in North Tapanuli. It is a very big and beautiful lake. Its beauty is so famous in the

world. The width of this lake is around 1:300 km². Its depth about 400 meters. In

the middle of Lake, there is a small island called Samosir Island.

Batak consists of six sub-ethnic groups, they are: Batak Toba, Batak

Angkola, Batak Mandailing, Batak Karo, Batak Simalungun, Batak Pakpak Dairi.

According to the old Batak belief, the ancestor of Batak Toba people lived

in in the side of Lake Toba, it is called Sianjur Mulana.

Batak Toba region is located in the North Tapanuli regency. It stands on

the sothheastern side of Medan city. Most of Batak Toba Society live in North

North : Dairi regency, Simalungun regency, and Tanah Karo

regency.

South : Middle Tapanuli regency and South Tapanuli regency.

East : Asahan regency and Labuhan Batu regency.

West : Middle Tapanuli Regency and Southeast Aceh regency.

Each areas of Batak Toba most famous out of the regency above is divided

into geographical areal with the facts of language dialect Batak Toba, they are:

1. Silindung area consist of some subdistrict, they are; Tarutung,

Sipaholon, Adian Koting, Pahae Julu, Sipahutar, Pangaribuan,

and Garoga.

2. Humbang area consist of some subdistric, they are;

Siborongborong, Dolok Sanggul, Lintong ni Huta, Muara,

Parmonangan, Onan Ganjang, Parlilitan, and Pakkat.

3. Toba area consist of some subdistrict, they are; Balige, Laguboti,

Parsoburan, Silaen, Porsea, And Lumban Julu.

4. Samosir area consist af some subdistrict, they are; Palipi,

Pangunguran, Onan Runggu, Simanindo, and Harianja.

In this every area certain Marga live with few different custom and

tradition. Batak Toba Society make a relationship one another, every people

always show respect to another and there is Dalihan Na Tolu (three fireplace) they

are; Hula-hula, Dongan Sabutuha, and Boru. In any ceremony of Batak Toba this

Batak Toba Society are the old ethnic who live in Toba and they still

dominated by Bataknese themselves. They also like to live their hometown and

wander to other living areas, it can be prove because all of area in Indonesia there

is a Bataknese. Also they live in abroad but they always remember their

hometown as well We can know it from some of them when die, they will bury in

their hometown. They have philosophy Arga do Bona ni Pinasa it means that

you must remember your hometown.

Custom of Batak Toba is one of the culture, because it is and ideal form

and physical form. Completely this form called as a custom which is divided into

four levels, they are:

1. Culture Value Level

2. Norms Value Level

3. Law Level

4. The Specific Role Level

Therefore, customs becomes the law and norm in every Batak Toba life,

all at once every individually depends on the law and norm that definite

before.

In Kamus Lengkap Bahasa Indonesia Modern by Muhammad Ali, says that

definition of custom is the usual law with must be followed by one generation to

the others.

2.2 Traditional Law of Batak

traditional law consist off all norms either written or unwritten forms that have

characteristic to Batak Toba Society together. Everyone has to obey the norms for

justice which are appropriate to the view in life of Batak Toba Society that based

on patrilineal system. Genealogy and territorial system are the realization of

Dalihan Na Tolu (literally translated, “ Dalihan=Hearth”, “Na Tolu=That is

Three”). The common law of Batak Toba are Marga, Tortor, Ulos, etc.

Batak Toba follows patrilineal system. it means that people who come

from the same ancestor use the same Marga (Family name). The marga lives in a

social unity which has own territorial clan limits. The clan establish a village

(Huta). Although there is also the others Marga as immigrants (Pangaranto).

All of Batak Toba Society must have Marga. Marga is one of traditional

law. Like Umpasa Batak said “ Tinitip sanggar bahen hura-hura, Jolo sinungkun

marga asa binoto partuturan”, to know somebody identity we should ask his/her

Marga before. By this way we can know that people has relation or not with us.

Somebody get Marga when the born in a family. From the explanation above, we

know Marga is main custom law in Batak Toba.

