[106] The kati is a weight equivalent to 1⅓ lb. avoirdupois. [↑]
[107] The form found in most dictionaries is banchoh or banchuh. [↑]
[108] Whence the expression “charik kapan,” which means literally to tear the shroud (i.e. to tear off the selvage of the shroud, and not to tear off a piece of cloth to form the shroud). [↑]
[109] Cubit, the length of the forearm. [↑]
[110] The short motto which usually heads Malay letters. [↑]
[111] I may add that in pre-Muhammadan days certain articles are said to have been buried with the corpse, viz. “b’ras sa-p’riok, asam, garam,” together with (in the case of a man) rough wooden models of the deceased’s weapons. [↑]
[112] Tradition says that originally one grave-post (nisan) was used, and that the earlier form of a tomb was a circular mound with a single grave-post in the centre. It is said that such mounds were formerly used in Sungei Ujong, but I am unable to say if this is so. Sultan Zeinal ʿAbidin of Johor is also described as having a tomb of this description at Kota Tinggi. [↑]
[113] This notion probably arose from an erroneous idea of etymological connection between the words talkin and bĕrtĕlku. [↑]
[114] Of course if the karanda is used the bands have to be removed before it is nailed down. On their removal these bands are handed to the next-of-kin, who tear them up and plait the strips into a rough sort of bracelet, which they wear as long as it lasts in memory of the deceased. Little children are made to pass thrice underneath the karanda of their parents when it is first lifted in the chamber, “to prevent them from pining for the deceased.” [↑]
[115] From observing a good many of these grave-posts in different localities, I should be inclined to suppose that the grave-post used for men had been evolved from a phallic emblem, whilst that used for women occasionally assumes a rude resemblance to a human being. [↑]