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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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