Tortor also one of traditional law in Batak Toba. In every ceremony of

Batak Toba, there is tortor because tortor has complex function and meaning. It

can describe the aspect of Batak Toba Society in the real and unreal life, some of

the function of tortor, they are:

1. Tortor as reflection a validation of social organization.

2. Tortor as device of religion ceremony.

4. Tortor as aesthetic of life activity.

5. Tortor as the reflection of economic system.

6. Tortor as device of symbolization and communication.

Tortor has occupying space, the order space is relating with the culture,

behavior system and social measure of human being. The shape of order space

was blanketed by symbolic which come from the culture.

Describing of order space about reflected by tortor dance, that move into

start position to begin, move into the right, left, up, down, and backside is one

hide dimension in the culture of human being. Space describe that people live in

spaces according to the certain type and size.

Batak Toba believes ulos has holy power and magic. Ulos is kind of cloth.

This cloth woven by Batak Toba girl with the various pattern. Its need a skill to

weave because it should combine from a sheet of cloth to the protect body.

Ulos is giving by hula-hula to their boru. It was used by hula-hula as

medium to transfer Sahala(Holy) to their boru, as the protection. According to this

custom. Ulos will give protection not only to the body but also soul of the person

who has receive or use it.

2.3 The Relation of Death Ceremony with Dalihan Na Tolu in Batak Toba Society.

Marga has certain function to another marga (tribe) that happen because of

the marriage. This functional relation cause there are grouping of marga within

Dalihan na tolu is a relation and directive all at once in life of Batak Toba

Society, also as a symbol of democracy and ideology of life .

The element of Dalihan na Tolu are:

1. Hula-hula(person who give the girl)

2. Boru(person who give the girl)

3. Dongan Sabutuha(Relatives family or one clan from father line).

Dalihan na Tolu always join in all the problem in their society, thereby in

discussion is to reach an agreement. Hula-hula as respected person from the other

elements, like boru and dongan sabutuha. The functional of hula-hula in daily life

of Batak Toba Society consist of three parts, they are:

• Discussion to reach an agreement to make planning, so the

function of the hula-hula in here as the advisor that give some

helps/advices and morality to the perform a ceremony or ritual. • At the ceremony the function of hula-hula is as a leader, blessing

and praying in order to make the ceremony without obstacle.

• Make reconcile like distribution worth that hula-hula try to make

peace, without isolate each other. So the problem can be solved

because both of the side is their Boru.

The position of boru (girl receiver) has lower position that hula-hula, in

this position hula-hula group should give love and persuading boru, we can know

it from Umpasa in Batak “elek marboru”. In ceremony , boru has job as parhobas

material or service in every ceremony, boru also can make reconcile if one time

hula-hula has a problem or disagreement.

Dongan sabutuha (the clan from father line) is one marga has close

relation one another, event they have different status from father line. As a family

dongan sabutuha should responsibility. The function of dongan sabutuha is same

with suhut(person who performs the ceremony)in certain ceremony. Relation

between the same Marga should keep well to do the philosophy of manta

Mardongan Tubu (be careful to the same marga), it means we should take not of

what he saying and doing. On the other hand, when performing the ceremony he

can not do everything by himself but discussing first with Dongan Sabutuha.

This philosophy of Batak Toba become compass in social life order to

every people when he born until died.

“ Somba Marhula-hula, Manat Mardongan Tubu, Elek Marboru. Angka

naso somba Marhula-hula siraraon ma gadongna, Molo so Manat Mardongan

Tubu natajomma adopanna, jala molo so Elek Marboru andurabion ma tarusna.”

