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"Di masa lalu, raja-raja Melayu menggunakan surat untuk berkomunikasi dengan pihak lain. Tidak hanya berkomunikasi dengan para pemimpin dalam negeri, melainkan juga dengan pihak kolonial. Surat-surat tersebut memiliki informasi yang berkaitan dengan kegiatan maupun kondisi Kerajaan Melayu saat itu. Salah satu cara untuk mengetahui informasi-informasi tersebut adalah dengan menganalisis sebuah eksordium dalam surat pada masa itu. Naskah Adat Raja-Raja Melayu diduga memiliki informasi terkait struktur, unsur, serta fungsi eksordium surat berbahasa Melayu. Dalam naskah tersebut, terdapat format atau templat penulisan dua jenis surat, yaitu surat sembah dan surat tiada berkepala. Masing-masing jenis surat memiliki beberapa macam contoh berdasarkan pengirim dan penerima surat. Penelitian ini akan mendeskripsikan serta memaparkan informasi mengenai struktur dari eksordium surat dalam naskah Adat Raja-Raja Melayu. Penelitian ini merupakan penelitian filologi dengan pendekatan tekstologi. Hasil dari penelitian ini menunjukkan bahwa struktur eksordium format atau templat surat dalam naskah Adat Raja-Raja Melayu terdiri dari pembuka dan isi. Pada bagian pembuka berisi puji-pujian dan penghormatan pengirim surat untuk penerima surat. Pada bagian isi terdapat tujuan surat tersebut, ada pula yang menambahkan keterangan ataupun identitas pihak pengirim dan penerima.

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In the past, Malay kings used letters to communicate with other parties. Not only communicating with domestic leaders, but also the colonial members. These letters contains information related to the activities and conditions of the Malay Kingdom during that period. One of way to find out about these informations is to analyze an exordium in a letter from that period. It is suspected that the Adat Raja-raja Melayu manuscript contained information about structure, elements, and functions Malay-language letter. In the manuscript, there are formats or templates for writing two types of letters, namely surat sembah and surat tiada berkepala. Each types of letters has several kinds of examples based on the sender and the receiver of the letter. This study will describe and present informations about the structure of the exordium’s letter in the Adat Raja-raja Melayu manuscript. This study is a philological research with a textological approach. The results of this study indicate that the structure of the exordium’s letter in the Adat Raja-raja Melayu manuscript consist of opening and content. In the opening contains praise and respect from the sender to the receiver of the letter. In the content, it has the meaning or purposing of the letter, also adding description or identition the sender and receiver."

"Sources for the study of Malay royal customs There are various works which include reference to Malay royal customs. These include Raffles' MS No. 18 of the so-called Sejarah Melayu.l According to Chapter VI of this text, Sultan Iskandar Syah--founder of Malaka--was the initiator of a system of court ceremonial; he instituted the appointment of four ministers to sit in the audience hall for consultation. He also appointed forty heralds to pass on orders given by the king. The heralds were to stand on either side of the steps leading to the throne. Furthermore, sons of good descent were recruited as pages, to bear the king's belongincf6.2 When Iskandar.Syah died, he was succeeded 'by his son Raja Kecil Besar who was styled Sultan Megat.Radin Tengah, later in the text always called Raja Tengah, succeeded his father Sultan Megat as sultan of Malaka. He became a Muslim and was styled Sultan Muhammad Syah. The Bendahara and all the people of Malaka were also converted. Sultan Muhammad Syah was said to be the first Muslim ruler of Malaka and the first to introduce regulations on taboos and obligations for commoners regarding the Malaka court.3 Abdullah's edition of the Sejarah Melayu has a slightly different version of the course of events : in its Chapter XI not Iskandar Syah the founder of Malaka but his son and"

"ABSTRACTHingga saat ini, naskah Melayu klasik masih kurang dikenal oleh maysarakat umum meski di dalamnya terkandung pengetahuan dan kearifan lokal masyarakat pemiliknya, misalnya tentang ramalan dan pengobatan tradisional yang hingga saat ini masih relevan dengan kehidupan masyarakat Indonesia. Salah satu naskah Melayu klasik yang membahas kedua hal tersebut adalah Ramalan tentang Gempa, Obat, Doa, dan Azimat RtGODA yang tersimpan di Perpustakaan Nasional Republik Indonesia PNRI. Penelitian ini dilakukan dengan tujuan untuk 1 menyajikan edisi teks dan 2 membahas isi naskah, khususnya bagian ramalan dan pengobatan tradisional, serta kaitannya dengan budaya masyarakat Melayu masa lampau. Metode edisi teks yang dipilih adalah metode edisi standar, sedangkan analisis isi dilakukan dengan pendekatan budaya untuk menganalisis ramalan dan pendekatan etnomedisin untuk menganalisis pengobatan tradisional. Berdasarkan analisis yang telah dilakukan, penelitian ini menyimpulkan bahwa meskipun masyarakat Melayu masa lampau percaya dan mengamalkan ajaran Islam, mereka tetap mempercayai ramalan dan adanya hal-hal magis. Kepercayaan tersebut masuk dalam berbagai bidang kehidupan masyarakat, termasuk dalam bidang pengobatan. Kepercayaan terhadap ramalan yang bertentangan dengan ajaran Islam menunjukkan bahwa masuknya agama Islam tidak mempengaruhi tradisi dan kepercayaan masyarakat Melayu masa lampau secara keseluruhan. Sebaliknya, tradisi yang telah hidup dalam masyarakat berbaur dengan kepercayaan masyarakat terhadap agama Islam.

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ABSTRACTUntil now, the classical Malay manuscripts are still less known by the common people even if they can contain knowledge and local wisdom of the owner community, for example about the divination and traditional medicine that still relevant with the life of Indonesian people. One of the classical Malay manuscript that discussing these two things is a manuscript titled Ramalan tentang Gempa, Obat, Doa, Azimat RtGODA stored in Perpustakaan Nasional Republik Indonesia PNRI. This study was conducted with the aim of 1 presenting the text edition and 2 discussing the divination and the practice of ethnomedicine in the manuscript and its relation to the culture of ancient Malay society. The text edition method chosen in this study is the standard edition method. Meanwhile, content analysis was conducted with a cultural approach to analyze the divination and an ethnomedicin approach to analyze the traditional medicine. Based on the analysis that has been done, this study concludes that although the Malay community in the past believed and practiced the teachings of Islam, they still believed in divination and the existence of magical things. That belief exist in various areas of their live, including the field of medicine. Their belief in divination that are contrary to Islamic teachings shows that the entry of Islam does not affect the traditions and beliefs of ancient Malay society as a whole. In contrast, traditions that have lived in society mingle with public belief in Islam."