Asian and African studies blog

When the Sanskrit scholar Dr Reinhold Rost (1822-96) was appointed librarian of the India Office Library (IOL) in 1869 “He found the Library a scattered mass of priceless, but unexamined and unarranged manuscripts…” (Dictionary of National Biography). Among these manuscripts were seventeen folding books with texts in Thai language, bare of any illustrations or decorations. While Rost was familiar with numerous South Asian languages, in order to achieve his aim of cataloguing the library’s entire collection it proved very useful that he personally knew members of the Royal Asiatic Society from his previous post as the Society’s secretary from 1863-9. Many of them were scholars of Asian languages (see Rost’s correspondences, MSS Eur A86), including Henry Alabaster. Shortly before Rost’s IOL appointment, Alabaster had returned from Siam (since 1939 known as Thailand) where he had been working in the British Consular Service since 1857. The collaboration between Rost and Alabaster to create a “Catalogue of Siamese manuscripts” between ca. 1870-2 would later have an impact on the development of libraries and librarianship as a profession in Thailand.


Bangkok in the 1850s. Source: Travels in the central parts of Indo-China, Cambodia, and Laos, during the years 1858, 1859, and 1860. Memoir of H. Mouhot with illustrations. London, 1864.

Henry Alabaster, born on 22 May 1836 in Hastings, studied Classics and Chemistry at King’s College and gained the equivalent of a degree as an Associate of the College in the Applied Sciences in 1855. A year later he joined the China Consular Service and arrived in Hong Kong in September 1856, following his younger brother Chaloner Alabaster, an employee of the China Consular Service who worked closely with Sir John Bowring. As a result of the “Bowring Treaty” (Treaty of Friendship and Commerce between Great Britain and Siam), signed in 1855 and ratified a year later, a British consulate was established in Bangkok. Alabaster was transferred there as a Student Interpreter in March 1857. By 1864 he was Interpreter and had access to the royal library where leading Thai scholars introduced him to the Sanskrit and Pali languages and Buddhist scriptures. From 1867 he represented the British Consul when absent, serving as Acting Consul. In his role as interpreter he arranged for the attendance of Sir Harry Ord, then Governor of the Straits Settlements, at the solar eclipse event near Hua Hin on 18 August 1868, which King Mongkut (Rama IV) used as a powerful demonstration of the sovereignty and independence of the Siamese kingdom. However, a few weeks later the king died from malaria, and a series of unfortunate events, disagreements with the Siamese regent and within the Consular Service, and his own poor health, all led to Alabaster’s return to England in 1869.


Front cover and title page of The modern Buddhist…, a translation from Thai by Henry Alabaster. London, 1870. British Library, Siam.254

Back in the UK, Alabaster was not idle: apart from having three children with his wife Palacia between 1869-72 he worked on two books while living in London. In 1870 his translation from Thai with the title The modern Buddhist; being the views of a Siamese Minister of State on his own and other religions by Chao Phya Thipakon was published by Trübner & Co. The following year his second book, The Wheel of the Law. Buddhism illustrated from Siamese sources, appeared from the same publisher. However, with his growing family and the burden of supporting an elderly relative, financial pressures may have led him to look for additional sources of income. The fact that the IOL librarian Reinhold Rost was making great efforts to get the Thai and other manuscripts in the library’s collection catalogued at the same time when Alabaster was in London was a lucky coincidence.

There is no doubt that Rost gave Alabaster a thorough introduction into the standards of cataloguing manuscripts in Asian languages. While the British Museum was regarded as a pioneer in the methods of cataloguing manuscripts and artefacts, in the case of the cataloguing of Thai manuscripts Alabaster really made his mark, thanks not only to his skills and expertise as an interpreter for Thai, but also due to the knowledge of Thai literature he had acquired during his time in Bangkok. The “Catalogue of Siamese manuscripts” (MSS Eur B104) he produced for the IOL contains the most comprehensive and systematically compiled descriptions of Thai manuscripts one could find at that time.

Preserved fragments of the front cover and first page of Henry Alabaster’s original handwritten “Catalogue of Siamese Manuscripts”. British Library, MSS Eur B104 

The catalogue, recently restored from fragile fragments at the British Library’s Conservation Centre, contains detailed descriptions of the seventeen Thai manuscripts that Rost had found in the IOL, divided into three thematical sections: 1) Royal edicts and books of laws; 2) Miscellaneous; and 3) Novels and dramas.

Each record begins with the title of the text which was either found in the manuscript itself or worked out by Alabaster from the contents, followed by a short summary of the text. The second part of each record consists of a physical description of the manuscript, including writing materials, colour and book format, item size, number of folios, number of text lines on each folio, date (if found in the manuscript) or an estimated period of creation, remarks on spelling/grammar and handwriting. Where possible, Alabaster also included aspects of the historical and cultural context of the manuscript. Where previously published works or research on these texts existed, he added not only the bibliographic details but also the main points of these publications. Selected text passages were translated by Alabaster from Thai.

For example, the first record (MSS Siamese 1) describes “An Introduction to the Code of Siamese Laws founded on the Dharma Shastra” with a “portion of the Law of Married Persons” (ลักษณาพระ ธรรมศาสตร์ ลักษณาผัวเมีย). The text was written with white chalk pencil on black paper in folding book format. In addition to the physical description of the manuscript, Alabaster provided some historical context of Thai laws and a summary of a revised set of laws from the Ayutthaya period which were included in the Three Seals Code (กฎหมายตราสามดวง) of 1805. This is followed by references to secondary sources and translated text passages from this volume.

