Asian and African studies blog

Among the Malay manuscripts in the British Library which have just been digitised are a number of vocabulary lists and dictionaries in Malay, compiled by visitors to the region as aids to learning the language. The study of Malay in Europe dates back to the very first voyages to Southeast Asia in the 16th century, for Malay functioned as the lingua franca for the whole of the archipelago, and was an essential business tool for both merchants in search of spices and missionaries in search of souls.  

Map showing the lands where the Malay language was used, from Thomas Bowrey, A dictionary English and Malayo, Malayo and English (London, 1701). British Library, 68.c.12

The earliest Malay book printed in Europe is a Malay-Dutch vocabulary by Frederick de Houtman, published in Amsterdam in 1603, and an English version of this Dutch work became the first Malay book printed in Britain in 1614. However it was only in 1701 that the first original Malay-English dictionary was printed in London, the work of Thomas Bowrey (ca. 1650-1713), an East India Company sea captain, who explained in the Preface the urgent need for such a publication: “… I finding so very few English Men that have attained any tollerable Knowledge of the Malayo Tongue, so absolutely necessary to trade in those Southern Seas, and that there is no Book of this kind published in English to help the attaining of that Language; These Considerations, I say, has imboldened me to Publish the insuing Dictionary …” (Bowrey 1701). A draft manuscript version of Bowrey’s dictionary (MSS Eur A33), in his own hand and probably dating from the late 17th century, has just been digitised. It is probably the very volume which Bowrey mentions in the dedication of his publication, “To the Honourable the Directors of the English East-India Company”: “The following Work was undertaken Chiefly for the Promotion of Trade in the many Countries where the Malayo Language is Spoke, which your Honours having perused in Manuscript, were pleased to approve of; and to Incourage the Publishing of it …”

Thomas Bowrey’s autograph draft of his Malay-English dictionary. British Library, MSS Eur A33, pp. 6-7

After Bowrey’s pioneering work, it was not until the late 18th century that British studies of Malay developed in earnest, through the efforts of the ‘Enlightenment group’ of colonial scholar-administrators such as William Marsden, John Leyden, John Crawfurd and Thomas Stamford Raffles. The polyglot Leyden gathered together a vast array of linguistic materials, some compiled in his own hand (Or. 15936) and others acquired from different sources (MSS Malay F.2). Raffles too collected vocabularies from all over the archipelago, including a Malay wordlist (MSS Eur E110) which appears to be in the hand of his Penang scribe Ibrahim; this volume is especially valuable for also containing an early register of inhabitants of Penang, listed by street name, with details of origin, occupation, and family members. Raffles also obtained manuscripts as gifts, including a Malay-Javanese-Madurese vocabulary (MSS Malay A.3) from his good friend Pangeran Suta Adiningrat of Madura.  Finally, an English-Malay vocabulary (MSS Eur B37) is of unknown origin but includes at the end hospital lists of treatment with many Indian names such as 'Singh', suggesting the owner might have been a medical officer in the Indian army or of an Indian regiment in Southeast Asia.

A vocabulary of Dutch, English, Malay (Jawi script) and Malay (romanised script), provisionally dated to the 18th century on the basis of the Dutch and Romanised Malay handwriting. British Library, MSS Malay F 2, p. 4 (detail)

Vocabulary of Thai and Malay, compiled by John Leyden, early 19th c. British Library, Or. 15936, f.69v (detail)

Final page of a Malay-Javanese-Madurese vocabulary, early 19th c. British Library, MSS Malay A 3, f.113v (detail)

Opening pages of a Malay-English vocabulary, with on the left-hand page the variant forms (isolated, initial, medial and final) of the Jawi alphabet, early 19th c., Raffles collection. British Library, MSS Eur E110, pp.2-3

Early 19th-century register of the inhabitants in Love Lane, Penang, including a Portuguese fisherman and his family of ten from ‘Junk Ceylon’ (Ujung Salang, or Phuket), who ‘came to the island with Mr Light’, i.e. Francis Light, in 1786. British Library, MSS Eur E110, f.147r (detail)

English-Malay vocabulary, 19th century. MSS Eur B37, f. 1v (detail)

These manuscripts join three other Malay vocabularies digitised last year, and are listed below in approximate chronological order.  Many other Malay manuscript vocabulary lists are held in the British Library, often comprising only a few pages within larger volumes, but all are detailed in a recently-published catalogue (Ricklefs, Voorhoeve & Gallop 2014).

Digitised Malay manuscript vocabularies in the British Library:

Add. 7043, Malay grammar and vocabulary by William Mainstone, 1682, copied by John Hindley, early 19th c.

MSS Eur A33, Malay-English dictionary, by Thomas Bowrey, late 17th c.

Egerton 933, Two Malay vocabularies, 1731 and early 19th c.

MSS Malay F.2, Dutch-English-Malay vocabulary, ca. 18th c., Leyden collection.

Or. 15936, Various Malay vocabularies, early 19th c., Leyden collection.

MSS Eur E110, Malay-English vocabulary, early 19th c., Raffles collection.

MSS Malay A.3, Malay-Javanese-Madurese vocabulary, early 19th c., Raffles collection.

Or. 4575, French-Malay vocabulary, early 19th c. 

MSS Eur B37, English-Malay vocabulary, 19th c.

Further reading

Frederick de Houtman, Spraek ende Woord-boek in de Malaysche ende Madagaskarsche Talen (Amsterdam, 1603). British Library, C.71.a.32
Augustus Spalding, Dialogues in the English and Malaiane languages (London, 1614). British Library, C.33.b.41
Thomas Bowrey, A dictionary English and Malayo, Malayo and English (London, 1701). British Library, 68.c.12. Digitised version from the National Library of Singapore.
Annabel Teh Gallop, Early Malay printing 1603-1900. An exhibition in the British Library 20 January to 4 June 1989.
M.C.Ricklefs, P.Voorhoeve† and Annabel Teh Gallop, Indonesian manuscripts in Great Britain: a catalogue of manuscripts in Indonesian languages in British public collections. New Edition with Addenda et Corrigenda. Jakarta: Ecole française d’Extrême-Orient, Perpustakaan Nasional Republik Indonesia, Yayasan Pustaka Obor Indonesia, 2014.

