The monoliths of the Toraja are called simbuang batu (batu = stone). It is not always evident what a menhir stands for. In some instances, menhirs can be interpreted as phallic symbols such as the one seen by A. C. Kruyt in Bittuang (1923) which had its top painted red. The stones are raised for deceased of either sex and designed to commemorate persons of consequence after their death. The higher the class of the deceased, the more considerable his status, the larger his menhir. For a deceased of standing, two to five simbuang batu may be set up, as, for example, took place at the mortuary feast for Pong Maramba from Kalambe in Kesu’.
First of all an appropriate stone is selected. Before people go out to fetch the monolith, a pig is sacrificed to the spirits of the earth (ampu padang) because, after all, the stone is going to be removed from their kingdom. The stone is dragged by a large number of men. The number of participants depends upon the size of the stone.
The menhir is hauled by means of bamboo straps passed over a spar. The longstone is transported, preferably, during the rainy season. Since the transport is a form of public amusement, the whole village is likely to lend a hand. Moreover, the work is well paid. One or more buffaloes, sometimes as many as four or five (costs to be paid by the immediate family of the deceased) are slaughtered. Laborers also receive rice.
At times several stones may be hauled. At this photo taken by F. van der Kooi in 1937 shows, the stone is dragged right through the paddy fields and gardens whose owners are not entitled to demand payment for damages. A great deal of merry-making accompanies the stone on its way. People spatter each other with mud, etc.
Before the stone arrives at the rante (the field where the buffaloes are killed during the ritual for the dead), a pig is slaughtered. Once the monolith reaches the rante where it must be put in an upright position, another pig is sacrificed because a hole has to be dug in the earth (ma’tambuli). After the sacrifice, the monolith is set on end.
The names of those for whom such a longstone is erected live on in memory. It is not known precisely how long this memory remains vivid, but in most instances one is able to identify the simbuang batu of father, mother, grandfather, grandmother and great-grandparents. A recent simbuang batu with a nameplate on it stands on Rante Pattanuan in Ulusalu.
When a rante comes to be abandoned, the menhirs remain in place; at times thus they come to stand in the midst of paddy fields or along the side of the road as can be seen all over Tana Toraja, e.g. in Tikala, Pangrante and in Tongkonan Tanete.
Most well-known is the touristy ceremonial field in Bori Kalimbuang and the one in Rante Karassik; the finest and most authentic ceremonial field in Tana Toraja, however, is Rante Tendan in Balusu. Refer to the Rante Palato page for photos of a contemporary funeral ceremony on a traditional celebration field.
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