7. FUNERALS [638]

When a man dies, the corpse (called Maiat, except in the case of a Raja, when it is called Jenaja or Jenazah) is laid on its back, and composed with the feet towards Mecca, and the hands crossed (the right wrist resting upon the left just below the breast-bone, and the right fore-finger on the top of the left arm). It is next shrouded from head to foot in fine new sarongs, one of which usually covers the body from the feet upwards to the waist, the other covering it from the waist to the head. There are generally (in the case of the peasantry) three or four thicknesses of these sarongs, but when a rich man (orang kaya) dies, as many as seven may be used, each of the seven being made in one long piece, so as to cover the body from the head to the feet, the cloth being of fine texture, of no recognised colour, but richly interwoven with gold thread, while the body is laid upon a mattress, which in turn rests upon a new mat of pandanus leaf; finally, all but the very poorest display the hangings used on great occasions. At the head of the corpse are then piled five or six new pillows, with two more on the right and left side of the body resting against the ribs, while just below the folded hands are laid a pair of betel-nut scissors (kachip besi), and on the matting at either side a bowl for burning incense is placed. Some say that the origin of laying the betel-nut scissors on the breast is that once upon a time a cat brushed against the body of a dead person, thereby causing the evil influence (badi) which resides in cats to enter the body, so that it rose and stood upon its feet. The "contact with iron" [639] prevents the dead body from rising again should it happen by any mischance that a cat (which is generally the only animal kept in the house, and which should be driven out of the house before the funeral ceremonies commence) should enter unawares and brush against it. From this moment until the body is laid in the grave the "wake" must be religiously observed, and the body be watched both by day and night to see that nothing which is forbidden (pantang) may come near it. [640] The Imam, Bilal, or Khatib, or in their absence the Pah Doja, or Pah Lebai, is then summoned, and early notice of the funeral is given to all relations and friends to give them an opportunity of attending. Meanwhile the preparations are going on at the house of the deceased. The shroud (kain kapan) and plank or planks for the coffin are got ready: of coffins there are three kinds, the papan sakeping (the simplest form, generally consisting of a simple plank of pulai or jelutong wood about six feet long by three spans wide), the karanda (a plain, oblong plank box, of the same dimensions), and the long (consisting either of two planks which form a sort of gable with closed ends called kajang rungkop, or the long betul, which is like three sides of a box with its sides bulging out, both ends open, and no bottom). Varnish or paint is forbidden in Malay coffins, but the planks are washed to insure their cleanliness, and lined with white cloth (alas puteh). About three inches of earth is put into the karanda ordinarily, but if the coffin is to be kept, about a span's depth of earth, quicklime, and several katis [641] of tea-leaves, rush-piths (sumbu kumpai), and camphor are also deposited in it, in successive layers, the rush-piths at the top. Afterwards when the corpse has been laid on the top, tea-leaves are put at front and back of the corpse as it lies. The next operation is to wash the corpse, which is carried for this purpose into the front or outer room. If there are four people to be found who are willing to undertake this disagreeable duty, they are told to sit upon the floor in a row, all looking the same way, and with their legs stretched out (belunjor kaki), the body being then laid across their laps (riba). Several men are then told off to fetch water in jars, scoop it out of the jars and pour it on the body in small quantities by means of the "scoop" (penchedok ayer), which is usually a small bowl, saucer, or cocoa-nut shell (tempurong). It frequently happens, however, that this unpleasant task finds no volunteers, in which case five banana stems are turned into improvised "rollers" (galang), on which the body is raised from the floor during the process of washing (meruang). When the body is ready for washing, a chief washer (orang meruang) is engaged for a fee of about a dollar; this is usually the Bilal or Imam, who "shampoos" the body whilst the rest are pouring water on it. The body then undergoes a second washing, this time with the cosmetic called ayer bedak which is prepared by taking a handful of rice (sa-genggam b'ras), two or three "dips" of lime (cholek kapur),and a pinch of gambier (gambir sa-chubit)--the last three being the usual concomitants of a single "chew" of the betel-leaf--and pounding them up together with the rice. When pounded they are mixed with water (di-banchor [642]) in a large bowl holding about two gallons, the water at the top being poured off into a vessel of similar capacity, and scooped up and sprinkled as before on the corpse. The next washing is with juice of limes. Four or five limes (limau nipis) are taken, the ends cut off, and each lime slashed crosswise on the top without completely severing the parts. These limes are then squeezed (di-ramaskan) into another large bowl containing water, and the washing repeated. The final washing, or "Nine Waters" (ayer sambilan, so called from the water being scooped up, and poured thrice to the right, thrice to the left, and thrice over the front of the corpse from head to foot) is performed with fresh water as at first, and the whole ceremony when completed is called bedara. The washing completed, the orifices--e.g. ears, nostrils, eyes--are generally stopped with cotton, and the body is carried back to its mattress, and laid in a shroud of white cotton cloth, which should be about seven feet long by four feet in width (salabuh), so that the edges meet over the breast. After this the last kiss is given by the nearest relatives, who must not, however, disturb the corpse by letting their tears fall upon its features. The shroud is usually of three thicknesses in the case of poor people, but wealthier families use five, and even seven-fold shrouds. In Selangor, however, each shroud is usually a separate piece of cloth. The dead body of a child is sometimes covered in addition with a fine sort of white powder (abok tanah or tayamam), which is sprinkled over the face and arms. Five knots are used in fastening the shroud, the ends being drawn up and tied (kochong) by means of the unravelled hem or selvage of the shroud torn into tape-like strips, [643] which are bound thrice round the body at the breast, the knees, and the hips respectively, as well as above the head and below the feet. The corpse is then laid on the mattress or mat again, this time with its head to the north, and on its right side looking towards the west (Mecca), which is the position it is to occupy in the grave. Prayers are then offered by four or five "praying-men" (orang menyembahyang), who know the burial service by heart, the Bilal or Imam joining in the service, and all turning towards the west in the usual way. One "praying-man" is sufficient, if no more are to be had, his fee ranging from 50 cents to a dollar in the case of the poorer classes, and among the rich often amounting to $5 or $6. This service is held about 1 P.M. so as to give plenty of time to carry the body to the grave and return before nightfall. A jugful of eagle-wood (gharu) and sandal-wood (chendana) water is then prepared, a small piece of each wood being taken and grated on a stone over the jug until the water becomes appreciably scented; about twenty leaves of the sweet-scented pandanus (pandan wangi) are then added, together with a bunch of fragrant areca-palm blossoms, and other scented flowers, such as the champaka and kenanga, which are shredded (di-iris) into a wooden tray and mixed together, whilst fragrant essences, such as rose-water (ayer mawar), lavender water (ayer labenda), attar of roses (minyak attar or turki) are added when obtainable. A betel-leaf tray containing all the articles required for chewing betel is then prepared, together with a new mat of pandanus-leaf, in which are rolled up five hasta [644] of white cloth, and a brass bowl or alms box, in which latter are to be placed the contributions (sedekah) of the deceased's relations. The preparations are completed by bringing in the bier (usongan), which has to be made on purpose, except in towns where a bier is kept in the mosque. In the case of the single plank coffin the body is laid on the plank (which is carried on the bier) and a sort of wicker-work covering (lerang-lerang) of split bamboo is placed over the corpse, so as to protect it on its way to the grave. In the case of the karanda the body is laid in the coffin, which is carried on the bier; and in the case of the long, there being no bottom in this form of coffin, the body lies on a mat. In each case the bier is covered with a pall (kain tudong) of as good coloured cloth (never white, but often green) as may be obtainable. There are generally two or three of these coverings, and floral decorations are sometimes thrown across them, the blossoms of the areca-palm and the scented pandanus being woven into exquisite floral strips, called "Centipedes' Feet" (jari lipan), about three feet long by two fingers in breadth, and laid at short intervals across the pall. There are generally from five to six of these floral strips, the areca blossom alternating with the pandanus. The number of bearers depends on the rank of the deceased; in the case of a Sultan as many as possible bear a hand in sending him to the grave, partly because of the pahala or merit thereby obtained, and partly (no doubt) for the sake of the sedekah or alms given to bearers. The procession then starts for the grave; none of the mourners or followers here wear any special dress or sign of mourning, such as the white sash with coloured ribbon which is sometimes worn at Singapore (unless the kabong puteh or strip of white cloth which is distributed as a funeral favour at the death of a Sultan may be so reckoned). The only mourning which appears to be known to Malays is the rare use of a kind of black edging for the envelopes of letters, and that is no doubt copied from the English custom, though I may add that a letter which announces a death should have no kapala. [645] Loud wailing and weeping is forbidden by the Imam for fear of disturbing the dead. The mosque drum is not usually beaten for funerals in Selangor, nor is the body usually carried into the mosque, but is borne straight to the tomb. If the coffin is a single plank one, on arriving at the grave (which should have been dug early in the morning) an excavation is made on the left side of the grave for the reception of the corpse, the cavity being called liang lahad. Three men then lower the corpse into the grave, where three others are waiting to receive it, and the corpse is deposited in the cavity on its right side (mengiring ka lambong kanan), looking towards the west (Mecca), and with the head therefore lying towards the north. Four pegs (daka-daka) are then driven in to keep the plank in a diagonal position and prevent it from falling on the body, while the plank in turn protects the corpse from being struck by falling earth. The karanda is lowered into the centre of the grave in the same way as a European coffin, the body, however, being invariably deposited in the position just described; whilst the long acts as a sort of lid to a shallow trench (just big enough to contain the body) which is dug (di-k'roh) in the middle of the grave-pit. The five bands swathing the corpse (lima tali-pengikat maiat) are then removed, and at this point the bystanders occasionally hand lumps of earth (tanah sa-kepal) to the men standing