Annabel Teh Gallop, Lead Curator, Southeast Asia

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From Anatolia to Aceh: Ottomans, Turks and Southeast Asia

The British Academy-funded research project Islam, Trade and Politics across the Indian Ocean, which ran from 2009 to 2012 adminstered by ASEASUK (Association of Southeast Asian Studies in the UK) and the BIAA (British Institute of Archaeology at Ankara), set out to investigate all aspects of links between the greatest Middle Eastern power – the Ottoman empire – and the Muslim lands of the Malay archipelago in Southeast Asia over the past five centuries. The project culminated in a conference held in Banda Aceh in 2012, as well as a travelling photographic exhibition produced by the British Library which toured the UK, with a Turkish version which travelled to Istanbul and Ankara, while Indonesian versions were displayed in various venues in Aceh and in Jakarta at the Bayt al-Qur'an & Museum Istiqlal. Now one of two books arising from the project has just been published – From Anatolia to Aceh: Ottomans, Turks and Southeast Asia, edited by Andrew Peacock and Annabel Teh Gallop – as the auspiciously-numbered 200th volume in the series 'Proceedings of the British Academy', published by Oxford University Press.

The first direct political contact between Anatolia and the Malay world took place in the 16th century, when Ottoman records confirm that gunners and gunsmiths were sent to Aceh in Sumatra to help fight against Portuguese domination of the pepper trade across the Indian Ocean. In later years the main conduit for contact was the annual Hajj pilgrimage, and many Malay pilgrims from Southeast Asia spent long periods of study in the holy cities of Mecca and Medina, which were under Ottoman control from 1517 until the early 20th century. During the era of European colonial expansion in the 19th century, once again Malay states turned to Istanbul for help. It now appears that these demands for intervention from Southeast Asia may even have played an important role in the development of the Ottoman policy of Pan-Islamism, positioning the Ottoman emperor as Caliph and leader of Muslims worldwide and promoting Muslim solidarity.

The 14 papers in this volume represent the first attempt to bring together research on all aspects of the relationship between the Ottoman world and Southeast Asia, much of it based on documents newly discovered in archives in Istanbul. The book is presented in three sections, covering the political and economic relationship, interactions in the colonial era, and cultural and intellectual influences, with an introduction by the editors and a historiographical survey by Anthony Reid, whose seminal 1969 article, ‘Sixteenth century Turkish influence in western Indonesia’ (Journal of Southeast Asian History, 10 (3): 395-414), could be seen as the starting point for modern research on this topic. A full list of the contents of the volume can be found here: Download 00_Anatolia to Aceh_i-xvi.

Mawlid sharaf al-anam, 19th c. Reproduced courtesy of the Islamic Arts Museum Malaysia, 2014.5.14.

The beautiful manuscript which adorns the front cover of the volume exemplifies well the myriad interactions documented in the volume: it was copied in Mecca by a Malay calligrapher from the 'Jawi' community of Southeast Asians resident in the Hijaz, and adorned with late Ottoman-style illumination. It is a copy of the Mawlid sharaf al-anam, ‘The birth of the noblest of mankind’, an anonymous compilation of devotional prayers on the Prophet, and the Arabic text is accompanied by a small interlinear translation in Malay. The scribe is named as Ibrahim al-Khulusi ibn Wudd al-Jawi al-Sambawi, his nisba indicating his origins on the island of Sumbawa in eastern Indonesia.

Final pages of Mawlid sharaf al-anam, 19th c. Reproduced courtesy of the Islamic Arts Museum Malaysia, 2014.5.14.

Although the colophon gives the date (in thinly-inked numerals) of 1042 AH (1632/3 AD), this is most likely erroneous and numerous factors indicate that the manuscript was probably copied in the mid-19th century. By coincidence, among the documents in the Prime Ministry Ottoman Archives ((Başbakanlık Osmanlı Arşivi, BOA) in Istanbul relating to Southeast Asia discovered in the course of the research project was an Arabic letter of 1849/50 to Hasib Pasha, the Ottoman Governor of the Hijaz, thanking him for facilitating the Hajj pilgrimage, signed by ten Malay and Yemeni scholars (‘ulama) resident in Mecca. Among the signatories to this letter is one ‘Ibrahim bin Wudd al-Jawi’, whose seal impression reads Ibrahim al-Khulusi ibn Wuddin. Comparing the name ‘Ibrahim’ in the manuscript and the letter leaves little doubt that they were written by the same person.

Letter in Arabic from Southeast Asian religious scholars in Mecca to Hasib Pasha, the Ottoman Governor of the Hijaz, 1849/50, with Ibrahim's signature and seal fourth from the left. BOA İ.DH 211/12286.

 
Detail of the signature of Ibrahim (left) in the letter of 1849/50, and (right) in the colophon of Mawlid sharaf al-anam, with the same concave-convex shape of ba-ra, and the letter alif bisecting the ha-ya ligature in both examples.

Further evidence locating this ‘Ibrahim’ as a master Malay calligrapher in the Hijaz in the mid 19th century is found in a letter in Malay and Arabic written in Mecca in 1866 by Abdul Rahman bin Muhammad Saman of Kelantan to Sultan Abdul Hamid of Pontianak on the west coast of Borneo (Islamic Arts Museum Malaysia, 1998.1.3680). In the letter, Abdul Rahman states that he had come to Mecca to study the ‘Istanbul style’ of writing (menyurat Istanbul), and that he is currently being considered the successor to his ‘late teacher Shaykh Ibrahim al-Khulusi al-Sanbawi’ in teaching ‘Istanbul writing’ (patik ini … sudah dilatih? orang besar2 di Mekah akan bahwa patik inilah jadi ganti … al-marhum guru patik tuan Syaikh Ibrahim al-Khulusi al-Sanbawi yang masyhur itu … pada pihak tolong mengajarkan segala muslimin menyurat Istanbulnya). Together, these sources suggest that Ibrahim al-Khulusi died in Mecca probably sometime in the early 1860s.

Detail from a letter written by Abdul Rahman of Kelantan in Mecca in 1866 giving the name of 'my late teacher the great Shaykh Ibrahim al-Khulusi al-Sanbawi' (al-marhum guru patik Tuan Syaikh Ibrahim al-Khulusi al-Sanbawi yang masyhur). Reproduced courtesy of the Islamic Arts Museum Malaysia, 1998.1.3680.

