Note 113 — Chapter VI · Magic Rites as affecting the Life of Man

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 Imām takes his seat, the rest of the company being seated upon the leaves. Eagle-wood and sandal-wood water (ayer gharu chĕndana) is then brought to the Imām, who pours it out in three libations, each time sprinkling the grave from the head to the foot. If any water is left, the Imām 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 (bĕrtĕlku) and resting its head upon its hand.113 This is the reason114 for removing the bands of the shroud, as the body is left free to move, and thus in groping about (mĕraba-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 Imām 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 Imām then repeats, by way of “doxology,” the tahalil or mĕratib, “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 (sĕdĕkah). 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 Imām 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 Korān to the Corpse” (mĕngajikan maiat) is performed, either by the Imām 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 mĕniga hari), when those who are farther off are invited, and after this meal the tahalil is repeated as before.