being introduced by the kuncen. Incense is burned and magi-
cal formulas (jampes) pronounced, after which the supplicant
awaits the arrival of the power. If the power grants the peti-
tioner’s request, it may demand in return that the petitioner
agree to be turned into a pig, a monkey, or a snake after death
or that a human life be sacrificed to it annually.
Other supernatural forces include place spirits (jurigs),
which may be seen as disembodied bits of cosmic power.
They tend to exist on boundaries such as the water’s edge or
in secluded, quiet places. One does not make requests of
these spirits, but only takes care not to bother them exces-
sively. They are said to be generally harmless, though some
delight in frightening people, and one type of water spirit
(lulun samak) sometimes grabs people and drowns them.
Also to be reckoned with are the silumans, the spirits of
those who have died an unnatural death; and the kuntianaks,
the spirits of women who have died in childbirth. Silumans
often inhabit caves and are then said to be the entities that
make such places foreboding. The kuntianak is a danger to
women who are about to give birth by causing difficulties
that may lead to the woman’s death; she would then become
a kuntianak herself. For this reason, an expectant mother
must take special precautions, such as carrying a sharp metal
instrument and not going near the water alone during the
last month of her pregnancy. Further magical precautions are
taken by the paraji, the midwife.
Like the jurig, the siluman and kuntianak may be seen
as disembodied cosmic power. This power is dangerous be-
cause it must be contained, and in its search for an envelope
may possess a person. For this reason also, these powers are
found in caves because caves make good containers.
Plants are also imbued with cosmic power—especially
rice, trees, and bamboo. Rice, which is the personification
of the rice goddess Dewi Sri, is said to have a soul. Care must
be taken not to offend the goddess, and offerings are made
both in the rice field and in the storage room (goah). Offer-
ings in the field are made by the wali puhun, the shaman who
ensures the fertility of the field. When cutting down trees or
large bamboo, permission must be asked from the spirit in-
habiting either the area or the tree; otherwise this spirit is
likely to cause mischief or to possess someone.
CEREMONIES. Most ceremonies are conducted inside the
house, which may be seen as a model of the cosmos itself.
Ancestral spirits are invited to these ceremonies and thereby
both add their power to the event and give it their blessing.
The core of all ceremonies is the hajat, a ceremonial meal.
Here the shaman, speaking for the householder, states the
purpose of the occasion. Blessings from God (Alla ̄h) are in-
voked, incense is burned while magical formulas are spoken,
and then the food is consumed.
Each year on the birthday of the prophet Muh:ammad,
a hajat is held during which heirlooms and amulets are
cleaned and restored. These items are said to contain cosmic
power that may be added to by chanting over them during
the ritual. On the same night, graves visited for help during
the year are chanted over in order perhaps to infuse them
with the power inherent in the Prophet’s birth. This is also
a good night to call up one’s tiger ancestor, as such spirits
are about, on their way to the ancient center of the Sun-
danese kingdom of Pajajaran at Pakuan near Bogor.SEE ALSO Islam: Islam in Southeast Asia; Southeast Asian
Religions, article on Insular Cultures.BIBLIOGRAPHY
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