Dalihan na Tolu has relation with Death Ceremony in Batak Toba Society

because Dalihan na Tolu is the Basic of all traditional in Batak Toba Society. All

the custom and tradition come from Dalihan na Tolu when Hula-hula wants to

their boru. Boru will get blessing if they have some difficulties and problem in

CHAPTER III

A BRIEF DESCRIPTION OF SAUR MATUA CEREMONY IN BATAK TOBA SOCIETY

3.1 Defenition of Saur Matua

Life consists of two polar contradictions, between "life" and "dead", which

is the basic tenet of human beings since ancient form of a dual existence as a

living until the present time (Sumardjo, 2002:107).Death is the end of the journey

of human life.But death is essentially a normal, which should not need to can,

because sooner or later will pick the life of each human being. However, if death is not reasonable desire to be the main of human. The various initiatives always should by the people to avoid death at least slow death came.Ideally death came

at the age of the old.

Saur Matua is a funeral rites in Batak tradition for the old man / woman

who died, the children who leaved all of them have been married, and have given

grandchilds.

3.2 The Process of Saur Matua Ceremony

1. Preparation (Events BeforeThe Ceremony at the Start)

When the Batak people Saur Matua, the parties relatives as soon as

possible hold a consultation to families (martonggo raja) it meansto discuss the

preparation of the Saur Matua Ceremony. The relatives of family consist of the elements Dalihan Natolu. Dalihan natolu is a system of social relations Batak

people, consists of three elements, namely: the Hula-Hula (group of people, the

wife of the family clan), dongan tubu (groups of people or relatives semarga), and

relatives, families, the women's father). Martonggo Raja was implemented by all

relatives outside of the home from the death until in the afternoon.The local

community (dongan sahuta) also attended the meeting as a listener (usually will

help in organizing the ceremony).Meeting is to discuss the implementation of the

determination of the ceremony, the location of burial, after the burial ceremony,

and the technical needs of the ceremony with the division of duties.Requirements

regarding the provision of technical equipment such as the ritual: providing a

casket, rental equipment of music players and instruments eat dishes or foods for

the people who attending ceremonies, etc.

.

Gbr.1

3.3 Implementation Saur Matua Ceremony

After the equipment of ceremony had prepared the ritual of Saur Matua can

began. Implementation of ritual Saur Matua consists of two, namely:

1. Ceremony in the House included of the ceremony in house to ceremony in the

yard (ceremony at the home page).

2. Maralaman ceremony (in the yard)

The second forms of ceremony are conducted by the Batak Toba people before took the

corpse to the burial.

3.3.1 Ceremony in the house

At the ceremony will begin at house, corpses from parents who died lay in the

living room (Bona room). Its located near with a room of parents who died or the

children's room and covered with ulos sibolang. For the first Husband or wife who left

had to sit on the right side of right in the face of death and the second followed by the

sons from the old son until the youngest. Next, daughter of parents who died, sit on the

left from the corpse. And the last grandchildren sit in the back or in front of their each

parents. And all the elements of Dalihan Natolu has been present in the death’s house

with used ulos.

Usually, Jabu Ceremony opened in the morning (around 10:00 A.M) by the

church administrator. Each elements of Dalihan Na Tolu giving the words of condolences

for the performer of the party (suhut).

At the same time, Music instrument (pargonsi ) was coming according with the

invite by the performer of the party ( suhut) to them. The place for the music instrument

instrument greeted by performer of the party and they were welcome to sit in the house.

Then suhut give their foods consist of a plate of food that contains fish (dengke), rice, and

betel ( daun sirih).

After eating, pargonsi prepared the music instruments ”margondang”. and

generally, all the players sit faced the death. Margondang activities in the home is usually

done at night, while in the afternoon pargonsi take a rest. if the evening comes, pargonsi

has been preparing to play Gondang Sabangunan. Then pargonsi play gondang or

gondang elek-elek, which is used to ask and invite the surrounding community to be

present at the mourning house to dance together( manortor).

Dorchester (gondang) is made as announcement to the public that there are

parents who died Saur Matua. and Dorchester sounds, suhut prepared ulos as traditional

activities presently margondang Saur Matua will begin. Then they improve their position

of each element Dalihan Natolu. The performer of the party stand on the right who died

and daughters (boru) stand in the left of the dead and Hula-Hula standing in front of the

dead. If there is still a husband or wife from died that they stand in the right the died with

suhut, but in the first is suhut.

