Note 104 — Chapter VI · Magic Rites as affecting the Life of Man

When a man dies, the corpse (called Maiat, except in the case of a Raja, when it is called Jĕnaja or Jĕnazah) 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 bĕsi), 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”104 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.105 The Imām, Bilal, or Khatib, or in their absence the Pah Doja, or Pah Lĕbai, 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 sakĕping (the simplest form, generally consisting of a simple plank of pulai or jĕlutong 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 bĕtul, 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 katis106 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.