Ironically, the Ottoman-Malay mawlid manuscript of Ibrahim al-Khulusi only came to light in 2014, well after the completion of the research project, and so is not discussed in the book itself.  (The manuscript is currently held in the Islamic Arts Museum Malaysia in Kuala Lumpur, and we are most grateful to the IAMM and its Director, Mr Syed Mohamad Albukhary, for permission to reproduce the manuscript on the front cover of the book).  But it is just such a discovery as this which raises hopes that, from time to time, yet more new evidence will emerge of the connections between the Ottoman empire and Southeast Asia, across the Indian Ocean from Anatolia to Aceh.

Annabel Teh Gallop
Lead Curator, Southeast Asia, British Library & Co-Director, 'Islam, Trade and Politics across the Indian Ocean'

With thanks to Tim Stanley for comments on the illumination.

From Anatolia to Aceh: Ottomans, Turks, and Southeast Asia
Edited by Andrew Peacock and Annabel Teh Gallop
OUP/British Academy | Proceedings of the British Academy Vol. 200
300 pages | 22 illustrations | 234x156mm
978-0-19-726581-9 | Hardback | 05 February 2015
Price:  £70.00
Available from Oxford University Press

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Southeast Asian manuscripts digitised through the Ginsburg Legacy

Hikayat Inderaputera, ‘The tale of Inderaputera’, is a Malay romance about the fantastical adventures of Prince Inderaputera, son of the king of Semantapura. At the age of seven he is abducted by a golden peacock and falls into the garden of an old flower-seller, who brings him up as her grandson. Inderaputera’s fine looks, intelligence and manners lead him into service with King Syahsian, and he is sent off on a quest for a cure for the king’s childlessness. Among his many encounters is with the 'swan-maiden' found in folklore the world over: spying the princess of the fairies and her maidens bathing in a lake, Inderaputera steals their clothes,without which they cannot fly away, and only gives them back in return for a magical talisman. At last he succeeds in obtaining the flower of the white lotus that gives King Syahsian a daughter, Mengindra Seri Bunga. When she comes of age Inderaputera wins the princess’s hand, and he is then reunited with his parents and ascends the throne in his own country.  

Opening pages of the Hikayat Inderaputera, with the double decorated frames digitally reunited (as the MS is currently misbound). British Library, MSS Malay B.14, ff. 1v-2r.

Probably composed in the late 16th century, Hikayat Inderaputera was one of the most widespread and popular Malay tales, and is known from over thirty manuscripts dating from the late 17th century onwards. The story is found from Sumatra to Cambodia and the Philippines, not only in Malay but also in Acehnese, Bugis, Makasarese, Sasak, Cham, Maranao and Maguindanao versions (Braginsky 2009). At its core is probably a Persian mathnawi based, in turn, on the Hindi poem Madhumalati written around 1550 (Braginsky 2004: 388), but it also drew on Malay Islamic epics such as Hikayat Amir Hamzah and Javanese Panji stories. With its depictions of other-worldly palaces, battles with ferocious monsters, and poignant love scenes, Hikayat Inderaputera offered something for everyone, and could be read not just as an adventure romance but also as a Sufi allegory of the spiritual journey of the soul.  

The Hikayat Inderaputera can be characterised as a Malay penglipur lara tale, a ‘soother of sorrows’, recited to ease the cares of the listeners, by enrapturing them and transporting them to a different world. An illustration of its potency occurs in another Malay tale, the Hikayat Isma Yatim, when a lady of the court, dreaming of the king’s caresses, began to read Hikayat Inderaputera to dispel her angst (Braginsky 2004: 386). Outraged by the popularity of this seemingly frivolous escapism, the story earned the ire of the stern Gujerati theologian Nuruddin al-Raniri, the senior religious official at the court of Aceh, and in his historical compendium Bustan al-salatin he called Hikayat Inderaputera 'a pack of lies' (nyata dustanya). In 1634 Nuruddin starting composing the Sirat al-mustakim, an immensely influential guide in Malay on correct observance of religious law, in which he condemned the Hikayat Inderaputera, together with the Hikayat Seri Rama and other tales ‘of no religious value’ for use in the lavatory unless the pieces of paper happened to include the name ‘Allah’.  

Sirat al-mustakim, composed by Nuruddin al-Raniri between 1634 and 1644, a copy from Aceh, 19th century. British Library, Or 15979, ff. 2v-3r.

Nuruddin al-Raniri's decree in Sirat al-mustakim banishing Hikayat Inderaputera to the lavatory as long as it does not contain the name of God (dan demikian lagi harus instinja dengan kitab yang tiada berguna pada syarak seperti Hikayat Seri Rama dan Inderaputera dan barang sebagainya jika tiada dalamnya nama Allah). British Library, Or 15979, f.15v (detail).

The British Library holds one manuscript of the Hikayat Inderaputera, MSS Malay B.14, shown at the top of this page, which is incomplete and undated, and of unknown provenance. The manuscript is written in a very distinctive neat hand, which Sri Rujiati Mulyadi (1983: 17) noted was very similar to that of another Malay manuscript held in the Library of SOAS (MS 174239) containing two texts, Hikayat Cerita Raden Mantri dated 1820, and Hikayat si Miskin dated 1821, both copied in Padang in west Sumatra. A Minangkabau provenance would be entirely consistent with the style of illuminated frames of MSS Malay B.14, with the palette of red and black, and the semi-circular arches on the vertical sides.  

The manuscript of Hikayat Inderaputera is written in a distinctive neat small hand, with two styles of the letter kaf. In the middle in red is the word al-kisah, with a decoratively knotted final letter, ta marbuta, signifiying the start the episode of Inderaputera's abduction by the golden peacock: Al-kisah peri mengatakan tatkala Inderaputera diterbangkan merak emas. British Library, MSS Malay B.14, f. 5r (detail).

In her doctoral study of Hikayat Inderaputera, Mulyadi (1983: 41-43) also turned her attention to another Malay manuscript in the British Library, Hikayat Putera Jaya Pati (MSS Malay B.5), because this tale had earlier been described as a shorter version of Hikayat Inderaputera. In fact, despite some similarity of motifs – the seven-year old Prince Putera Jaya Pati is lured away into the forest by a golden horse, is brought up by a wise old man, and has many adventures before marrying a princess and returning to rule in his own country – the two stories are quite different.

Colophon of Hikayat Putera Jaya Pati, dated 1221 (1806/7). This MS appears to be in the same hand as the MS of Hikayat Muhammad Hanafiah, copied by Mahmud bin Husain in 1220 (1805), probably in Penang or Kedah.  British Library, MSS Malay B.5, f. 74r.