Then activities margondang opened by church ministors (pangulani huria). All

the elements Dalihan Natolu stand in each lines.The church of manager said that pargonsi

should be play gondang of mula-mula. This Dorchester is used to describe that all of in

this world have the first thing and the last, for examples human, property and honor.

2. The second is a beautiful and well gondang (without mentioned the name

3. Gondang Liat-liat, the church administrator dancing around corpsesand bless all suhut

by take a hand hold ulos to the head of suhut.And also suhut have to hold the face of the

church administrator.

4.Gondang Simba-simba mean that we should respect the church.And Suhut come to the

church administrator and ask for their blessing them with used ulos in each their

souldier. Meanwhile, the church administrator put their hands on the head of suhut.

5. The last, the performer of the party receive gondang hasahatan and sitio-tio to get

happiness and full prosperous life. And after that all of people who dance

Gbr.2

And then the element of each Dalihan Natolu Dorchester ask pargonsi,

they also give money to music player (pargonsi) but that is usually provided by

daughter (Boru), although the money is from person who give the girl the

(Hula-Hula), or relatives family or one clan from father line (Dongan Sabutuha). The

purpose of the money is as a tribute when pargonsi played Gondang Sabangunan.

The ceremony was held several nights, and the element of Dalihan Natolu

dancing in there.

The next day, when the coffin which was ordered by Suhut is completed,

the casket was brought into the house and enter corpse be prepared to be included

in the coffin.When the ceremony Dongan Sabutuha, Hula-Hula and Boru was

present. A corpse in the chest is usually the Hasuhutan assisted with Dongan

Sabutuha. But in some regions Toba Batak, who enter the corpses into the coffin

is Dongan Sabutuha only. Then be carefully once inserted into the corpses litter

and streath with Ulos Sibolang. So the next activity is giving some ulos, there is:

ulos tujung, ulus sampe, and ulos panggabei.

Ulos tujung similar ujung sibolang was given by hula-hula to the widow or

widower. Giving ulos means a formal recognition of a position that has become a

widow or widower and are in a state of depression that forms in one's life left by

her/his husband or wife, at once statement condolences from the Hula-Hula. Ulos

is placed on over the shoulder and is not above the head. And then hula-hula give

tujung, the uncle of the dead give ulos saput (similar ulos ragihotang or ragidup),

which is strecth on the corpse (over the body). giving ulos is mean describe the

relationship between uncle (tulang) with the cousins (bere). After the Hula-Hula

finished giving ulos to suhut, the parties now turn suhut provide ulos or the other

as a replacement from ulos to all parties Boru. Replacement of ulos this can be

given some money.

Then the next activity after ulos or money given by Boru is margondang,

starting from the suhut, dongan sabutuha, Boru and ale-ale. All dancing

accompanied Gondang Sabangunan, and they will ask some kinds of gondang

that they will dancing. After the element of Dalihan Natolu dancing finished, all

less then invited to eat together. The activity going on until the morning..

1. Jabu Ceremony before at MaralamanCeremony

The next day (right on the day of interment) all of suhut have been already

complete with the customary clothes to the ceremony in house before yard

ceremony. After all present at the house who dead, the ceremony began, precisely

at the time the sun will rise (it’s about at 10.00 AM). The sons of the dead

man(woman) standing in the right chest, the daughter ( Boru) standing on the

left,and Hula-Hula with managers church standing in front of the casket and

dongan sabutuha standing in the back of Boru. Then events led by managers

After the event finished, the minister church told the Boru to lift the coffin

to the yard while accompanied by a dirge sung by the church less. Then coffin is

closed and lifted be carefully and slowly by the suhut, assisted by Boru and

dongan sabutuha also to the yard. Coffin is still closed with ulos sibolang. Then

casket was placed in the right home and placed in front of the cross Christian

cross with the name of the parent who died. Arriving on the yard( halaman

rumah), the casket closed and placed in the top of the timber as discussant. All of

the elements Dalihan Na Tolu is in the house and then gathered at the yard to the

next event.

