Except famous as a Wali city, since in Kudus area there is wellknown also Sunan Muria, Kudus also known for a long time as a kretek city (city of clove cigarette) as there are many entrepreneurs in the cigarette field. Beside that, Kudus can also called as city of industry because of the long development of industry in the area such as industries in cigarettes, papers, printings, handycrafts, embroideries, foods, etc.

Kali Gelis (Gelis river) which lying in the midlle of the city separates Kudus into two areas, one is Kudus Kulon (west Kudus), the other is Kudus Wetan (east Kudus). Long time ago, according to history, citizen of Kudus Kulon area were entrepreneurs, traders, farmers and moslem theologians, while occupant of the Kudus Wetan area were government officers, intellectuals, teachers, nobles and noble relatives.

Within the growth and development of Kudus, physically Kudus Kulon area, where the majority of the citizens were entrepreneurs and traders, were a steph forward in wealthy compare with the other area Kudus Wetan. With their financial increasing, they build the traditional wooden houses of Kudus full with carved that make it different with the previous traditional houses. That is why, the amazing traditional house, which lately called as the traditional house of Kudus used to only placed in the Kudus Kulon area. At the beginning, the traditional house of Kudus only belong to the Islamic Chinese traders, but furthermore were copied and developed by the native wealthy traders.

The traditional house of Kudus that mostly build before year 1810 M, ever reach the glorious time and become a symbol of prosperity for the owners. The Kudus Kulon area environment was formed with the particular existency of the traditional house of Kudus.

The developing history of Kudus has many influences from foreign cultures like Hindu, Chinese, Persia (Islam) and Europe, which also influence the architectural field in made the traditional house in Kudus. From the research, it can be concluded that there are several motifs colouring the carving style of the traditional house. One is Chinese motif, which form as the dragon carved, Persia or Islam motif that form as jasmine flowers or the particular motif of Kudus that form as lotus flower and colonial motif that form as ropes, crown, and animals. All motifs have correlation with the incoming cultures to Kudus.

The carving art of Kudus dominate by lotus flower as the meaning of Hindu religion. Sunan Kudus introduced a carving dominated by jasmine flowers that described united one to another. The meaning of jasmine was to describe that Islam religion at that time was a small community but it like jasmine, even small, could give fragrance to the sorrounding area. Jasmine made united in one to another to describe that everybody in neighborhood were live in peace even there were differences in the religion.

Within development in making the traditional house of Kudus, influence of the elements of cultures were very viscous gave the meaning of form and function of every part, hence could be separate as follows:

1. Traditional house as the tools to spread religion (dakwah) *)

In the daily life, Kudus citizen are majority obedient muslem. Life of religious service is the social relations that have formed in the many aspects, such as in the house to live which full with the describing of the rukun Islam (Islamic obligation).

In the room inside, there is a place or room called gedongan which formed as mihrab, a place where imam (leader of praying) lead the pray that connected with the symbolic meaning as a holy place and sacral. Gedongan also has significance meaning used as the place of heirloom treasury and the wealth of the owners. Gedongan used also as the main honorables bedroom and at the particular time used as special bedroom for the wedding couple of the childrens of the owners.

Also in the room inside there are four main pillars, which called saka guru that desribe four essence of ideal life. At the top of the fourth pillars, putted tumpang sari where the roof was lying on. The sum of tumpang sari are always odd and always have a meaning, sum of five describe the amount of praying five times a day. The sum of three describe life in soul world, transitory (this world) and the world hereafter.

Front room that called Jaga Satru is provided for parish and separates into two part, left side for women jamaah (followers of imam) and right side for men jamaah (followers). Still in the Jaga Satru room at the incoming front door, there is one wood pillar in the midlle of the room which called balance pillar or soko geder, which has meaning except as the symbol of ownership of the house, it also has a symbol for reminding the resident about the One God, the only One who have to be homaged.

House as the tools to spread religion is represent through Islamic value that formed in the carved style at the partition between front room and inside room called gebyok. The strengthen element of gebyok are two stalk pillars where at its top made a carved that formed as palm of the hand of muslem when doing praying at the position of takbiratulihram (when start to pray) that always at the same time say the words Allahu Akbar which mean Allah The Mighty.

Carving in the gebyok, even it is accumulation from many culture influences, but the visualitation adopted from Arabic calligraphy with Al Quran and Hadist theme. There are many other dakwah messages that formed in the building decoration and it always about aspects of way of life and life attitude of human in do their obligation in the earth for their salvage in heaven.

2. Traditional house as a masterpiece art*)

Traditional house of Kudus if notice deeply is more and more fabulous since its uniqueness and attractiveness in exterior and interior which full with ornamen that made by highest skill woodcarving artist. Foundation of the existancy of the traditional house of Kudus was full with taste and creation that fashioned in the beautiful forms without broken any religion values. Through the activity of art, there is possibility of adding the atmosphere of the deepest metaphysic reality.

Traditional house of Kudus, if seen from Bernard Rudofsky theory, is include in the communal architect that priorities in the art element which done continuosly and spontaneously balanced by whole community with the same tradition from time to time following the ritual habit inside the communal. Art is not just copy and physical implementation of the external form, it also as the spiritual elements that achieve esthetic form. The creation becomes what it called architectural without architect.

The construction of the wooden house made completely knock down that make it easir to release and assemble hence there is possibility also to make part by part of the ornamen fully detail and accurate. The decoration was inspired by the success of temple relief and the development process was instructed by Chinese woodcarver from Sun Ging area. The owners were the wealthy entrepreneurs and traders. The carved decoration were build on the whole component intentionally without gave any empty space left and the results was very optimum, full of meaning, symbolic and the style were correlation among Java, Gujarat, Persia, China and colonial (Europe) style.