All the Malay manuscripts shown here have been fully digitised and can be accessed on the Digitised Manuscripts site.

Further reading:

Vladimir Braginsky, The heritage of traditional Malay literature: a historical survey of genres, writings and literary views.  Leiden: KITLV, 2004; pp. 385-400.

Vladimir Braginsky, ‘Dua pengembaraan Hikayat Inderaputera’, in Sadur: sejarah terjemahan di Indonesia dan Malaysia, ed. Henri Chambert-Loir.  Jakarta: KPG, 2009; pp.975-1000.

S.W.R. Mulyadi, Hikayat Indraputra: a Malay romance.  Dordrecht: Foris, 1983. (Bibliotheca Indonesica; 23).

Annabel Teh Gallop, Lead Curator, Southeast Asia

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The Hikayat Bayan Budiman, ‘Tale of the Wise Parrot’, is an old work of Malay literature, probably composed in the 15th century or earlier. It is based on a Persian original, the Tuti-nama, and is the earliest example in Malay of a framed narrative: a literary work comprising a compilation of individual stories. And like the 'Thousand and One Nights’, in the 'Tale of the Wise Parrot', the stories are designed to help the protagonists avoid a nasty fate.

In the Hikayat Bayan Budiman, Khoja Maimun is married to the beautiful Siti Zainab. One day he buys a rare parrot, which can speak and foretell the future, and a mynah bird. The wonderful stories the birds tell of far-away places lead Khoja Maimun to sail off to seek his fortune, leaving his wife in the care of the birds. While her husband is away Zainab falls in love with a prince, and in order to stop her committing adultery, the parrot begins to tell a story. Carried away by the narrative, Zainab forgets her assignment, and morning comes. The next evening the parrot commences another story, and in this way he keeps Zainab rooted to her house until her husband Maimun returns from his travels.

Blue-backed parrot (Tanygnathus sumatranus (Raffles), Psittacidae). Watercolour by J. Briois, Bengkulu, 1824, inscribed in pencil at the bottom in Jawi: bayan. British Library, NHD 47.33.

Complete manuscripts of the Hikayat Bayan Budiman generally contain 24 stories told by the parrot, and a full description is given by Braginsky (2004: 416-23). 12 of these stories can be found in the Tuti-nama by Nakshabi (1330), but the others may be derived from other sources. Taken together, the stories ‘represent a genuine encyclopaedia of everyday life and state wisdom’ (Braginsky 2004: 418), and while they are generally quite accurate renderings of their Persian counterparts, the settings have been localised: Persian deserts are replaced by Malay jungles.

The British Library holds two manuscripts of Hikayat Bayan Budiman, which have just been digitised. Both manuscripts were copied in Penang, by the same scribe, within five days of each other, in August 1808. They were almost certainly copied for Raffles and given by him to John Leyden, and came to the India Office Library in the Leyden estate in 1824.  MSS Malay B.7 contains twenty-two stories, and is dated at the end 23 August 1808. MSS Malay B.8, which contains only the first ten stories found in MSS Malay B.7, but with a different introduction, is dated in the colophon 28 August 1808. This manuscript also contains a note giving the date of the original composition as AH 1008 (1600 AD). Other Malay manuscripts of Hikayat Bayan Budiman give a date of AH 773 for the creation of the work; but the function of these dates may have been primarily to lend the authority of age to the work.

Opening pages of Hikayat Bayan Budiman, 'The Tale of the Wise Parrot', 1808. MSS Malay B.7, ff. 1v-2r.

Colophon of Hikayat Bayan Budiman, giving the date of completion as 1 Rejab 1223 (23 August 1808). MSS Malay B.7, f. 110v (detail).  

Opening pages of the shorter MS of Hikayat Bayan Budiman, by the same scribe, 1808. British Library, MSS Malay B.8, ff. 2v-3r.

Colophon of Hikayat Bayan Budiman, giving the date of copying of this manuscript as 6 Rejab 1223 (28 August 1808): tersurat kepada enam hari bulan Rejab tahun seribu dua ratus dua puluh tiga tahun kepada hari Sabtu. The second paragraph gives the date of composition of the original story as 18 Syaaban 1008 (4 March 1600): zaman dahulu kepada masa hijrat al-nabi s.a.w. seribu delapa tahun kepada tahun wau kepada delapan belas hari bulan Syaaban kepada hari yaum al-ahad. MSS Malay B.8, f. 68v.

Further reading:

V.I. Braginsky, The heritage of traditional Malay literature: a historical survey of genres, writings and literary views.  Leiden: KITLV, 2004.

Annabel Teh Gallop, Lead Curator, Southeast Asia  

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Codes of law (undang-undang) and legal digests (risalah) are amongst our most valuable indigenous historical sources on the Malay world, for the rules designed to regulate life provide us with a wealth of information on the societies in which the texts were composed: expected standards of behaviour, and – as well illustrated by the list of transgressions to be legislated against – what commonly went wrong. 

A Dutch judge and six Javanese officials witnessing the execution and mutilation of four criminals, Java, 1807. Two of the prisoners, dressed in white, are tied to posts while the executioners make ready to despatch them with a keris (dagger). On the left one criminal lies dead, while in the centre foreground another Javanese offender is being trussed up and apparently made ready to have his limbs cut off, a punishment commonly inflicted on counterfeiters. Raffles collection, WD 2977.

The oldest surviving Malay manuscript, written in the Malay language in Indic 'Kawi' script on tree-bark paper which has been carbon-dated to the 14th century, is a pre-Islamic code of laws from the kingdom of Darmasraya in Kerinci, in the highlands of central Sumatra (Kozok 2006). With the arrival of Islam changes were swiftly effected to legal structures in the newly Muslim states of the archipelago. The most famous set of laws in Malay, the Undang-undang Melaka, was codified in the kingdom of Melaka during the reign of Sultan Muhammad Syah (r.1424-44) and completed under Sultan Muzaffar Syah (r.1445-58) (Liaw 1976: 38). Manuscripts of the Undang-undang Melaka are often hybrid compilations containing a number of different parts, most commonly the Undang-undang Melaka proper, relating to the law of the land, and the Undang-undang laut, on maritime law. Over fifty manuscripts are known, many containing local variants of the code from Aceh, Kedah, Patani and Johor.

 
Undang-undang Melaka, the code of laws of the Malay kingdom of Melaka, an early 19th century manuscript containing the Acehnese variant of the text. British Library, Add. 12395, ff. 2v-3r.