2. Maralaman Ceremony (at the home page)

Maralaman ceremony is the end ceremony before the burial ceremony of

Saur Matua. In the Toba Batak customary, if someone died, the Saur Matua must

deliver conduction from the field (yard) to grave (called Partuatna). So in the yard

ceremony will be held maralaman ceremony.

At the ceremony, the position of elements Dalihan Na Tolu is different

with when they follow the house ceremony. Suhut start from right to left (the

most to the youngest), and behind them stood parumaen (son of the woman who

died) from the position suhut standing right in front of the house who

dead. Children of man (women)who died along with the other Boru away from the

in the house ceremony. At the ceremony, their position, they are facing to the

yard, but in the maralaman ceremony they are placed in the room bonggar the

right. Then pargonsi also prepared with their instrument.

After of all the elements Dalihan Na Tolu and pargonsi are in place, and

church administrator open the ceremony with the first singing, and reading the

word of God, singing again, the words of welcome and refuge managers church,

coor mothers from the church and last the closing prayer. Then a group of church

administrators was margondang its dancing activities. First of all their ask

pargonsi to play gondang sitolu, the gondang, which is to Debata (God) had to

Almighty bless sacrificial ceremonies this from the beginning to end and bless all

suhut to get a life prosperous in the future. Then pargonsi play gondang sitolu is a

succession without a dance.

After gondang sitolu finished, the ministors of the church ask the pargonsi

to play gondang liat-liat. The purpose of gondang is that all descendants of the

dead saur matua is safe, and prosperous. In the type of gondang, a church dance

troupe beset borotan (which tied him an animal horse) three times, greeted by a

party with Boru movement backwards. Dance movement in gondang this is the

second-hand closed and moved to gondang pace. After borotan corral, the church

administrator bless all of Boru and suhut.

Then the church managers request the gondang Marolop-olopan. The purpose of

this gondang, church administrator with the suhut have relationship. When the

and suhut one by one and placed them with ulos above the shoulders or hold face

each other, suhut and elements Dalihan Na Tolu and the other holding the face of

the church administrator. After this gondang done, then the administrator of the

church close margondang with their request to pargonsi gondang Hasahatan to

sitiotio. All the elements Dalihan Natolu danced in place and then they say the

words of horas and repeat three times.

The next activities is margondang, hasuhutan filled by the party

requesting the gondang Mangaliat to pargonsi. All suhut dancing as much as

three times, greeted by a party with Boru movement backwards. Hands Movement

as a movement by the church administrator at the time they danced gondang

Mangaliat. Once this is done then the Dorchester suhut come to the Boru and

endow them with the heads of Boru with ulos or put on the their shoulder.

After hasuhutan dancing finished with the gondang Mangaliat, then

dongan sabutuha dancing with gondang Mangaliat also, with giving a 'rice is (pir

tondi)to the suhut. Then mangaliat party Boru while rice or money. More turn the

Hula-Hula for mangaliat.The Hula-Hula, other than to provide rice or burrow,

they also provide ulos to all the descendants of parents who died (both boys and

girls). Ulos holong was give by hula-hula to the suhut. Usually descendants who

died after receiving this ulos given by hula hula, and they once again beset

coffin. Then. At the end of every dance group that always asked pargonsi played

After of the element Dalihan Na Tolu dancing, there is also a set portion

of division, with a piece of meat which is placed in a dish and who is given to the

stakeholders. Meanwhile, the division held portion, margondang activity

continues. After all dancing finished, the event managers submitted to the church,

because they will leader this ritual. Then of all the elements Dalihan Na Tolu city

beset casket closed. In the event began singing with the church, pray, delivery of

the word of God, singing, said the official acknowledgment from the church,

singing and prayer cover. Then the coffin closed and ready to be taken to place the

last burian (penguburan) that has been prepared casket previous hasuhutan

appointed by Boru and assisted with an dongan sahuta, accompanied by a dirge

sung by the church to place less burian. Events funeral be fully by church

administrator. After a funeral, back all that lead to the house who the dead.

3.After The Event of Death Ceremony.