First paragraph of the Law of Married Persons in Thai language. British Library, MSS Siamese 1 

Bearing in mind that these laws date to before 1805, and in their essence possibly even to before 1767, some extracts Alabaster translated state: “A paramour shall be fined for his first offence and fined double for his second offence, but not fined at all for his third. The husband who still loves a woman who has thrice dishonoured him shall be punished … A man who boasts of former intimacy with a married woman shall be fined … Those guilty of incestuous offences shall be put in irons, branded, tattooed in the face, exposed with leather cords round their necks, fired at with cross-bow shots, flogged, and floated away … on rafts. Expiatory offerings shall be made to avert misfortune from the country” (pp. 3-4). Whilst these translations need to be treated with caution as they are uncritical (and unverified) interpretations of a Western male with the worldview and using the language of Victorian England, they give insights into the nature of Thai legal texts from the late Ayutthaya and Thonburi periods which are worth being fully translated and researched further.

The second record (MSS Siamese 2) describes “Kathu Phra Aiyakan, A Compendium of Laws” (กระทู้พระไอยการ), a text on assaults, abuse and the appraisement of fines, written with black ink on white paper. Again, Alabaster provided translations from this volume: “In cases of abuse if the aggressor abuses not only one individual but his family also, he shall pay a double fine. In cases of mutual abuse half the fine only shall be levied, and that not as compensation but as a fine to government”. Another paragraph, perhaps selected by Alabaster on reflection of the common practice of corporal punishment in European schools, states: “A man [person] who strikes another with a blank book shall be fined as though he had struck him with his hand, but if the assault is committed with a book of the Classics the offender shall be fined twice as much as he would have had to pay for assaulting with a stick.” (p.5)

First paragraph (following the ๏ fong man symbol) of the “Kathu Phra Aiyakan” law in Thai language. British Library, MSS Siamese 2

The last two records in the section on royal edicts and books of laws describe the text “Laksana Tat Fong” (ตัดฟ้อง) (MSS Siamese 3) that regulates plaints/allegations and dismissal of cases, written in white chalk on black paper; and the text “Phra Tham-nun” (พระทำนูน) or Royal Law (MSS Siamese 4) which includes rules for the general conduct of judicial business. This text was also recorded in white chalk on black paper.

All four texts described in this section were included in the Three Seals Code, but some were combined with other laws under a different title. At the end of the section, Alabaster discussed the amalgamation of older laws and the change of order and titles of some texts in the reformed legal code from 1805. His summary “Some of the Laws do not appear at all in the new code having been repealed or altered … Another notable difference is that in this volume [MSS Siamese 4] we find a special form appointed for taking the evidence of devotees, whilst the new Code states that devotees shall be treated in the same manner as other laymen …” (p.9) clarifies that the texts found in these four volumes are older than the Three Seals Code. Alabaster’s detailed descriptions, referencing secondary sources and brief discussion of the historical context of the manuscripts in his catalogue were extraordinary and well above the usual standards of Thai manuscript cataloguing at the time.

Nothing is known about the scribe(s) of these four texts or exact creation date(s) as they do not contain colophons, but they were formally accessioned into the library of the East India Company in 1852 (IOL from 1858). There they remained unexamined until Henry Alabaster started working on his catalogue, before a consequential career change took him back to Bangkok in 1872, which will be discussed in the upcoming second part of this blog post.

References and further reading

Alabaster, Henry. Henry Alabaster of Siam: correspondence 1857-1884 and career. [Great Britain]: Alabaster Society, 2009.
Alabaster, John S. Henry Alabaster of Siam 1836-1884: serving two masters. [Great Britain]: Alabaster Society, 2012.
Correspondence of Henry Alabaster and Palacia Alabaster (Accessed 14 May 2023)
Datta, Rajeshwari. “The India Office Library: Its History, Resources, and Functions.” The Library Quarterly: Information, Community, Policy, vol. 36, no. 2, 1966, pp. 99–148. JSTOR (Accessed 12 May 2023)
'List of the members of the Royal Asiatic Society of Great Britain and Ireland'. The Journal of the Royal Asiatic Society of Great Britain and Ireland. New Series, Vol. 6, No. 2 (1873), pp. 1-16. JSTOR (Accessed 12 May 2023) 
Orchiston, Wayne and Darunee Lingling Orchiston. “King Rama V, Sir Harry Ord and the total solar eclipse of 18 August 1868: power, politics and astronomy”. Journal of Astronomical History and Heritage 24(2), 2021, pp. 389-404 

Jana Igunma, Henry Ginsburg Curator for Thai, Lao and Cambodian

This is the third and final part of a blog post about the provenances of all the Batak manuscripts now held in the British Library. The first part looked at manuscripts in the British Museum up to 1900; the second described manuscripts from the library of East India Company, later known as the India Office Library; and this post looks more recent acquisitions to the present.

Studying provenance histories of manuscripts involves consulting multiple sources, primarily the items themselves. In the first post in this series, it was noted that Add 15678 – the third Batak manuscript to enter the British Museum – was acquired in 1846 from Joseph Lilly (1804-1870), a well-known London bookseller. More recently, a close examination of this Batak pustaha has revealed more information on its biography, including a brief sojourn in a royal British collection.


A blank page in the Batak pustaha containing notes by a British Museum official. British Library, Add 15678, f. 66v and cover

The final leaf of the manuscript, shown above, bears some notes in black ink by a British Museum staff member recording the shelfmark as ‘15,678’ and adding ‘Sussex Sale Lot 2’. The ‘Sussex Sale’ refers to the sale by auction of the library of Augustus Frederick (1773-1843), Duke of Sussex and ninth child of King George III. The Duke was a great bibliophile, who assembled a collection of over 50,000 books and manuscripts, especially strong in theology. This library was built up from 1819 to 1830 through individual purchase rather than by acquiring large collections, overseen by the Duke’s librarian and surgeon, Thomas Joseph Pettigrew.