The first foreign scholar to pay serious attention to Malay legal texts was Thomas Stamford Raffles. Soon after his arrival in Penang in 1805 he began to collect copies of Malay laws, and an English version of the Undang-undang laut was included in his paper ‘On the Malayu Nation, with a Translation of its Maritime Institutions’ read to the Royal Asiatic Society in Bengal, and later published in Asiatic Researches (Vol.12, 1818, pp. 102-159). The Undang-undang Melaka was the subject of a doctoral dissertation by Liaw Yock Fang (1976), and was re-published in his updated study following the discovery of a 17th-century manuscript in the Vatican Library, which turned out to be the earliest and most important representative of the text (Liaw 2003).

Among the Malay manuscripts in the British Library which have been digitised are five legal texts, including two copies of the Undang-undang Melaka, both from the collection of John Crawfurd.  Add. 12395 (source ‘F’ in the study by Liaw 1976), contains a copy of the Acehnese version of the Undang-undang Melaka and the Undang-undang laut. The second manuscript, Add. 12397 (Liaw’s source ‘G’), contains core versions of both the Undang-undang Melaka and the Undang-undang laut, and was copied in Singapore. This manuscript is very precisely dated: it was commenced on 14 Jumadilawal 1236 (17 February 1821) (f.1v) and completed on 10 Syawal 1236 (Wednesday 11 July 1821) (f.92v), a span of nearly four months. A third manuscript of the Undang-undang Melaka, from the India Office collection (MSS Malay D.10), only contains headings of the pasals or articles.

Undang-undang Melaka, called here al-risālah hukum al-qānūn fī balad al-Malāka, copied in Singapore in 1821. British Library, Add. 12397, f. 1v.

Undang-undang Melaka, containing titles of sections only; that shown above is on the wages payable for carrying and felling wood (pasal pada menyatakan hukum upahan naik kayu dan menebang kayu). This page appears to be in the hand of Raffles's scribe Ibrahim, and may therefore have been written in Penang in early 19th century. British Library, MSS Malay D.10, f. 2r.

Another recently digitised manuscript (MSS Malay D.12) contains a copy of the Undang-undang Aceh, a code of laws from Aceh, said to have been composed in the reign of Sultan Jamalul Alam of Aceh (r.1703-26), on 1 Muharam 1120  (23 March 1708). The badly-damaged and now heavily-restored manuscript itself was copied by Haji Muhammad bin Abdullah in 1873.

Opening pages of the Undang-undang Aceh. Begins (after blessings): maka adalah Haji Muhammad anak Bintan  (or Banten? b.n.t.n) menurunkan undang negeri Aceh masa itu Raja Syah Sultan Jamalul Alam kepada hijrat nabi sanat 1120 tahun kepada tahun Muharam [sic] sehari bulan Muharam bahwa dewasa ini adapun ini surat namanya undang2 Aceh diturunkan oleh Tuan Haji Muhammad. The date is written as ‘1160’ but it is not uncommon in Arabic-script manuscripts for numerals occasionally to be written in reversed form, and in this case the ‘6’ should be read 'in negative' as ‘2’. British Library, MSS Malay D.12, ff. 1v-2r.

Colophon to the Undang-undang Aceh, dated 5 Rabiulawal 1290 (3 May 1873): Tamatlah undang2 Aceh kepada hijrat nabi sanat 1290 tahun kepada lima hari bulan Rabiulawal kepada hari yaum ... yang empunya surat ini tuan Haji Muhammad ibn Abdullah tamat al-kalam wal-salam bi-al-khayr wa-al-salam. Sekarang suda lamanya tengah tiga ratus tahun. British Library, MSS Malay D.12, f. 18v (detail).

Finally, one of the oldest Malay manuscripts in the British Library, from the collections of Sir Hans Sloane and thus present at the founding of the British Museum in 1753, is an Undang-undang manuscript (Sloane 2393) containing a code of Muslim criminal law (Mohd. Jajuli 1986).

Opening pages of the Undang-undang, an early Malay legal text, probably 18th century. The unusual horizonal format suggests that this undated MS was written at a time when the standard writing material was just changing from palm leaf to paper. British Library, Sloane 2393, ff. 19v-20r.

Further reading:

Uli Kozok, Kitab undang-undang Tanjung Tanah: naskah Melayu yang tertua.  Alih aksara Hassan Djafar, Ninie Susanti Y, dan Waruno Mahdi; alih bahasa Achadiati Ikram ... [et al].  Jakarta: Yayasan Naskah Nusantara, 2006.

Liaw Yock Fang, Undang-undang Melaka: the Laws of Melaka.  The Hague: Martinus Nijhoff, 1976. (Bibliotheca Indonesica; 13).

Liaw Yock Fang. Undang-undang Melaka dan Undang-undang laut.  Kuala Lumpur: Yayasan Karyawan, 2003.

Mohamad Jajuli Rahman, The Undang-undang: a mid-eighteenth century Malay law text (BL Sloane MS 2393): transcription and translation. Canterbury: University of Kent, Centre of South-east Asian studies, 1986.

Annabel Teh Gallop, Lead Curator, Southeast Asia

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The wily Malay mousedeer

Many cultures celebrate an animal who, while not the largest or strongest, outwits all around him. In Europe this is Reynard the fox; in the Malay world of Southeast Asia it is Sang Kancil the mousedeer (pelanduk). Malay folklore is full of accounts of how the mousedeer gets the better of the other animals by his intellect and trickery. But in addition to oral tales and childens’ stories there is also a written epic in Malay, the Hikayat Pelanduk Jenaka or 'Tale of the Wily Mousedeer', probably dating from the 15th or 16th century, which is a highly sophisticated literary composition.   

Sumatran mousedeer. Drawing by a Chinese artist in Bengkulu, between 1784 and 1808, reproduced in William Marsden, A history of Sumatra, 3rd edition (London, 1811). British Library, NHD 1/8.

In the Hikayat Pelanduk Jenaka, the mousedeer tricks the other animals into thinking that he has magic powers, and holds court from an ant-hill. He uses these 'powers' to make peace between the goats and the tigers and to gain their allegiance, and then by his cunning gets the better of the lion, elephant and crocodile. Finally the mousedeer sees off his enemies the monkeys, and becomes the ruler of the jungle. This satire on power has been characterised by Ian Proudfoot: ‘It is subversive; it is cynical. It attacks authority rather than bolstering it … Its premise is that royal power rests on false consciousness. It demonstrates how a gullible public can be made to think they need an authority figure through a combination of religious fraud and false security fears’ (Proudfoot 2001: 70-71).

