This, at least, is so with textiles worn as articles of clothing. In many cases, of course, the pattern has changed so much in the course of time that it is hardly, if at all, possible to discern the magic or ceremonial purpose for which it was originally designed. At the same time it should not be forgotten that the ornamental patterns were also field in high esteem merely on account of their beauty. The religious significance of these textiles is also indicated by certain ancient customs: for instance, in Pekalongan the weavers keep awake and burn incense throughout the night before commencing work on a new fabric; the Sundanese women were not allowed to marry until they had woven a samping; and the Toba Bataks accompanied the dyeing of the thread with sacrifices and the prayer, "Come, Spirit of the Father, bless my works Apart from those actually engaged in the work, no one was permitted to be present; no one might speak of death, pregnant women were excluded, and so on.

We can only examine here a few of the vast variety of customs for which these fabrics were used.

The Toradja ikats, i.e. the textiles from Rnngkong and Galumpang mentioned in the last chapter, play a tremendously important part in the customs observed by these tribes when burying their dead. Thus in many areas the Toradja wrap these fabrics around the bodies of the deceased, calling them 'cloths of the dead, and in one particular district the, fabrics from Rangkong are also refered to as pepewao - 'that which serves to clothe the sprits.

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