The Duke of Sussex pictured in his library, surrounded by tall bookshelves. Image source: Peter Kidd, Augustus Frederick, Duke of Sussex (1773–1843) 

The Duke died in 1843 having acquired considerable debts in his lifetime, and his complete library, the Bibliotheca Sussexiana, was sold at auction by Messers. Evans of Pall Mall in six parts over many days between July 1844 and August 1845. The manuscripts were dispersed in the second part of the sale, held over four days from 31 July 1844, and Lot 2, described as ‘An Oriental Manuscript, written on the Bark of a Tree’, is the Batak manuscript now catalogued as Add 15678. The hand-written note on the manuscript also states ‘Purch? of J. Lilly, 12 Jan. 1846’, the question mark perhaps indicating that rather than being purchased from Joseph Lilly, he may have been commissioned by the British Museum to acquire this Batak manuscript at the Sussex sale, to add to the two already held in the Museum by that date (Add 4726 and Add 11546).

The main text in this pustaha, with Toba Batak writing, is Poda ni pamusatan ni porsili si balik bija na bolon, on an image given to the spirits as a substitute for a patient. Although there is no information on how this Batak manuscript ended up in the royal Sussex library, it is most likely to have come via an East India Company official serving in west Sumatra.  The Batak manuscripts given by Richard Parry (Resident of Bengkulu 1808-1810) to the India Office Library  in 1817 bear notes showing an awareness of the religio-medicinal contents, and it is possibly these aspects that might have appealed to Pettigrew, the Duke’s surgeon who played an important role in building up the royal library.

First page of the auction catalogue for the Second Part of the sale of the Bibliotheca Sussexiana held on 31 July 1844; Lot 2 refers to the Batak manuscript now held as British Library Add 15678.

Little is known about the provenances of most of the Batak manuscripts acquired in the 20th century other than the names of the individual donors of vendors. Or 6898 was purchased from D. Admiraal in 1908, while Or 8196 was presented by Lt. G. C. Hartley in 1918. Two small pustaha, Or 11761 and Or 11762 (one with an exceptionally finely carved wooden cover) were both presented by Miss F. Sprange on 11 March 1944. Or 12587 was presented by Mr A. Matthewson in March 1961, while Or 13330, comprising two bone amulets, was acquired in August 1971, but nothing is known of its origins.


Left, Or 11761, with its finely carved wooden covers, plaited rattan strap and carrying string; and right, a side view of Or 11762, which only has one wooden cover at the top. British Library, Or 11761 and Or 11762 

In 1973 the British Library was founded by bringing together the collections of the British Museum Library and a number of other libraries. In the department variously named Oriental Manuscripts and Printed Books, Oriental Collections, Oriental and India Office Collections, and now called Asian and African Collections, manuscript acquisitions continue to be assigned shelfmarks in the ‘Or’ ('Oriental') sequence. The first Batak manuscript acquired by the newly-formed British Library, Or 13957, was received from Mr R.E. Hughes in August 1980. Or 14808 was bought from Sotheby’s, 28 April 1993, lot 188, and was said to have been the property of the late Prof. Dortmund. In 2010 Or 16736, an inscribed bamboo cylinder, was purchased from Thomas Artmann of Bonn; he had purchased it in an antique shop in Bonn in 2009, but the manuscript appears to have been in Europe for some decades because it is accompanied by a note in German stating that it had been identified by Dr. P. Voorhoeve (1899-1996) of Leiden.


Bamboo cylinder inscribed with a divination text in Karo Batak. British Library, Or 16736

A decade later, in 2019 the British Library purchased a small collection of five Batak manuscripts, Or 16995-16999 from Brian Corrigan of Dublin. Corrigan had bought them in an auction conducted by Fonsie Mealy, Carlow, on 20 November 2018, of the entire contents of Milford House, Carlow, Ireland. The house had been in the Alexander family since around 1800. Although there is no evident connection with Sumatra, one family member – Major John Alexander III (1850-1944) – was known to have been in Africa and Tibet in the late 19th-early 20th century, and the contents of the house listed for auction included a small number of Oriental ‘curios’, including two Burmese Buddha figures, Japanese netsuke and Imari ceramics, and Chinese ceramics. All this suggested that the Batak manuscripts had been brought to Ireland around the turn of the last century.


Illustration from the Fonsie Mealy auction catalogue of 20 November 2018, lot 392, where the Batak manuscripts (now Or 16995-16999) were described as ‘Coptic books’.

The Batak manuscripts in the British Library were all digitised in 2022 in collaboration with Hamburg University and are listed here. Recataloguing the manuscripts online as part of this project provided an impetus to carry out new provenance research, which involved a lot of googling of the individuals involved with the term ‘Batak manuscripts’. By chance, this internet research also brought up a Batak manuscript being offered for sale by a Clive Farahar, a rare book dealer based in Somerset, which led to the most recent Batak acquisition by the British Library in 2022. Or 17025 is a pustaha containing on one side a text on divination using the cock oracle, and on the other, a prescription for destructive magic. A paper label attached to the upper wooden board reads: "From a visit to the British Museum 19.4.72. This is the note book of a medicine man dictated to his pupils. It comes from Sumatra and is approx. 200 years old. There are about 20 in the British Museum. No one can translate it. Medicine books often have cocks."


A Batak pustaha brought to the British Museum for identification in 1972. British Library, Or 17025

Researching provenance in the present day is of course easier in that information can be obtained directly from the vendors concerned. Clive Farahar informed me he had recently purchased the Batak manuscript from another dealer, Dr Christian White of Ilkley, Yorkshire. In turn, White had purchased it at a sale at Chorley's Auction House in Gloucestershire on 31 January 2017 as Lot 470, described as a 'Sumatra medical book', from 'the estate of the Late Mr Arthur Golding Barrett'. Arthur Golding Barrett (1904-1976) was a well-known antique dealer in the mid-20th century specialising in 17th-century European metal works. White presumed that Golding Barrett had come into possession of the Batak manuscript during his active dealing days, most likely around the 1950s or 1960s. Or 17025 is the only Batak manuscript in the British Library not yet digitised, which we hope to do soon.

