"Magodang anak, pangolihononhon, magodang boru pahutaon (pamulion)"
a) The Ritus
In general, the traditional Batak Toba, the marriage ceremony was preceded by an engagement ceremony. This ceremony is special and autonomous; terminated in a manner that ensures both the unification of both the bride and groom start to the new environment, as well as separation and transition of the transition remain, as will be confirmed in the marriage ceremony.
Thus, marriage rituals consisting of “unification procedure fixed or permanent" into the environment (social) new and procedures that are personal union. (Arnold van Gennep, the Rites of Passage. London & Henley: Routledge & Kegan Paul, 1965, p. 116].
By type rite or ordinance is used, customary marriages Bata Toba divided into 3 (three) levels:
1. Performance: marriage rites were performed by all customs procedures Batak Dalihan Tolu. This is what is referred to as a regular marriage rites ritual (performance);
2. Mangadati: marriage rites are performed not by traditional Batak Dalihan Tolu, so the couple eloped mangalua or, but his rite itself is done before the couple had children, and
3. Pasahat toast toast ni pahoppu: marriage rites were performed outside the traditional Batak Dalihan Tolu, so the couple concerned mangalua and his rite held after having children.
b) Functions and Roles
The complexity of the Batak Toba traditional marriage ceremony includes the role of subjects and objects involved. According to Arnold van Gennep (Arnold van Gennep, p. 117-118.), The complexity of the marriage ceremony can be described in 5 (five) principal problems: two different types, lineage, family, tribe, and place of residence:
The collectivities in question are: the two sex groups, sometimes represented by the ushers and bridesmaids, or by the male relatives on one hand and the female relatives on the other; patrilineal or matrilineal descent groups; the families of each spouse in the usual sense of the word, and sometimes families broadly speaking, Including all relatives; groups such as a totem clan, fraternity, age group, community of the faithful, occupational association, or Caste to which one or both of the young people, their mothers and fathers , or all their relatives belong; the local group (hamlet, village, quarter of a city, plantation, etc).
Interestingly, the traditional marriage rite Toba Batak, besides the bride and groom were also involved throughout the community. The difference, a series of roles in Toba Batak traditional wedding ceremony is always associated with the three major positions in customs: sling-sabutuha / sling-tubu, Hulahula, and Boru.
In addition to the importance of initiation (the transition), and the roles involved, marriage also involves economic aspects with all kinds of interests in it, including in terms of planning a wedding that will be implemented. The role of the basic aspects of the economy, for example, is evident in a set amount of money, payment, and refund payment: bride price (sinamot), payment of the service the bride during the marriage ceremony took place, etc...
The concepts of “payment” in the indigenous marriage include "payment" by the groom or his father or caretaker relatives of the bride. This payment is in fact a major part of the legalization of marriage according to traditional Batak Toba. When this exchange has been fulfilled, then it is a valid marriage and a new family was self-sufficient, and if the opposite is the case, then the groom must be dedicated to the family until her marriage demands are fulfilled (cf. Story of Jacob and Rachel in Genesis 29 : 20). That is, the validation of a marriage includes a whole series of "achievements": the act of paying what is required of traditional / indigenous demands to pay for something that comes from effort or ability.
The consideration is if the family, village or clan lost productive members (male or female to be married), should at least get a "reward" of the parties "get" them. In the marriage ceremony of indigenous Batak Toba, this is explained in the symbolic act of distributing food, clothing, jewelry, and above all, it was a lot of procedures that includes the "ransom".
"Atoning ransom" this always happens at the same time with the farewell ceremonies. Bride price, according to customary law, is owned by the daughter, and the deal was seen from eating together, visiting each other between the families, the exchange of gifts given by relatives, friends, and neighbors.
TRADITIONAL MARRIAGE DISTINCTIVENESS BATAK TOBA
the process of traditional marriage in Toba Batak culture-embracing law of exogamy (marriage outside a particular ethnic group). This is seen in the fact that in-Toba Batak society: people do not take a wife from among the clan itself (namariboto), women left the group and moved to the husband, and is patrilineal, with the aim of preserving lines husbands in the male line. Land rights, property, name and position can only be inherited by the male line.
There are two (2) main characteristics of an ideal marriage-Toba Batak society, namely (1) Based on rongkap ni Tondi (mate) of both families, and (2) Supposing the bride and groom have rongkap ni gabe (happiness, well-being), and thus they be blessed with many children.
While the discord between husband and wife, Tondi happen when they can no longer live in harmony (so olo marrongkap tondina) and it will appear in the future. This disharmony may result in divorce. Instead, once they have children, the bond between couples will become stronger and more solid bond of love. Exogamy law, as noted above, even inherent in every person Batak Toba until now. So, it is probably not surprising, if there is still fear to break them.
A barrier to truly break the shackles of exogamy is fear of bursting the spirits of the ancestors. Fear is increasing by the emergence of several cases, the deliberate violation of a few couples to ban marsubang (taboo) which ended badly for the perpetrators.