There are three Malay manuscripts of the Hikayat Pelanduk Jenaka in the British Library which have now been digitised, all originating from Penang or Kedah around 1805. MSS Malay B.2, from the collection of John Leyden, is dated 1219 AH (1804/5 AD), and was published by Klinkert in 1893. The second copy (MSS Malay D.5) is undated, but comprises the second work in a volume containing four different tales, and is in the same hand as the first item, Hikayat Muhammad Hanafiah, which was copied by Mahmud ibn Husain on 14 Syaaban 1220 (7 November 1805). 

Hikayat Pelanduk Jenaka, dated 1219 AH (1804/5 AD). British Library, MSS Malay B.2, ff. 1v-2r.

Colophon of Hikayat Pelanduk Jenaka, undated but in a volume together with copies of Hikayat Muhammad Hanafiah and Hikayat Syahi Mardan, both of which are in the same hand and dated 1220 (1805/6). British Library, MSS Malay D.5, f. 169v.

The third copy of Hikayat Pelanduk Jenaka is again in a composite volume (MSS Malay B.10), and was copied in 1805 by a scribe who describes himself as seorang fakir Ahmad Keling, ‘a humble mendicant, Ahmad, of south Indian origin’. By means of a particular decorative flourish on the initial word, al-kisah, the writer can be identified as Ahmad Rijaluddin bin Hakim Long Fakir Kandu, author of the Hikayat Perintah Negeri Benggala (Add. 12386), and brother of Ibrahim, Raffles’s chief scribe, from a prominent Chulia (south Indian) family in Penang.

First page of Hikayat Pelanduk Jenaka, 'This is a tale from olden days': Al-kisah ini hikayat daripada orang dahulu kala. MSS Malay B.10, f. 2r.

Colophon of Hikayat Pelanduk Jenaka, copied by Ahmad Keling on 22 Rejab 1220 (16 October 1805): diperbuat surat ini pada dua likur hari bulan Rejab hari Arba' pada sanat 1220 tahun, tahun wau, wa-katibuhu seorang fakir Ahmad Keling tamat. MSS Malay B.10, f.38r (detail).

The final letter of the word al-kisah is the Arabic letter tā’ marbūṭa, which in Malay manuscripts is often adorned with a decorative knot. Significantly, the Malay name of this letter is either ta marbuta or ta bersimpul, ‘knotted ta’. Artistic variations can include multiple-looped knots, double-headed loops, and concave or convex headed loops to these knots. Knotted ta marbuta is found in manuscripts from all over the archipelago, with some of the most complex versions found in the surah headings in Qur’an manuscripts from Java (Gallop 2005: 203-9). And yet however elaborate the embellishments of the knot, they are generally conducted along a horizontal plane. In the manuscript of Hikayat Pelanduk Jenaka, however, the 5-looped double-headed ta marbuta is extended vertically. This form of the letter has only ever been seen in one other Malay manuscript: the Hikayat Perintah negeri Benggala; moreover, both texts are set in double-ruled frames in a slightly acidic brown-black ink which has begun to eat into the paper. All these factors leave little doubt that ‘Ahmad Keling’ is indeed Ahmad Rijaluddin.

 
Vertically extended knotted ta marbuta of al-kisah in (left) Hikayat Perintah Negeri Benggala (Add. 12386, f.2v) and (right) Hikayat Pelanduk Jenaka (MSS Malay B.10, f.2r).  

The heading for the penultimate chapter in a Qur'an manuscript from Java, Sūrat al-Falaq, with examples of knotted ta marbuta on the words Sūrat and Makiyyah, and on final ta of ayat. The final example has six loops, double headed on the bottom and concave headed at the top. British Library, Add. 12343, f.189r.

Further reading:

A.T. Gallop, Beautifying Jawi: between calligraphy and palaeography.  Malay images, ed. Asmah Haji Omar.  Tanjung Malim: Universiti Pendidikan Sultan Idris, 2005; pp.194-233.

Ian Proudfoot, A 'Chinese' mousedeer goes to Paris. Archipel, 2001, 61:69-97.

R.O. Winstedt, A history of classical Malay literature.  Revised, edited and introduced by Y.A.Talib.  Kuala Lumpur: The Malaysian Branch of the Royal Asiatic Society, 1991; ‘Beast fables’, pp.7-13.

 Annabel Teh Gallop, Lead Curator, Southeast Asia

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A Malay spur to valour: the Hikayat Muhammad Hanafiah

Ibrahim: portrait of a Malay scribe

The story of Muḥammad b. al-Ḥanafiyyah – a son of the caliph ‘Alī by a captive from the tribe of the Banū Ḥanīfah, and half-brother to the Prophet’s grandsons Ḥasan and Ḥusayn – was composed in Persian by an anonymous author in the fourteenth century, and very soon after that translated into Malay, probably around the court of Pasai in north Sumatra. In this tale the otherwise marginal figure of the historical Muḥammad b. al-Ḥanafiyyah is transformed into a quintessential Islamic hero, emerging victorious after numerous battles.   

Hikayat Muhammad Hanafiah, with decorated initial frames, copied by Muhammad Kasim on 29 Jumadilakhir 1220 (25 August 1805), probably in Penang. British Library, MSS Malay B.6, ff.1v-2r.

The Hikayat Muhammad Hanafiah became popular throughout the Malay world, with its stature as a spur to valour cemented by an iconic episode in the most famous Malay chronicle. The Sulalat al-Salatin, popularly known as the Sejarah Melayu or ‘Malay Annals’, was composed sometime in the sixteenth century to record for posterity the glory of the great kingdom of Melaka, before its defeat by Portuguese forces under Afonso d’Albuquerque in 1511. In the Sejarah Melayu, the night before the Portuguese attack, the young knights of Melaka sent a message to the sultan requesting the recitation of the Hikayat Muhammad Hanafiah. The sultan tests their resolve by offering instead a tale of a lesser hero, the Hikayat Amir Hamzah. The nobles reply that as long as the sultan’s courage matches that of Muhammad Hanafiah, they will match that of his generals, whereupon the sultan accedes to their request. The full episode from the Sejarah Melayu is reproduced below, in C.C. Brown’s translation:

