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The Burning
The cremation grounds are usually located near the temple of the dead in the cemetery just outside the village. In the center of the grounds stands an animal-shaped sarcophagus, the appropriate figure determined by the caste of the deceased: a bull for a Brahman male, a cow for a Brahman woman, a winged lion for the Ksatriya class, a mythological half-elephant, half-fish (gajahmina) for a lower-class Sudra. Once hewn of tree trunks, these coffins are now constructed of bamboo and plaster. Access is gained through a lid in the back. The entire coffin is draped with velvet or other expensive cloth and decorated with gold leaf, silk scarves, and cotton wool. Sometimes the Balinese rig the bull-shaped sarcophagus so its sexual organs become distended and red with bloods when someone pulls a hidden string. When the cremation tower reaches the burning site, a lengthy white shroud (kajang) is attached to the body. Held over everyone's heads, the corpse is led by the 'kajang' down from the tower and placed inside the coffin. The fragile, pagoda-like tower, no longer of any use, is tipped over and stripped of all valuables. A sea of fingers then passes ritual items up to be placed on the coffin. Family members huddle together to take one last look at their loved one, then a high priest climbs up on the platform to recite prayers over the body. Pots of holy water are poured over the corpse, then shattered on the ground. Hundreds of old Chinese coins are showered over the body as ransom to Yama, the Lord of the Underworld. After all the precious materials are piled on top, the high priest ignites the fuel under the pyre. In the span of a few seconds, the splendid tower-coffin, offerings, decorations-is engulfed in flames, hundreds of thousands of rupiah going up in smoke in one last wild extravagant gesture. The Balinese believe that the soul is lifted to heaven on the column of smoke. Westerners find it curious how the Balinese treat the body of a dead relative. While the soul is regarded as all-important, the body is considered a foul, contaminated object to be dispensed with at the first opportunity. At cremations men clobber burning bodies with bamboo poles in order to break them up so they burn better. Corpses are unceremoniously prodded by relatives who make raucous jokes, mocking the body for not burning fast enough so they can all go home. As the fire subsides, the 'pedanda' climbs the elevated platform and utters a few 'mantra', ringing a bell to hasten the soul's journey to heaven. The eldest son rakes the ashes to make sure all the flesh is burned. Water is poured over the embers, and children are allowed to poke through the hot muddy ashes for coins and trinkets. The white bone ash is carefully separated from the wood ash. Sometimes the remaining, blackened bones are piled into a small mound, then placed in a clay vessel or coconut shell. Carried on a richly decorated sedan chair, the ashes will eventually be borne in another disorderly, laughing procession to the sea or to a nearby seagoing river, where they are set adrift, finally freeing the soul. A small 'prahu' is sometimes used to carry ashes out past the reefs so they won't wash ashore. This act represents the final purification and disposal of the material body, the ultimate purification of the triple cleansing cycle of earth, fire, and water. Later, there are private, often quite elaborate ceremonies for the care of the soul. In these rites the soul takes its rightful, honored place as one of the family ancestral deities installed in a special shrine in the family temple. Twelve to 42 days after the burning, offerings and powerful incantations are made on the soul's behalf. Wealthier families even construct a second tower at this time, nearly as elaborate as the cremation tower. |
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