The information presented in these three blog posts has tried to trace the provenance histories of all the 38 Batak manuscripts in the British Library. Three broad scenarios can be sketched. The earliest acquisitions in both the British Museum and the India Office Library can be linked to the presence of the East India Company factory at Bengkulu from 1684 to 1824, which managed a string of smaller British trading posts positioned along the west coast of Sumatra northwards, reaching into Batak territories. The second wave of acquisitions, later in the 19th century, appear to derive from Dutch colonial expeditions into north Sumatra, and concurrent Christian missionary campaigns. Around the turn of the 20th century, Orientalist interest spurred a surge in collecting Batak manuscripts as bibliographic trophies, such as those which ended up at Milford House in Ireland.

However information about the actual moments of exchange, when these manuscripts passed from their traditional owners into the hands of Europeans, largely remains unrecorded. Undoubtedly a number were seized in military expeditions, or forcibly confiscated by Protestant missionaries, while others may have been copied especially for a foreign collector, or purchased or presented. It is the earliest acquisitions of Batak manuscripts in the 18th and early 19th centuries, notably by Alexander Hall and Richard Parry from the East India Company base at Bengkulu, which evidence glimpses of a genuine interest in the contents on the texts and a process of knowledge exchange, while many later acquisitions were little more than exotic curiosity collecting.

Further reading:
M.C. Ricklefs, P. Voorhoeve and Annabel Teh Gallop, Indonesian manuscripts in Great Britain. New edition with Addenda et corrigenda. Jakarta: Ecole française d’Extrême-Orient, Perpustakaan Nasional Republik Indonesia, Yayasan Pustaka Obor Indonesia, 2014.
Blog, 18 April 2022, The provenance histories of Batak manuscripts in the British Library (1): The British Museum collection to 1900 
Blog, 20 June 2022, The provenance histories of Batak manuscripts in the British Library (2): The India Office collection 

Annabel Teh Gallop, Lead Curator, Southeast Asia 

Through the generous support of William and Judith Bollinger, 120 Javanese manuscripts from the British Library’s collection have just been digitised and are now fully accessible online. The manuscripts date from the 17th to the early 20th centuries, and are written on paper in both Javanese script (hanacaraka) and adapted Arabic script (pegon), and include a few manuscripts in Old Javanese. A full list of the newly-digitised manuscripts can be found here.

Menak story, early 19th c. British Library, Add MS 12296, ff. 1v-2r

The manuscripts include those collected by John Crawfurd and Colin Mackenzie, two East India Company officials who served under Thomas Stamford Raffles during the British occupation of Java (1811-1816), as well as more recent acquisitions in the British Library. The Crawfurd collection is especially rich in Javanese literary and historical works, many of which are adorned with beautiful frontispieces with double illuminated frames (wadana) surrounding the text. These are probably the work of artists from the Pakualaman, the minor court of Yogyakarta, which was founded in 1812 following the British attack on the Sultan’s palace in Yogyakarta. The Pakualaman was created by the British as a reward for their ally Prince Natakusuma, who was installed as Paku Alam I. Seven of these manuscripts have the traditional Javanese ‘diamond-on-rectangle’ style of double decorated frames, as shown above, while 11 others have ‘gateway’ (wadana gapura) style decorated frontispieces, in the form of architectural constructs resembling ancient temples (candi), replete with pedestals, columns and domes, as in the example below.

Babad Sejarah Menteram, early 19th c. British Library, Add MS 12287, ff. 2v-3r

The newly-digitised collection also includes many manuscripts from the coastal (pesisir) regions of the island of Java. Among the highlights is a finely illustrated copy of Panji Jaya Kusuma, which was created in the port-city of Surabaya on the north coast of Java for a female patron, named in the text as Nyonyah Sakeber, ‘Madame Gezaghebber’. She has been identified by Peter Carey as the wife of Frederik Jacob Rothenbühler (1758-1836), the German-born Chief Administrator (Gezaghebber) of the Eastern Salient of Java (Oosthoek), in the decade 1799-1809. The use of the title nyonya hints that she was probably a local Javanese or of mixed blood.

Panji Jaya Kusuma, Surabaya, 1805. British Library, MSS Jav 68, ff. 31v-32r 

Other manuscripts are of particular interest for their texts rather than any decorative features, including a compilation of the works of Kiai Haji Ahmad Rifai of Kalisalak (1786-1870). He was a pioneering Javanese religious scholar renowned for establishing a school (pesantren) where the curriculum was based not on the standard corpus of Arabic works, but on his own compositions in Javanese written in pegon (Arabic) script. Kiai Haji Ahmad Rifai actively commentated on various social issues, and for example issued a fatwa (religious verdict) banning the smoking of opium and tobacco. His wide influence attracted the attention and suspicion of the Dutch colonial authorities, and in 1859 he was exiled to Ambon in the Moluccas for the rest of his life.

Nazham tazkiyyah and other works by Kiai Haji Ahmad Rifai of Kalisalak, 1845. British Library, Or 13523, f. 2v

One of the manuscripts digitised is a very simple and plain-looking manuscript of a primbon – a compendium of religious texts and prayers pertaining to divination. Both from the handwriting, and the Javanese treebark paper (dluwang) on which it is written, this manuscript looks extremely old, and may date back to the early 17th or even late 16th century. It is wrapped in an official document from Cirebon dated 1849, possibly linking the manuscript to that region of coastal west Java. The manuscript was presented to the British Museum in 1905 by A. W. Hurst Boram. Digitisation of these Javanese manuscripts has also spurred further research into their provenance histories. In this case, it turns out that the donor, Boram, was married to Hendrika Cornelia Albers, who had been born in Cianjur, as her father Christiaan Albers (1837-1920) was a Dutch missionary in west Java. It is thus likely that the manuscript originated from west Java.