‘That night the war-chiefs and the young nobles were waiting in the hall of audience, and the young nobles said, “Why do we sit here idly? It would be well for us to read a tale of war that we may profit from it.” And Tun Muhammad Unta said, “That is very true, sir. Let us ask the Raja to give us the Story of Muhammad Hanafiah.” Then the young nobles said to Tun Aria, “Go, sir, and take this message to the Ruler, that all of us crave from his the Story of Muhammad Hanafiah, in the hope that we may obtain profit from it, for the Franks [i.e. Portuguese] are attacking tomorrrow.” Tun Aria accordingly went into the palace and presented himself before Sultan Ahmad, to whom he addressed the young nobles’ request. And Sultan Ahmad gave him the Story of Hamzah saying, “We would give you the Story of Muhammad Hanafiah did we not fear that the bravery of the gentlemen of our court falls short of the bravery of Muhammad Hanafiah! But it may be that their bravery is such as was the bravery of Hamzah and that is why we give you the Story of Hamzah.” Tun Aria then left the palace bearing the Story of Hamzah and he told the young nobles what Sultan Ahmad had said. At first they were silent, but presently Tun Isak Berakah replied to Tun Aria, “Represent humbly to the Ruler that he has spoken amiss. If he will be as Muhammad Hanafiah, we will be as war-chief Bania’ [i.e. of Beniar, the headquarters of the historical Muhammad al-Hannafiyyah]: if his bravery is that of Muhammad Hanafiah, ours will be that of war-chief Bania.” And when Tun Aria took this message from Tun Isak Berakah to Sultan Ahmad, the king smiled and gave them the story of Muhammad Hanafiah instead.’ (Brown 1970: 162-3).  

In fact, neither of the two manuscripts of the Sejarah Melayu in the British Library include this episode. Or. 14734, copied in Melaka in 1873, omits any mention of the nobles' request for Hikayat Muhammad Hanfiah on f.174v, perhaps part of a late tendency to erase any possible Shi'i tinges from Malay literature. In Or. 16214, copied in Singapore around 1832, the chapter on the Portuguese attack is missing.

Final page of Hikayat Muhammad Hanafiah, copied by Mahmud ibn Husain on 14 Syaaban 1220 (7 November 1805): tamatlah Hikayat Muhammad Hanafiah anakda cucuda nabi s.a.w. pada sanat 1220 tahun2 wau pada empat belas haribulan Syaaban pada malam Arba' wa-katibuhu Mahmud ibn Husain. British Library, MSS Malay D.5, f.80r.  

The Malay Hikayat Muhammad Hanafiah was the subject of a detailed study by Lode Brakel (1975), who traced thirty manuscripts, including three in the British Library, which have now all been digitised. Two, from the John Leyden collection, were both copied in Penang or Kedah in 1805 (MSS Malay B.6 and MSS Malay D.5, Brakel’s source ‘F’). A third manuscript, from the collection of John Crawfurd (Add. 12377, Brakel’s source ‘G’), may have been acquired in Java but the use of the titles Teuku and Teungku sugggest a link with Aceh. The tale is also known in Acehnese, Bugis, Javanese, Makasarese, Madurese, Minangkabau and Sundanese versions.

Final pages of Hikayat Muhammad Hanafiah, copied by Teungku Kecik and owned by Teuku Itam: tamat wa-katibuhu Teungku Kecik menyurat dia Teuku (t.a.’.k.w) Itam empunya {empunya} surat ini tamat. British Library, Add.12377, ff. 185v-186r.

Brakel also documented two manuscripts of the Persian original, one – at the time thought to be unique – in the British Library (Add. 8149), and another in St. Petersburg. By comparing the Malay manuscripts with Add. 8149 (a copy from Murshidabad in Bengal, written in 1721), Brakel was able to show that the Malay text was a direct translation from the Persian original, in some cases even preserving the order of words (Brakel 1975: 12-13).

Opening page of the Persian Hikāyat Muḥammad Ḥanafiyyah, following on from a tale of Ḥasan and Ḥusayn, Murshidabad, 1721. British Library, Add. 8149, ff. 28v-29r.

Further reading:

L.F. Brakel, The Hikayat Muhammad Hanafiyyah: a medieval Muslim-Malay romance.  The Hague: Martinus Nijhoff, 1975. (Bibliotheca Indonesica; 12).

L.F. Brakel, The story of Muhammad Hanafiyyah: a medieval Muslim romance.  Translated from the Malay by L.F. Brakel.  The Hague: Martinus Nijhoff, 1977. (Bibliotheca Indonesica; 16).

C.C. Brown, Sejarah Melayu or Malay Annals.  An annotated translation by C.C.Brown, with a new introduction by R.Roolvink.  Kuala Lumpur: Oxford University Press, 1970.

Annabel Teh Gallop, Lead Curator, Southeast Asia

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Ibrahim: portrait of a Malay scribe

Thanks to a chance encounter with a Scottish artist in Calcutta in 1810, we are in possession of a rare portrait of one of the Malay scribes responsible for copying a number of Malay manuscripts now held in the British Library. Ibrahim, who was born in Kedah in 1780, was the younger son of Hakim Long Fakir Kandu, a prominent merchant from the south Indian Chulia community. Ibrahim and his older brother Ahmad both worked in Penang as scribes for the British – Ahmad for the merchant Robert Scott, while Ibrahim was employed by Thomas Stamford Raffles. In 1810 Ahmad visited Bengal in the company of Scott, and recorded his impressions in the Hikayat perintah negeri Benggala (Add.12386). By great coincidence, that same year Ibrahim too sailed to Calcutta with his employer, Raffles. At a gathering at Government House on 15 September 1810, Ibrahim caught the eye of Maria Graham: ‘The most singular figure of this motley group was a Malay moonshi, whom Dr Leyden had brought to the assembly’, and her portrait of Ibrahim adorns the frontispiece to her Journal of a Residence in India (1812).  Ibrahim, aged thirty, is portrayed sitting cross-legged wearing a head covering, jacket, shirt and sarong, all made of checked Indian pelikat trade-cloth, with a large pending or almond-shaped belt buckle, holding an octagonal silver tobacco box and with his his keris (dagger) beside him.

Portrait of Ibrahim in 1810, from Maria Graham, Journal of a Residence in India (Edinburgh, 1812). British Library, V8668, frontispiece.