in the pit, who, after putting them to the nostrils of the deceased "to be smelled," deposit them at the side of the grave, when they are shovelled in by those standing at the top. [646] The filling of the grave then proceeds, but as it is "taboo" (pantang) to let the earth strike against the coffin in its fall, the grave-diggers, who are still standing in the pit, receive it as it falls upon a sort of small hurdle or screen made of branches, and thence tilt it into the grave. As the grave (which is usually dug to about the level of a man's ear) fills up, the grave-diggers, who are forbidden to shovel in the soil themselves, tread down the earth and level it, and they are not allowed to leave the pit till it is filled up to the top. One of the relations then takes a piece of any hard wood, and rudely fashions with a knife a temporary grave-post (nisan or nishan), which is round in the case of a man and flattened in the case of a woman; one of these grave-posts is placed exactly over the head (rantau kapala) and the other over the waist (rantau pinggang), not at the feet as in the case of Europeans. Thus the two grave-posts are ordinarily about three feet apart, but tradition says that over the grave of a kramat or saint, they will always be found some five or six feet at least apart, one at the head and one at the feet, and it is said to be the saint himself who moves them. To the knob of the grave-post is tied a strip of white cloth as a sign of recent death. [647] Leaves are then strewn on the ground at the left of the grave, and the five cubits of white cloth alluded to above are spread out to form a mat, upon which the Imam takes his seat, the rest of the company being seated upon the leaves. Eagle-wood and sandal-wood water (ayer gharu chendana) is then brought to the Imam, who pours it out in three libations, each time sprinkling the grave from the head to the foot. If any water is left, the Imam sprinkles it upon any other graves which may be near, whilst the shredded flowers (bunga rampai) are then similarly disposed of. Next is read the talkin, which is an exhortation (ajaran) addressed to the deceased. It is said that during the process of reading the Talkin the corpse momentarily revives, and, still lying upon its side, raises itself to a listening position by reclining upon its right elbow (bertelku) and resting its head upon its hand. [648] This is the reason [649] for removing the bands of the shroud, as the body is left free to move, and thus in groping about (meraba-raba) with its left hand feels that its garment is without a hem or selvage, and then first realising that it must be really dead, composes itself to listen quietly to whatever the Imam may say, until at the close of the exhortation it falls back really lifeless! Hence the most absolute silence must be observed during the exhortation. The Imam then repeats, by way of "doxology," the tahalil or meratib, "la-ilaha-illa-'llah" ("there is no god but God"), in company with the rest of the assembly, all present turning their heads and rocking themselves from side to side as they sit, whilst they reiterate the words a hundred times, commencing slowly till thirty-three times are reached, then increasing the pace up to the sixty-sixth time, and concluding with great rapidity. The contributions in the alms-basin (batil) are then divided among the entire company as alms (sedekah). The master of the house then invites those present to partake at about five p.m. of the funeral feast, which in no way differs from an ordinary Malay banquet, the more solid portion of the meal (makan nasi) being followed by the usual confectionery and preserved fruits. The Imam then reads prayers, and the company breaks up. The decorations for the funeral are left for three days undisturbed. During these three days the nearer neighbours are feasted, both in the morning and evening, at the usual Malay hours; and for three days every night at about ten P.M. the service called "Reading the Koran to the Corpse" (mengajikan maiat) is performed, either by the Imam or somebody hired for the purpose. This is an important duty, the slightest slip being regarded as a great sin. At the end of the three days there is yet another feast, at one P.M. (kanduri meniga hari), when those who are farther off are invited, and after this meal the tahalil is repeated as before. On the seventh day a similar feast (called kanduri menujoh hari) is followed by the tahalil, which necessitates a further distribution of fees (sedekah tahalil); but in the case of poor people this second tahalil may be omitted, or the master of the house may say to the company, "I ask (to be let off) the praying fees" (Sahya minta' sedekah tahalil), in which case the tahalil is free. Yet another feast is held on the fourteenth day (kanduri dua kali tujoh hari), when the ceremonies are at end, except in the case of the richer classes who keep the kanduri ampat puloh hari, or forty days' feast, and the kanduri meratus hari, or 100 days' feast, whilst the anniversary is also kept as a holiday by all who wish to show respect for the deceased. This closes the usual funeral ceremonies, but a day is generally chosen at pleasure in the month of Ramthan or Maulud for the purpose of offering prayers and feasting the ancestors. The only difference made in the case of the death of a woman is that the washing of the corpse devolves upon women, whilst in the case of very young infants the talkin is sometimes omitted. The woman's nisan, as has been explained, is distinguished by its shape. [650] The temporary nisan may be replaced by a permanent one at any time after the funeral. At the time the grave is made up, four planks (dapor-dapor), with the upper edges and ends roughly carved and scalloped, are placed round the grave mound (tanah mati) to keep the earth from falling down. Whenever the grave is thus finally made up a feast is held, but from the necessities of the case this pious duty is generally left to the rich.