Primbon, possibly early 17th century. British Library, Or 6622, ff. 4v-5r 

The completion of the Bollinger Javanese Manuscripts Digitisation Project drew on the skills and support of many different staff across the British Library, with the particular challenges of commencing this project in the middle of the coronovirus pandemic, and across two national lockdowns in 2020 when all British Library buildings were closed. First, conservators checked every single manuscript to ensure they were in a fit state for digitisation, and made repairs as necessary, as shown below with a copy of an Old Javanese inscription which was originally folded, ragged and torn. Next the manuscripts were all photographed in the Imaging Studios, yielding a total of 35,880 digital images, amounting to 4.2 TB of data. Each of these images then had to be checked for quality control by the BL’s Heritage Made Digital team – with some images having to be reshot if, for example, a stray hair was visible on the page – and finally all the manuscripts were published online on the British Library’s Digitised Manuscripts portal. Over the next few years, the digital images will be migrated to the new Universal Viewer, where they will all be equipped with IIIF manifests.

A paper copy made during the British administration of Java of the Hantang inscription dated 1135 (now in the National Museum of Indonesia, see below), with an interlinear transcription of the Old Javanese text into modern Javanese characters, and translation into modern Javanese in cursive black ink. This manuscript had to be cleaned, repaired and flattened prior to digitisation. British Library, MSS Jav 95, top   

The top of the Hantang stone inscription of 1135, with the Narasiṅha emblem of Jayabhaya at the top. Museum Nasional, Jakarta, D.9 (photograph by A.T. Gallop, 2011).

William and Judith Bollinger always made clear their wish to see collaborations embedded at the heart of this project, for which British Library has partnered with the National Library of Indonesia (Perpusnas). On 24 May 2023, the British Library welcomed the Director of the National Library of Indonesia, Mr Muhammad Syarif Bando, and senior colleagues, to sign a Memorandum of Understanding, and four manuscript curators from Perpusnas will soon be visiting the British Library to contribute their expertise on Javanese manuscripts and enhance the metadata of the catalogue descriptions. On the same day, at an event to celebrate the completion of the Bollinger Javanese Manuscripts Digitisation Project, Dr Luisa Elena Mengoni, Head of the Asian and African Collections at the British Library, presented to Mr Bando a hard drive containing a complete set of the digital images of the 120 Javanese manuscripts.  The British Library will also be collaborating with MANASSA, the Association of Indonesian Manuscript Scholars, on a small project to promote the use and study of these newly-digitised Javanese manuscripts.

The Director of the National Library of Indonesia, Mr Muhammad Syarif Bando, and senior colleagues, with Prof. Khairul Munadi, Education and Culture Attache at the Indonesian Embassy in London, and British Library staff, celebrating the completion of the Bollinger Javanese Manuscripts Digitisation Project on 24 May 2023.

Building on earlier projects to digitise Javanese manuscripts in the British Library – notably the Javanese Manuscripts from Yogyakarta Project (2017-2019) funded by Mr S. P. Lohia, which digitised 75 manuscripts originating from the palace of Yogyakarta taken by the British in 1812, and an earlier project supported by the Henry D. Ginsburg Legacy (2012-2017) – this means that all the Javanese manuscripts written on paper held in the British Library, numbering around 200, are now digitised. [The British Library is currently also collaborating with the EFEO DHARMA project to digitise the 70 palm leaf manuscripts written in Javanese, Old Javanese and Balinese, which will be completed later this year in 2023.] The critical mass of Javanese manuscript literature now available online has also led to a new collaboration with the Foundation for Javanese Literature, Yayasan Sastera Lestari (Yasri). The beautifully illustrated British Library manuscripts Serat Damar Wulan (MSS Jav 89) and Serat Sela Rasa (MSS Jav 28) were amongst the first to be digitised, and Yasri has romanised these texts and made them accessible online on the sastra.org website, with page-by-page hyperlinks to the digitised manuscripts. Thanks to support from the Bollinger Javanese Manuscripts project, Yasri will now be romanising twenty more Javanese manuscripts from the British Library covering a range of literary and historical texts including Serat Banten (Add MS 12304), Serat Sejarah Demak (Add MS 12333) and Serat Babad Sengkala (Add MS 12322).

The Yasri page on sastra.org with the romanisation of Serat Damar Wulan, British Library, MSS Jav 89.

Other collaborations which have evolved in tandem with the increasing number of Javanese manuscripts from the British Library now online are with Wikimedia Indonesia. In March 2023 the Wikisource Competition (Kompetisi Wikisumber 2023) was held to transcribe Javanese manuscripts into machine-readable Javanese script, focussing on British Library manuscripts already romanised by Yasri such as Serat Damar Wulan, in order to facilitate cross-checking. Wikisource loves manuscripts is a pilot project to enhance the OCR (optical character recognition) and HTR (hand-written text recognition) capabilities of Transkribus to transcribe Javanese and other Indonesian scripts, using digitised manuscripts from the British Library. But alongside these technologically ambitious projects, there are countless scholars, readers and artists who are daily delighting in reading and reciting these Javanese literary gems, and gaining inspiration from their beautiful illuminations and illustrations.

Blog posts
16 May 2022, Bollinger Javanese Manuscripts Digitisation Project: 120 more Javanese manuscripts to be digitised 
15 Aug 2022, 40 more Javanese manuscripts now accessible online 
26 September 2022, Frederik Jacob Rothenbühler and his wife as collectors of Javanese manuscripts in the early 19th century, by Prof. Peter Carey, Jakarta

Annabel Teh Gallop, Lead Curator for Southeast Asia 

This guest blog is by Jim Potter, an independent researcher who studies the history of Tenasserim, and Ni Ni Aung, a resident of Myeik (Mergui), who assisted in the translation, transcription and interpretation of this letter.

Burmese shell book, Myeik, ca. 1907. British Library, Or 16052.

This extraordinary memorial (Or 16052) was presented to a bayinkan (ruler) who visited southern Myanmar around 1907. It is a beautiful letter in formal Burmese, printed in silk and encased in an oyster shell, but it was also clever diplomacy from a place that had dealt with capricious foreign kings for centuries. In fact, the region's port was founded by a distant kingdom in 1531 when Ayutthaya ended the long, autonomous history of Tāṇa-sirī (sometimes pronounced ‘Tenasserim’). Silt had shuttered the old roadstead at Tawnauklae, so the Thais established a new one at Khe Hill. They called it Marit. Myanmar called it Myeik. Europeans called it Mergui (Sein 1929, chs. 10-11).

