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Page 11
 
 
 
 

Nasi Kunyit, Hoo and Ayer Jampi

by

Raymond Kwok

WHILE THE BABA subscribed to traditional religious practices handed down by their Chinese forebears (prayers to honour ancestors, worship of both heavenly and household deities and even datoks (Malay saints), nevertheless it was the Nyonya who spent considerable time, money and effort honouring both spirits and ancestors. Deeply religious and over-meticulous the Nyonya Matriarch was considered chay-soo, or fussy. And indeed she was. Assisted by her female retinue comprising her daughters, daughters-in-law and servants, she was at hand to see that all details governing ritual observances were correct in order to ensure that the spirits of bygone ancestors, deities, gods or even datoks would be appeased. The Nyonya was trained from young to practice and uphold the traditional religious beliefs, advice and life-values of her ancestors. Equipped with such detailed knowledge pertaining to various religious rites, customs and traditions, she ironically became the unlikely a keeper of ancient, out-dated customs and traditions and with them, the superstitions and beliefs.

 The Nyonya was not only religious but was quite liberal especially in her beliefs, tolerance and religious practices. Influenced to a. certain extent by her Malay and Indian neighbours, it was not at all surprising to witness a Nyonya praying at kramats (shrines of Malay holy men) as well as Hindu shrines with offerings of incense, nasi kunyit (tumeric rice), betel-nuts, sireh leaves and flowers.  Often the Nvonya would not hesitate to consult a Malay bomoh when she was faced with personal problems. True, she would seek out Chinese mediums too but she would also put her faith in bomohs when the need arose.    

Tarb sia and Sia guan

The Nyonya would not hesitate to make a personal vow, hair guan, or on someone's behalf (usually for one who was suffering from a prolonged, unexplainable sickness). Should that person recover from the illness, the worshipper would return to the shrine (where she had made the vow) with offerings of tumeric rice and probably some fruits as thanksgiving tarb sia and sia guan (fulfilling of one's vow).  

For the removal or washing off one's bad luck, soay-oon, or sickness, the Nyonya would throw seven types of flowers (taken from Hindu temples or bought) into hot water baths and use the blessed water for bathing. This practice prevails to this day.  

The superstitious nature of the Nyonya was sometimes considered absurd or even stupid. Ever conscious of what the temple medium had told her in advance, the Nyonya would do whatever she could to avoid ch'iong, or the violent   clashing   of   souls often resulting in sickness). Invitations to weddings and birthday celebrations would be turned down just on the simple excuse that her Chinese zodiac animal symbol under which she was born might clash with that of her host. As for paying her last respects to the dead, especially close relatives, she would first arm herself with some powerful talismans or hoo before she dared venture forth. To avoid ch’iong, children definitely would be discouraged or even prevented from attending funerals.  

  Hoo

Hoo and Ayer jampi

The Nyonya fervently believed in the power of hoo, a rectangular piece of thin yellow paper with red Chinese characters written on them, which she could not read, illiterate as she was in Chinese. This was obtained from mediums and priests to ward off evil. It was not surprising to see such yellow strips of paper being pasted at several places in the house, especially at the main doorway (entrance to the house).  

For the common daily ills and protection, the panacea seemed to be prayers followed by the burning of the peng-aun hoo and collecting the ashes in a glass of plain water and drinking the concoction. This was equivalent to drinking ayer jampi, the Malay bomoh's blessed water. Such a common practice exists today especially with those who worship Kuan Im, the goddess of Mercy and other faith-healing deities. 

The Nyonya also believed that at certain times of the year, a person's oon-k’ee (soul), which was subject to strong or weak forces, would be low and at times high. When one's oon-k’ee was low, he or she might fall ill through huan tio, meaning his or her soul "being vulnerable to collision with evil forces” present at funerals and thus that he or she would fall ill. 

During the seventh month of the Chinese calendar, children were often forced to remain indoors to avoid ch’iong-huan – a meeting or collision with evil forces which lurked outdoors. When a child tio ch’iong (touched by evil forces) one merely had to kai kai (conduct a simple religious ritual), usually performed by an elderly woman. She would, hold some lighted joss sticks in her hands, a stack of gin chua or silver paper (square-shaped paper “money” for the dead), and burn it waving it in circles before the victim, at the same time uttering prayers. At the last minute, just before her fingers got burnt, she would direct the victim to spit at the burning stack, which was then tossed to the ground. After the victim had stuck some burning joss sticks on the ground, he must walk straight back home without casting a look behind. The exorciser would take a longer, circuitous route home. It was hoped that the devil, being engrossed in counting the money would lose track of the victim and leave him in peace to recover  

  Silver amulets

According to Nyonya beliefs, to protect young children huan tio, a tang kai or talisman would be hung around their neck. In other cases, blessed strings or prayer beads (obtained from temple priests or mediums) were tied around their wrist or waist. Some sick-prone children were often given for “adoption” to temple deities in the hope that they would have protection from evil forces. #

(to be continued)

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