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.
On the seventh day a similar feast (called kanduri mĕnujoh hari) is followed by
the tahalil, which necessitates a further distribution of fees (sĕdĕkah 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’ sĕdĕkah 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 mĕratus 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.^115 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.