Tenaserey, 1688: detail from 'Map of the coast of Pegu and Tenaserey with the neighbouring islands on the scale of 8 leagues to an inch', by John Thornton, 1688. (This map was drawn shortly after the violent ending of Samuel White's tenure as shahbandar or harbour master of Marit, the true story of which remains to be told). British Library, Add MS 39178C

After 1531, monsoons and geographic isolation meant that local lords remained little bothered by sovereigns in Ayutthaya, Bago, Ava, Calcutta or Rangoon. One imagines that the ok-phra Marit (official in charge of Mergui under Thai rule) who dealt with strange new Europeans in 1622 might have found sympathy with the Myeik myowun (equivalent official under Myanmar rule) who governed its beleagured stockade in 1780, or deputy commissioners who administered sleepy Mergui after 1825. All of these ‘mayors’ were granted a large degree of autonomy at the price of neglect from the capital.

For the latter rulers, Mergui became a backwater of the British Empire. Lacking teak and with its overland trade route displaced by steam power, it was a place where disfavoured civil servants were exiled into obscurity. When E.M. Ryan arrived in 1857 he called the assignment “a species of banishment” and demanded “any other appointment ... in a more civilized part of the world.” (Mss Eur F699/1/2/2/68). Maurice Collis half-agreed during his time there in the 1930s, though he wept when he left.

The waterfront of Mergui, ca. 1897. Photo by William Sutherland in his article, "South Tenasserim and the Mergui Archipelago", Scottish Geographical Magazine, vol. 14, no. 9 (1898). 

Arguably, this isolation allowed the town to retain its unique identity, vibrant culture, and admirable tradition of tolerant diversity. However, it slowed development to a crawl, and government reports included Mergui almost as an afterthought. Maps of Burma casually lopped off Tenasserim when it didn’t fit on the page.

An opportunity to counter the neglect came during a visit by Lieutenant-Governor Herbert Thirkell White. The dates are uncertain, but possibly he arrived in 1907 after seeing a report on Mergui’s progress (IOR/V/27/314/29), and prior to a tour of Burma by the Earl of Minto, Viceroy and Governor-General of India. Though the viceroy did not venture to the far south, his visit was a grand affair judging by the entourage and security arrangements (Mss Eur E254/31). If this timeline is correct, civic leaders of Mergui were surely savvy enough to recognize the opportunity of direct appeal to the seats of British power.

Many others desired the same access, of course, and most were better placed for success. If the town wanted to get attention, how better than with a beautiful letter, written on silk stretched across ornate brass frames, enclosed within a huge oyster shell from the Mergui Archipelago where the ingaleik bayinkan (English governor) had enjoyed his recent holiday?

(Left) the back cover of the oyster shell book, and (right) the inside back cover, showing the intricately carved brass leaf attached to the 'binding'. British Library, Or 16052.

The red cloth wrapper of the shell book; Myeik residents say the textile is Karen-style, though other ethnicities would wear it as well. British Library, Or 16052, wrapper.

The letter is written in poetic phrases, but it is not a poem. Instead it mimics the way officials reported to Myanmar kings by humbly lowering themselves to the floor, raising their palms together above the head in letoakchi (signifying profound deference to a superior) and speaking short phrases interrupted by calm breaths. For example, to describe the dangers of the sea during the southwest monsoon, the authors wrote:

ဒေဝါသွန်းချိုး (rain drops come)၊ စည်မူရိုးဖြင့် (sound of Muyo-drum to represent thunder)၊ ထစ်ကြိုးအဟုန် (strongly strike)၊ လေပြင်းသုန်လျက် (strong winds blow)၊ အမ္ဗန်ညှိုးညံ (strike with anger)၊ ဂရက်မြန်လျက် (choppily)၊ သည်းထံစွာရွာသွန်းသော (rain heavily)၊ မိုဃ်းဥတုအခါဝယ် (in the rainy season)၊

This structure and language are troublesome for precise translation into English prose. We believe the version given to Lieutenant-Governor White would have been something like, “It being dangerous to travel in the sea during the strong winds, thunder and heavy, angry rains of the monsoon ....”

The second page of text of the shell book. British Library, Or 16052, f. 2r.

The letter also contains a notable contrast: respectful metaphors such as, “It gave us great happiness in seeing you, like a flower being watered”, are placed beside emphatic requests for costly improvements. Perhaps the authors knew their unique letter would be seen and decided to push the rare opportunity to the limit.

Their requests were well-chosen. Transportation had always been a problem in Tenasserim, so the letter begins by suggesting that recently built large roads should be connected by new smaller ones. Besides bringing ‘prosperity and happiness”, the authors note how this network would aid mining operations. In fact, a decade later Tenasserim became a major source of wolfram which was essential for munitions in the First World War (Myanmar National Archives MNA 1/7 1148 & 1162; IOR/L/E/7/1369-1370).

"The main street of Mergui", ca. 1907, photo by R.N. Rudmose Brown in “The Mergui Archipelago: its people and products.” Scottish Geographical Magazine, vol. 23 (1907).

Similarly, the people asked for a steamship “to run once a week between the towns of Palaw, Myeik, Bokpyin and Maliwun”. The first- and last-named places had promising tin mines, while Bokpyin was close to the pearling grounds. It was unnecessary to remind the governor that a steamer could also help secure the vast Mergui Archipelago, which had been a haven for pirates, poachers and plunderers for thousands of years. In turn, residents would finally be freed from monsoonal isolation and the leaky vessels that had been assigned to the coast (see, for example: “Rangoon Tavoy & Mergui”, c. 1892, James Caird Library, BIS/7/2).

Unidentified wreck in the treacherous waters of the Mergui Archipelago.