1. Marsumbang / Marsubang. That included offenses, among other na-Boan tarboan Rohana (controlled by desire), the person who runs the iboto discordant (sister of the clan members themselves). Besides marsubang ban, other relationships are not diperkenenkan marpadanpadan (cohabiting).
2. Marpadan-padan (cohabiting). New Marsumbang permissible if the marriage ever held between the two groups was not repeated for several generations. If there is a violation of the ban, the public opinion and public power tools will be required to intervene. Rite is as follows: gondang mangkuling, babiat tumale (gong pounding, roaring tigers), that is, the people would gather to catch and punish the perpetrators. Proverbs are used for all actions that violate moral is: "Manuan fur-roomy roomy ni chapters; Mamungka so uhum na, na so so mambahen." (Planted bamboo in the pig passes, do not obey the law and run a taboo).
Marriages are made for violations shall be canceled. The man who did so, and the parties were required to perform conversion parboru (manopoti / pauli uhum) or otherwise unlawful (dipaduru in ruar slave ni), ostracized from social life as determined by custom.
Rite is as follows.
• The parties must present breaking banquet consisting of meat and rice (manjuhuti mangindahani).
• Buffalo or cow slaughtered to fix the name of the head and chair of the polluted because of the incident. Food is served as well as a purification (panagurasion) of land and its inhabitants.
STAGES OF TRADITIONAL MARRIAGE BATAK TOBA
Customary Marriage Batak Toba basically very dynamic, beautiful and full of meaning magical. However, in this era such rituals often considered excessive, complicated and long-winded.
a. Paranakkon Hata
Paranakkon hata proposal by paranak convey meaning (the man) to parboru (the women);
1. The woman immediately gives an answer to the 'messengers' the men on the same day, and
2. Parties told to paranak panakkok hata each one dongan tubu, boru, and dongan sahuta.
1. Marhusip means to discuss procedures to be implemented by the paranak in accordance with local customs (adat Ruhut huta i) and in accordance with the wishes parboru (the women);
2. At this stage never discussed dowry (sinamot). Only discussed matters relating to marhata sinamot and other provisions, and
3. Parties are asked to marhusip each one sling-tubu, boru-tubu, and sling-sahuta.
1. Party to marhata sinamot are each 2-3 people from sling-tubu, boru and sling-sahuta.
2. They did not bring any food, except for snacks and drinks.
3. Discussed only the portion sinamot and sinamot.
d. Saut Marpudun
In Marpudun saut been decided: the provisions regarding certain sinamot, to the provision of shelter sinamot todoan Jalo, provisions sinamot to parjambar na GOK, provisions sinamot to parjambar sinamot, parjuhut, juhut portion, where the ceremony, the ceremony date, the provisions regarding ulos be used , the provision of ulos-ulos to the paranak, and provisions on customs.
Stages as follows.:
1. Marpudun saut means realizing what was said in paranak Hata, Marhusip, and marhata sinamot, and
2. All three levels are discussed at previous talks dipudun (inferred, summarized) into one for further validated by indigenous elders. That's what dipudun saut.
After all it was decided and approved by the paranak and parboru, the next step is to submit Böhi ni sinamot (dowry payment) to match the dibicarakan.setelah parboru Böhi ni sinamot up to parboru, eat together and then held padalan portion (sharing portion ). In mardipudun saut no discussion tawarmenawar sinamot, because immediately notified to the audience, then parsinabung parboru take over the conversation. Pariban was the first to be given the opportunity to speak, followed by simandokkon, pamarai, and last by Bone. After completion of talks with the Jalo todoan the decision parboru finished; subsequent decision was made to carry out the delivery to paranak Böhi sinamot and Böhi ni ni sijalo todoan. The rest will be handed over at the peak of the event, namely during the wedding ceremony later).
All the marriage ceremony (ulaon performance) should be done in the women's pages (experience parboru ni), where the ceremony was held. Here is an ordinance of the motion:
1. Calling clay ni ni boru muli Bones continued to determine seating. [Regarding the seating inside the marriage ceremony described in Dalihan Tolu.
2. Preparing food,
3. Paranak provide Margoar Na Ni Sipanganon of parjuhut horbo,
4. Parboru deliver dengke (fish, usually carp),
5. Prayer eating,
6. Distributing shelter,
7. Marhata custom - consisting of  response by parsinabung ni paranak,  followed by parsinabung ni parboru,  Comments parsinabung ni paranak,  ni parboru parsinabung response,
8. Pasahat sinamot and todoan,
9. Mangulosi, and
10. Padalan Olopolop.
F. Tangiang Parujungan
Prayer sign of the completion of the marriage ceremony penutut traditional Batak Toba.
There are also planning its implementation, such as:
1. Rite (engagement ceremony), which consists of 3 (three) levels:
c. Pasahat toast toast ni pahoppu
2. Functions and Roles (complexity Batak Toba traditional marriage ceremony includes the role of subjects and objects involved in it)
3. Exchange of Achievement
In addition, in its implementation, the Toba Batak traditional marriage, it also has several stages:
A. Paranakkon Hata
C. Marhata Sinamot
D. Saut Marpudun
F. Tangiang Parujungan\