Raffles had arrived in Penang in September 1805, having studied Malay on the voyage out from England. Probably acting on the advice of his intellectual mentor (and convalescent house guest) John Leyden, around January 1806 Raffles gathered a team of six scribes to copy Malay books for him. Among the Malay manuscripts which have recently been digitised are at least four volumes bearing Ibrahim’s name as scribe. Three specify that they were copied for Raffles, but were evidently presented to Leyden, for they came to the India Office Library in Leyden’s estate in 1824. 

The earliest of the manuscripts to mention Raffles's name is a copy of Hikayat Parang Puting (MSS Malay D.3), concerning the adventures of Budak Miskin, son of the princess of Langkam Jaya, one of a few Malay works which according to Braginsky (2004: 72) may best preserve the primordial pre-Islamic 'monomyth' of the sacral cosmic marriage of the male and female principles.

Decorated title page of Hikayat Parang Puting, with an outline of the contents, set within rectangular borders filled with floral and foliate motifs: Inilah cetera orang dahulu kala diceterakan oleh orang yang empunya cetera hikayat Parang Puting anak dewa laksana dewa dari kayangan terlalu indah perkataan maka ia berperang dengan naga di dalam laut dengan sabab tuan puteri hendak diambil naga itu inilah ceteranya. British Library, MSS Malay D.3, f.1r.

Colophon, dated 29 Syawal 1220 (20 January 1806): pada sanat 1220 tahun2 wau pada sembilan likur hari bulan Syawal pada hari Selasa ditamatkan surat Hikayat Parang Puting Tuan Mister Raffles empunya surat ini wa-katibuhu Ibrahim. British Library, MSS Malay D.3, f.63v (detail).

Later that same year, Ibrahim also copied the Hikayat Mesa Tandraman (MSS Malay C.3) for Raffles. Described as a Javanese story, it tells of two divine brothers Sang Dermadewa and Dewa Kisna Indra. The latter became a hermit on the mountain Puspagiri and the former became king of Kuripan.

The colophon, dated 6 Rejab 1221 (19 September 1806), states that the owner was Mister Raffles and the scribes were Ibrahim and Ismail: pada sanat 1221 tahun2 dal akhir pada enam hari bulan Rejab kepada hari Jumaat waktu pukul empat ditamatkan hikayat ini adapun yang empunya hikayat Tuan Mister Raffles wa-katibuhu wa-syahidahu Ibrahim yang menyuratnya dengan Ismail. British Library, MSS Malay C.3, f.164r (detail).

The third manuscript, Hikayat Isma Yatim (MSS Malay C.5), is a well-known story which may have been a personal favourite of Malay scribes because the hero, for once, is not a prince but a writer.

The colophon of Hikayat Isma Yatim giving the date of completion as 29 Jumadilakhir 1222 (3 September 1807), and naming the owner as Mister Raffles and the scribe as Ibrahim: maka ditamatkan hikayat ini kepada malam Arba' waktu pukul dua belas kepada sanat 1222 tahun2 alif pada sembilan likur hari bulan Jumadilakhir adapun hikayat ini tuan Mister Raffles yang empunya dia wa-katibuhu Ibrahim tamat. British Library, MSS Malay C.5, f.108r (detail).

The fourth manuscript is a copy of the Syair Silambari (MSS Malay B.3), also called the Syair Sinyor Kosta, concerning the conflict between a Portuguese and a Chinese in Melaka over a woman. Written 11 days earlier than Hikayat Parang Puting, it may also have been comissioned by Raffles.

The opening pages of Syair Silambari, decorated with floral borders in pen and ink, outlined in red.
British Library, MSS Malay B.3, ff.22v-23r.

The closing lines of Syair Silambari state that the manuscript was completed by Ibrahim on 18 Syawal 1220 (9 January 1806): sanat 1220 tahun tahun wau pada dualapan belas hari bulan Syawal kepada hari Arb'a bahwa pada ketika itu ditamatkan kitab Silambari namanya kisah Feringgi ambil bini Cina di dalam negeri Melaka jadi perang besar dengan Wilanda adapun yang empunya surat ini wa-katibuhu Ibrahim. British Library, MSS Malay B.3, f.36r (detail).

Following on immediately from the copy of Syair Silambari, on the reverse of the same sheet of paper and hence also certainly written by Ibrahim, is another poem in the form of a love letter to a lady, entitled Syair surat kirim kepada perempuan, which may be Ibrahim’s own literary creation.

Opening pages of Syair surat kirim kepada perempuan, also copied by Ibrahim in 1806. British Library, MSS Malay B.3, ff.36v-37r.

As can be seen from the images above, Ibrahim’s handwriting is very distinctive: his hand is small, neat, round, and upright, without a discernible slope to left or right.  Certain letters which are particularly characteristic are concave/convex tail of conjoined final nga/'ain, and the almost parallel shape of the ‘head’ of the letter-form jim/ca/ha/kha in its isolated position, as seen in the detail below.

The words 'siraja helang' from Syair surat kirim kepada perempuan, showing Ibrahim's characteristic 'parallel-headed' letter jim, and the concave-convex tail of nga. British Library, MSS Malay B.3, f.45r (detail).

On the basis of the handwriting, it is possible to identify a few more manuscripts in the British Library that may have been (at least partially) copied by Ibrahim, such as a copy of the last chapters of the Hikayat Hang Tuah (MSS Malay B.1) shown below.  In addition Ibrahim is known to have copied two MSS of the Sejarah Melayu now in the Raffles collection in the Royal Asiatic Society (Raffles Malay 35, dated January 1808, and Raffles Malay 39, dated March 1812). 

Ibrahim's distinctive letter jim can be seen in the word raja at the start of the top line on the right hand page, and his nga in the word yang on the bottom line of the left hand page, in this MS of Hikayat Hang Tuah. British Library, MSS Malay B.1, ff.139v-140r.

Further reading:

Ahmad Rijaluddin’s Hikayat Perintah Negeri Benggala. Edited and translated by C. Skinner.  The Hague: Martinus Nijhoff, 1982. (Bibliotheca Indonesica; 22).

V.I. Braginsky, The heritage of traditional Malay literature: a historical survey of genres, writings and literary views.  Leiden: KITLV, 2004.

A merry senhor in the Malay world: four texts of the Syair Sinyor Kosta, ed. A. Teeuw, R. Dumas, Muhammad Haji Salleh, R. Tol and M.J. van Yperen. Leiden: KITLV, 2004. Vol.1, pp. 15-20, 193-200 (contains a full transliteration of Syair Silambari).

Annabel Teh Gallop, Lead Curator, Southeast Asia

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