Public health came next. Requests included a safe water supply, reclaiming swampy land in Nauklae Quarter, a new hospital, and a sewage system. The items seem especially targeted towards cholera. Reports showed that it was extant throughout the year across Tenasserim, and periodically erupted in terrifying epidemics with shocking fatality rates (IOR/V/27/44/3; IOR/V/27/60/87; Mss Eur G66; MNA 1/7 92).

   
Harbour maps: (left) detail of "Mergui Harbour," Marine Survey of India, 1885, British Library, Maps SEC.12.(218.) [digitally enhanced for viewing]; (right) detail of HIND 1036 Mergui, 1st ed., Great Britain War Office, September 1945. Nauklae Quarter is the southern part of town.

Residents stated plainly: “The many developments shown above will cost a large amount of money, so the municipality needs increased funding.” They were eager to do their own part by securing a loan to pay their way, and by establishment of a bilingual science school to grow the local economy. History and geography had made communities of Tenasserim exceptionally strong and self-reliant. In the new century, though, they needed help to keep pace.

Did the letter get the governor’s attention? We haven’t yet found correspondence on the matter in the India Office Records, but we do have a 1912 Mergui gazetteer by G.P. Andrew. He reported that road transport remained so poor that farmers were unable to develop agricultural markets. On the other hand, a series of bridle paths had been hacked through the forests in 1908-9, and more plans were either being drawn or “in contemplation”. Unfortunately, the government continued contemplating for another thirty years (IOR/L/MIL/17/19/23).

Better success occurred at sea. By 1909 the British India Steam Navigation Company had changed its fortnightly service from Rangoon into a weekly voyage. The BISN augmented this with a separate weekly steamer to Mawlamyine, while the paddleboat Amarapoora called at smaller coastal towns between Palaw and Victoria Point (Kawthaung). This network was connected to Penang by the Koe Guan Steamship Company, a Thai-Chinese family firm that employed old British shellbacks as captains (Andrew 1912; Blain 1940).

For public health, Andrew reported that a new hospital was “about to be erected”. This seems to be the same structure that now serves the administration of Myeik Public Hospital in Kankaung Quarter. Marks on old roof tiles lead to an Indian company that was founded in 1916, so either construction was delayed by the war or the new hospital was damaged by a massive town fire around 1913. As always, the people endured and rebuilt.

Myeik Public Hospital, built ca. 1912. Photo by Jim Potter.

Residents said they wished to combat the “ninety-six kinds of illness”. The hospital aided this traditional cause, and new scourges were slowly brought under control as well. The last epidemics of smallpox and cholera likely occurred during Japanese occupation in the Second World War, and in the terrible aftermath when Mergui struggled to rejoin the world (Mss Eur D1080/20–28).

Nauklae Quarter was slowly transformed from a swamp into a busy neighbourhood (MNA 1/7 1217 & 1248). Likewise, Myeik’s water and sewage systems were stabilised, though their construction was a process rather than a single event. Larger civic improvements were accomplished in the boom years of the 1920s and again after independence. In particular, the Myeik District Pyidawtha Association did extensive public works in the early 1950s (Maung Pye Chan 1989). Nonetheless many residents still rely on the town’s ancient wells for washing and bathing.

Amoulyedwin well, Myeik, 2019. Photo courtesy of Jamie Skinner. 

Can we therefore conclude that Myeik’s beautiful shell letter to the Bayinkanmin-ashin-thakin-phaya (the full honorific title of the governor) was a qualified success? It would seem so, which might be a good thing to remember in our disposable days of spam and Instagram.

The full text of the Burmese letter in Or 16052 with a transcription and English translation can be found here: Shell letter transcription and translation.

Further reading:
U Gyi Sein. Tanintharyi Yazawin: the chronicles of Tenasserim. Thet Ko Ko, tr., Jim Potter and the people of Tanintharyi, eds. (James & Hook Books; 2023). Originally published as: တနင်္သာရီတိုင်းမြိတ်ရာဇဝင်တော်ကြီ : “Tanintharyi Division Myeik Chronicle.” (English-Myanmar Printing Press; Myeik Township; 1929). The Myanmar text is available on archive.org.
Andrew, George Percy. Burma Gazetteer, Mergui District, volume A. (Gov. of Burma; Rangoon; 1912).
Blain, William. Home is the Sailor: the life of William Brown, master mariner & Penang pilot. (Sheridan House; New York; 1940).
Collis, Maurice. Into Hidden Burma. (Faber & Faber; London; 1953).
Maung Pyae Chan. ဓာတ်ပုံကပြောသော မြိတ်သမိုင်း မှတ်တိုင်များ, ‘Historical Landmarks of Myeik in Photos’ (Than Swe; Yangon; 1989). English translation forthcoming.

Jim Potter and Ni Ni Aung

When first published in 1783, The History of Sumatra by William Marsden represented the first systematic account of the island of Sumatra published in English or any other European language. The History (henceforth) was highly praised by contemporary scholars and writers and secured Marsden’s reputation as an author, linguist and collector, a reputation that continues to the present day.

Born in 1754 in County Wicklow, Ireland, Marsden was raised in a moderately wealthy family and at the age of 16 joined his elder brother in the service of the English East India Company (EIC henceforth) at Fort Marlborough, now Benkulu, in western Sumatra, Indonesia, as a writer. Marsden remained in Sumatra for 8 years, rising to the rank of Principle Secretary to the EIC Government but resigned from his post aged 24 and returned to London in December 1780, where he pursued a career as an author scholar and later as the First Secretary to the Admiralty (1804-1807).

During his time in Sumatra however, Marsden not only fulfilled his role for the EIC but became an avid collector and documented of the island’s languages, fauna and flora – all of which came to underpin the contents of the History with its chapters of ‘beasts’, ‘vegetables’, ‘medicinal shrubs’, ‘gold, tin and other metals’ and ‘languages’ to name just a few.  

