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.

8. MEDICINE

“The successful practice of (Malay) medicine must be based on the fundamental principle of ‘preserving the balance of power’ among the four elements. This is chiefly to be effected by constant attention to, and moderation in, diet. To enforce these golden precepts, passages from the Korān are plentifully quoted against excess in eating or drinking. Air, they say, is the cause of heat and moisture, and earth of cold and dryness. They assimilate the constitution and passions of man to the twelve signs of the Zodiac, and the seven planets, etc.”

“The mysterious sympathy between man and external nature ... was the basis of that system of supernatural magic which prevailed in Europe during the Middle Ages.”[116]

The foregoing quotation shows that the distinctive features of the Aristotelian hygienic theory, as borrowed by the Arabs, did eventually filter through (in some cases) until they reached the Malays. Such direct references, however, to Greek theories are of the rarest character, and can hardly be considered typical.

Most of the more important rites practised by the Malay medicine-men (Bomor[117]) may be divided into two well-defined parts. Commencing with a ceremonial “inspection” (the counterpart of our modern “diagnosis”), the Bomor proceeds to carry out a therapeutic ceremony, the nature of which is decided by the results of the “inspection.” For the purposes of the diagnosis he resorts to divination, by means of omens taken from the smoke of the burning censer, from the position of coins thrown into water-jars (batu buyong), and parched rice floating upon the water’s surface.

The therapeutic rites, on the other hand, may be roughly classified as follows according to their types:[118]—