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Ilmu Tajul is the most commonly used name for the Malay system of geomancy, comprising metaphysical and geomantic principles considered when siting or designing buildings to improve and maintain well-being. It was traditionally practiced by shamans (dukun or bomoh) and architects from Malaysia and Indonesia. 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[edit]

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 Laksmana to protect Sita Dewi

Origins[edit]

The history of Malay geomancy has never been documented, but the system contains cultural symbolism of Indian origin, indicating that it has existed as far back as the Hindu-Buddhist period of Southeast Asian history. Some conjecture that it may have been influenced by Indian vastu sastra or Chinese feng shui, both of which have traditionally been practiced in the Malay Peninsula. The earliest account of the art comes from the book Taj-al-Mulk (meaning 'Royal Crown of Jewels' in Arabic) written for Acehnese royalty. The title was pronounced 'Tajul Muluk' in Malay 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 theSelangor Government. A small bamboo censer, on which incense 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.^[1]

With the rise of the Islamization movement of Southeast Asia during the 1980s, animistic and Hindu-Buddhist 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[edit]

Soil and location[edit]

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 Malay language 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.^[2]

Siting ritual[edit]

Once the ground has been cleared, the dukun or bomoh begins smoking the area with incense (kemenyan). He then measures one depa of bamboo and sticks it in the ground together with a container of water. Incense is burnt again as the dukun recites incantations. At dawn the next morning, the stick and water are checked. If the pail of water has spilled or the bamboo 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 rice into the hole and recites mantera 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 dreams. After clearing the area, the dukun 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', m

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