When the suhut, Boru, dongan sabutuha, and hula-hula arrived in the

house who died, the next activity is eat together. In a ceremony should give or

receive something, for example: meat, money and ulos. It’s happen because it has

become a custom law of Batak toba. In Saur Matua Ceremony, there is

parjambaran because it’s one of the way they will respect each hula-hula of the

children of the died person. After that they will talk about the allotment of the

jambar which who the receiver of jambar is.

1. Ihurihur himpal ( the whole of tail) will be given to Hula-hula ni

ama/ina na monding (the father or mother hula-hula of the died

people).

2. Ulu (Head) will be given to Tulang rorobot and Bona tulang of the

died person.

3. Somba-somba (Flank) will be given to all of Hula-hula parginjang.

4. Ungkapan (Chest) will be given to Dongan Sabutuha.

5. Pitu rusuk and Tanggurung ( seven of flank and backbone ) will be

given to every boru in the ceremony.

6. The other Jambar which is has not the name will be given to the

relatives.

When Parjambaran finished, hulahula giving ulos and they called

"pasahathon piso-piso", namely the amount of money to the Hula-Hula, according

to the amount of each position and circumstances.

. Several days after the death of the ceremony Saur Matua, Hula-Hula

come provide reassurance/condolences (mangapuli) to the families of those who

died and they bring food. Boru has job as parhobas (person who serve everyone) .

Mangapuli activity began with singing, prayer, words of

reassurance. After the activities finished, the implementation of the death ritual

Gbr.3 Corpse in the chest, surrounded by his descendants (left), one of the movement of Tor Tor-middle), a procession of funerals submitted to the

CHAPTER IV

CONCLUSIONS AND SUGGESTIONS

4.1. CONCLUSIONS

Saur Matua is a funeral rites in Batak tradition for the old man / woman who died, the children who leaved all of them have been married, and have given grandchilds. People who would die matua is a "pride confinement" in the achievement of the desire last living human being as individuals and as a

social creature. When someone Batak people Saur Matua, the parties duly

relatives as soon as possible hold a consultation on families (martonggo king), to

discuss the preparation of the Saur Matua ceremony.

Martonggo king implemented by all parties outside the home page in

morning, in the afternoon to complete.The local community (dongan sahuta) also

attended the meeting as a listener (usually will help in organizing the

ceremony).Meeting is to discuss the implementation of the determination of the

ceremony, the location of burial, after the burial ceremony, and the technical

needs of the ceremony with the division of duties.Requirements regarding the

provision of technical equipment such as the ritual: the procurement of casket,

rental equipment music players and its music, instruments eat dishes made with

the attending ceremonies, etc. After the ceremony the need to be prepared just finished

the ritual death Saur Matua this can be started and Saur Matua Ceremony should be

associated with the concept of the ideal death.

who die are elderly. Implementation of the ceremony is also realize as a tribute to

parents who died, with the expectation that parents can respect the survival of the

offspring of prosperous and peaceful. This indicates that the relationship between

human beings still live with their relatives who have died are still there also

determine the relationship of human life in the world and the here after.

As one of the traditional forms of activity, the implementation of this ritual

is not separate from the presence of elements Dalihan Natolu play a role as the

rights and obligations of them. So Dalihan Natolu this is the role of the so how

each element, especially in traditional activities and in daily life does not deviate

from the existing customs. So, Dalihan na Tolu has relation with Saur Matua

Ceremony in Batak Toba Society because Dalihan na Tolu is the Basic of all

traditional in Batak Toba Society

4.2. SUGGESTIONS

Realizing the Saur Matua Ceremony in Batak Toba society is very important to know ,

the writers give some suggestions to the readers that:

• The young generation should take part in preserving the existence

of the old Batak Culture. For example Saur Matua Ceremony and

the young generation of Toba Batak should know their culture

better. All of them are hoped to care and continue the Toba Batak

• All people, especially Toba Batak society have to develop their

tradition. They can promote it as the cultural values and the

tourist’s objects.

• The writers realizes this paper is not perfect enough, I hope

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