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Ilmu Tajul is the most commonly used name for the system of, comprising and principles considered when siting or designing buildings to improve and maintain well-being. It was traditionally practiced by shamans ( or ) and architects from. The term actually alludes to a book entitled Tajul Muluk which covered a number of other topics including herbal medicine, astrology and dream interpretation along with geomancy. While all these subjects may be categorised under the term ilmu tajul, it usually refers to the otherwise unnamed set of rites and rules for constructing buildings in Malay culture. Terminology. tiang seri / tiang ibu ('shining pillar' / 'mother pillar'): The main pillar in traditional Malay buildings.
depa (armspan): A unit of measurement drawn from the armspan of the matriarch of the house. rumah ibu ('mother house'): The main part of a house. baris Laksmana: A symbol drawn onto a beam to protect the house from evil. Named after the magic line drawn by to protect Origins The history of Malay geomancy has never been documented, but the system contains cultural symbolism of origin, indicating that it has existed as far back as the - period of. Some conjecture that it may have been influenced by Indian or Chinese, both of which have traditionally been practiced in the.
The earliest account of the art comes from the book Taj-al-Mulk (meaning 'Royal Crown of Jewels' in Arabic) written for royalty. The title was pronounced 'Tajul Muluk' in so the information it contained was referred to as ilmu tajul muluk or just ilmu tajul, meaning 'knowledge of Tajul Muluk'.
According to British civil servant Walter William Skeat in his book Malay Magic, originally published in 1900, the rituals of tajul muluk were once commonplace. Even in the making of roads through the forest it would appear that sacrificial ceremonies are not invariably neglected. On one occasion I came upon a party of Malays in the Labu jungle who were engaged in making a bridle-track for the Government. A small bamboo censer, on which had been burning, had been erected in the middle of the trace; and I was informed that the necessary rites (for exorcising the demons from the trace) had just been successfully concluded. With the rise of the of Southeast Asia during the 1980s, animistic and - aspects of Malay culture were discouraged. Today tajul muluk is considered a superstitious relic of the past and books written on the subject are sometimes banned in Malaysia. Rules and theories Soil and location The auspiciousness of a location is determined by the colour, taste and smell of the soil, as well as the formation of its surface.
In general, the colours of the soil from best to worst are white, red, yellow, grey and black (the also categorizes brown as a shade of yellow). Soil which is greenish-yellow, fragrant and tart-tasting will ensure an abundance of gold and silver unto the third generation. If the soil is red and sour, the dweller will be loved by their family. White soil with a sweet smell and taste is said to bring wealth and happiness. Foul-smelling earth of the wrong colour and texture will bring sickness and poverty. Soil that is full of holes will cause the occupants to die poor.
Aside from the soil, the lay of the land must also be taken into consideration. The best site for a house, city or orchard is level. The best aspect of the land's surface is that which is low on the north and high in the south, thought to bring the occupants absolute peacefulness. Land which is low on the west and high in the east is also auspicious. The reverse of these directions (i.e. High in the north and low to the south, or high to the west and low to the east) will bring poverty and death. The worst land is hilly or full of holes.
A house that inclines from the southwest causes one to lose their livelihood or source of income. A house that inclines from the south brings death to its owner.
If the house inclines from the west, the occupant will waste away all their money. Siting ritual Once the ground has been cleared, the or begins smoking the area with ( kemenyan). He then measures one depa of and sticks it in the ground together with a container of water. Is burnt again as the recites incantations. At dawn the next morning, the stick and water are checked. If the pail of water has spilled or the has shortened, the plot is bad luck. If the water has overflowed or the stick has lengthened, it is very auspicious.
Once the site has been chosen, a hole is dug in the ground for the house's main pillar. The shaman places seven grains of into the hole and recites before inserting the pillar.
If any of the rice grains are missing the next day, the site has negative energy. It is important to note however that an area which is bad for one family may be good for another since the ritual is based on the matriarch's armspan. Another, perhaps older, method involves.
After clearing the area, the lays four sticks in its centre and calls the name of the presiding local deities or spirits. Taking a handful of soil, he recites the following chant: Hai anak Menteri Guru Yang duduk empat penjuru alam Aku memohonkan tanah ini Jikalau baik, tunjukkan alamat baik Jikalau jahat, tunjukkan alamat jahat Ho, children of Mentri Guru Who dwell in the four corners of the world I crave this plot as a boon If it is good, show me a good omen If it is bad, show me a bad omen The soil is then wrapped in white cloth, fumigated with incense and placed under the occupant's pillow at night.
Before sleeping, the last two lines of the aforementioned charm are repeated. If the occupant has a nightmare, the house cannot be built. If the dream is good, the four corners of the site are pegged with sticks. A dead branch is then taken and heaped with earth before being set on fire.
When it has been reduced to ashes, it is swept up and covered. A similar incantation is then spoken: Hai, segala orang yang memegang tanah ini empat penjuru alam Kama aku hendak berbuat rumah Jikalau baik, tunjukkan alamat baik Jikalau jahat, tunjukkan alamat jahat Ho, holders of this land who dwell in the four corners of the world I wish to build a house on this site If it is good, show me a good omen If it is bad, show me a bad omen The next morning, the ashes are uncovered and God will show a sign of the plot's good and bad potential.
This method is no longer practiced today because of its pre-Islamic origin. The name Menteri Guru, which translates literally as 'minister teacher', may be an alternate form of Betara Guru (from the term Bhattara Guru meaning 'teacher-lord'), an epithet for the Hindu god or Shiva.
The mentioned in the incantation is found in Malay,. In the surface of the earth is represented as a square in reference to the horizon's relationship with sunrise and sunset. Erecting the main pillar Traditional Malay buildings have at their centre a main pillar called the tiang seri where the spirit of the house ( semangat rumah) is said to dwell. Sometimes it may decorated with the family wrapped in yellow cloth. The construction of any building begins by digging a hole for this central post, accompanied by the recitation of a charm.
The best time of day for this is 7 a.m. The workers must ensure that their shadows do not fall on the hole or on the post itself, or illness will follow.
Certain materials are then deposited into the hole such as brazilwood ( kayu sepang), ebony ( kayu arang), scrap metal, tin-ore, a copper coin, a broken hatchet-head, or a candle-nut ( buah gorek). To appease the local earth-spirit or demon ( jembalang tanah or puaka), the head, feet and blood of an animal are also deposited in the hole. Depending on the malignity of the earth-spirit, the animal may be either a ( ayam), a ( kambing) or a ( kerbau). For a small demon, an egg will suffice.
Among the natives of ancient the victim of this sacrifice would have been human, and the Malay custom of killing an animal for the purpose arose from what was once human sacrifice. As recently as the beginning of the 20th century, the Malaysian government would bury human skulls under the foundation of any large structure. A number of methods are used to ascertain whether the hole is in a propitious location. In one example a white cup is filled with water, fumigated with, and left in the hole overnight. If the cup is still full the next day or has live insects inside, it is a good sign.
If the insects are dead or the water has lessened, it is a bad omen. Alternatively, one could wait until everyone has left the area before picking up three clods of soil, holding them over incense, and reciting a certain or mantra.
The soil must be taken home without ever turning to look back. Upon arrival, the earth is placed under the occupant's pillow before sleeping. If they have a bad dream, one of the clods is thrown away.
This process continues until it results in a good dream, when the clod of earth which induced the dream is placed in the hole and serves as the tiang seri pole's foundation.