Wali Songo influence in the formed of decoration was very dominant even in Islam religion there is a forbidden in the formed of living thing, but they gave the chance of a huge tolerate formed as acculturation and assimilation on the evolutif way thus create a wonderful figurative consequence of imagination from the living thing forms. Art appreciation from the Wali Songo that full with tolerate also accomplished by khalifah in the Arab since Abbasiyah era. Palace of Harun Al Rasyid in Baghdad, palace of Al Mutasin in Samara, Cordoba mosque in Spain, also decorated by fresco formed lion, eagle, horses, and the other creatures. Drawing arts applicated in carpets, ceramics, wall and doors achieved the highest level to become the world admire.

Art ornamentation looks unite with the main building, since the creators were very concern with details, function, structure, ritual, symbol and esthetic that decoratively increase the attractiveness for whoever want to see it. The particular local habitual in the way of life through the architectural behaviour is the description of personification of the Kudus traditional house that make it different in form and style with the other joglo building in Java commonly, except in the form of the roof and soko guru as the support of the tumpang sari.

3. Traditional house as the Class symbol *)

The beautiful traditional houses of Kudus have average age for more than 100 (hundred) through 200 (two hundred). Due to the age of the building, if someone wants to analyze it, they have to use the examination within that era.

According to Prof. Berger, the structure of the Java community at the 19th and 20th century can be divided into several class such as; nobles, government officers, traders and farmers. Colonial politics at that time placed politic emancipation that have aim to liberate individual from old social band which consider shackles the freedom and law enforcement that hold mostly in the feodalism band. Development of individual in the community was appointed to the forming of personality, spirit effort in order to developing the prosperity soon.

In the other words, Kudus citizen that categories as pesisiran (near the beaches) citizen, their wealthy level mostly higher compare with the nobles and the officers at that moment. But in the daily life they did not get any self-respect and honor by the community. They way of living as a trader was qualified as second class and dishonor, hence as the compensation citizen of Kudus Kulon, that the majority were traders, formed the appearance of their house very glorious with the expectation that their too have the rights to get honor same with the nobles. The level of their house made in high five stairs to suit with the social strata like what it done by noble community. Guess from the farmers were accepted in the front room, for the officers community accept in the midlle room while for Bupati (distric chief) and Netherlands people were accepted in gedongan room. Surrounding the house was made high wall same as the form of palace.

Traditional houses that at the beginning owned by traders of Chinese moslem were copied and developed with the Javanese and Islamic values. All over the house were full of carved with ornament from many styles like in the palace of kings in Java, done by high skilled woodcarvers with very fascinating result. Accordingly, it worth to gets the confession of honor like government officers and nobles. For them, house were a symbol of status or stage that worth to get honor and equality.

(Source :* J Pamudji Suptandar, Great Lecture of Rupa art and Design Faculty of Trisakti University/Adopted in English by Deva's father)

The fascinating wooden carved at the traditional house of Kudus must be come from the very skilled woodcarvers. Then, from where the woodcarvers came from?

The carving style of the wooden traditional house of Kudus was quite distinct from the other famous carving centre in Java, Jepara. Historically, Kudus was a carving centre long before it developed as a skill in Jepara. Carving was introduced to Kudus when an emigrant from the famous carving city of Yunan - China, The Ling Sing, arrived in the 15th century. He came to Kudus not only to spread Islamic teachings but also to devote his skills to the art of woodcarving, and his style, Sung Ging, was famous for its smooth and wonderful woodcarving masterpieces.

The Ling Sing was wellknown as mubaligh (spreader of Islam) called Kiai telingsing. The name of Kiai Telingsing until now use as a name of a street in Kudus city. There is a kampong or village surrounding the street called Sunggingan that predicted came from the Sun Ging name. The area, at the past, was belief as the resident of the woodcarvers and carpenters from the devotion of Kiai Telingsing skills.

From the 16th to the 18th century, woodcarvers in Kudus received many orders to construct wooden houses. The main material - highest quality teak - was supplied from Blora's, Tuban's and Bojonegoro's forest. From the 19th century, however, high quality teak became scarcer and scarcer and this, in turn, discouraged the woodcarvers of Kudus to develop their skills.

The carving skills also belong to Jepara's people and has been very famous until now. There is an opinion, which said that wooden carved art in Kudus also done by woodcarvers from Jepara, eventhough in the reality it different in the carving models, especially in the mission and filosophy.

According the history, Mantingan mosque in Jepara has wall that made from carved white stone with the flower motifs that was masterwork of a Chinese called Tji Wie Gwan who brought by Raden toyib to Jepara after come back from his Islamic study in Campa for five years. Raden Toyib then married with Ratu (queen) Kalinyamat, the very famous Jepara's queen at that time.

For his achievement in build Mantingan mosque at the year of 1559, Queen Kalinyamat and her husband gave a new name for Tji Wie Gwan to become Sungging Badar Duwung, Sungging means carving expert, Badar same with stone and Duwung means tatah (tool for carv).

This Sungging Badar Duwung who then recognized as the root source of the Jepara's carving art which consecutively knowing in all over Indonesia and the world. According to history, he was too takes a part in the erection of mosque in Loram (a name of area in Kudus) and mosque of Menara Kudus.

Sungging Badar Duwung then devoted his skill to the surrounding community in Jepara as well as in Kudus and presented high skilled carvers that from time to time growth in numbers. This skill direct and indirect was useful in the process of developing the traditional house of Kudus.

The certainty of mentioned things were still need to be investigated furthermore. But for sure, the traditional house of Kudus has build and become one of the Kudus markers with its fabulous woodcarving.