The success of the 1783 first edition was such that a second edition quickly followed in 1784, at the same time in which Marsden was firmly establishing himself in London’s networks of science and learning, following his appointment as a fellow of the Royal Society (1783) and the Society of Antiquaries (1785). Marsden continued to write and publish following the second edition of the History, including a Dictionary and Grammar of the Malayan Language (both 1812), a translation of The Travels of Marco Polo (1818) and Numismata Orientalia Illustrata (1823-5) one of the most influential early publications on Asian coinage produced in Britain and Europe. These works illustrated the broad range of subjects - from linguistics to coins to travel accounts that interested Marsden following his return from Sumatra. The History was also translated into German (1785) and French (1788) however Marsden was keen to prepare a new edition of the History, updated with new information and illustrations acquired from his friends and connections still in Sumatra. It would be this updated version, the third edition of 1811 with an additional 100 pages of text and 19 plates containing 27 engraved illustrations of the plants, animals, people, tools and landscapes of Sumatra. Of the 27 illustrations, twelve record different animals found in Sumatra that are described in the main text of the History. What is interesting is that all but one of the illustrations of animals in the History were based on watercolour paintings and pen and ink studies now held in the Visual Art collections of the British Library.

These original works include a study of a Sunda or Malayan pangolin, shown standing in profile on an outcrop of rock, with its coat of scales clearly delineated. This watercolour with pen and ink sketch was used as the basis for plate 10 of the History, and although the original painting is not signed, according to the engraving, the work was made by ‘W. Bell’ believed to have been Dr William Bell, a Company surgeon based in Sumatra in 1792.

Plate 10 from The History of Sumatra, 3^rd edition, 1811, showing a Sunda pangolin and the original watercolour with pen and ink sketch, NHD1/16, 1784-1808

The original paintings for other works labelled as being the work of ‘W. Bell’ in the History are also found in the Library’s collection of natural history drawings, including pen and ink studies of the skull of a serow, a mammal similar to a goat or antelope and a muntjac skull, also known as barking deer.

Plate 13 no.2 from The History of Sumatra, 3^rd edition, 1811, showing the skull of a ‘Kambin-utan and a Kijang’ alongside the original ink drawings; above NHD1/11; Below NHD1/10, 1784-1808

The details of bone, horns, fractures and teeth of both of these sketches has been carefully copied onto a single plate by the Flemish engraver Anthony Cardon (1772-1813) who engraved all of the animal illustrations in the History.

Whilst the work of ‘W. Bell’ is used for 6 of the animal illustrations in the History, a second artist’s work is also included. This artist is unnamed by Marsden in the History, their work simply signed ‘Sinensis del.’ indicating that the work was the creation of an artist from China. This includes a rather stunning double page engraving of a flying lemur hanging from the branch of a langsat tree, holding an infant on its body whilst two giant squirrels sit and climb on the other end of the branch eating the fruit of the tree.

The original painting for these engraving has at some point become divided into two pages – with the squirrels on one page and the lemur and young on another. However the tip of one of the squirrel’s tails continuing across onto the second page indicates that at one point these two separate pages were once joined or at least were meant to be viewed together as shown in the engraved illustration. The original painting is faithfully reproduced in reverse in the engraving, including the botanical details of the interior of the langsat fruit shown in the lower right of the page.

Plate 9 from The History of Sumatra, 3^rd edition, 1811, showing a flying lemur hanging from a branch with two giant squirrels other the other end, alongside the original watercolour paintings; left NHD2/285; right NHD1/18, 1784-1808

Other works by a Chinese artist include a detailed study of a long tailed porcupine and a pair of greater mousedeer (also known as greater chevrotain) that are both painted without any background or surrounding details. Nonspecific landscapes have however been added to the engraved plates in a style similar to those included in the original works by ‘W. Bell’.

Plate 13 no.1 from The History of Sumatra, 3^rd edition, 1811, showing a long tailed porcupine, alongside the original watercolour painting, NHD1/17, 1784-1808

Plate 12 no.1 from The History of Sumatra, 3^rd edition, 1811, showing a greater mouse deer, alongside the original watercolour painting, NHD1/18, 1784-1808

 A hand written pencil note on the painting of the greater mouse-deer indicates the small scale of these animals and states that they should not be shown too large on the resulting plate to ensure this diminutive nature is accurately reflected in the published work.

The majority of the animal illustrated in the History show mammals, however there is one image of a reptile – a study of a common flying dragon which is also stated to be the work of a Chinese artist in the History although no signature is found on the delicate watercolour on which this engraving was based. The original watercolour shows a dorsal and ventral view of the reptile, highlighting the different colouration on the top and bottom of the common flying dragon as well as the outspread skin that allows the lizard to glide through the air.

Plate 10 no.2 from The History of Sumatra, 3^rd edition, 1811, showing a ventral and dorsal view of a common flying dragon alongside the original watercolour painting, NHD1/26, 1784-1808

A third artist, Eudelin de Jonville, is also referenced in the History’s illustrative animal plates. Although little is known about de Jonville, EIC records show that he worked as a cinnamon surveyor in Ceylon, modern day Sri Lanka, between 1798 and 1800 when he travelled with Major-General MacDowall to the Court of Kandy, where he remained until around 1805. The one work by de Jonville in the History is a set of four studies of the beaks of different species of hornbill – two illustrating the great pied hornbill, one of a Malabar pied hornbill and finally one image of a rhinoceros hornbill. As with the previously mentioned engravings, the original pencil sketches of these studies is in the Visual Arts natural history collections,  each with a scale in inches added to illustration to provide the accurate measurement of each species.  Although also unsigned the original pencil sketches is accompanied by a letter written in French by de Jonville to Marsden describing the hornbill of Sri Lanka, strengthening the attribution of this work to the artistry of de Jonville.

Plate 15 from The History of Sumatra, 3^rd edition, 1811, showing the skulls of three species of hornbill alongside the pencil sketches, NHD1/5, 1784-1808

The original paintings described above are all part of a larger collection of natural history studies collected by Marsden following his return from Sumatra in 1780. These include watercolour and pen and ink studies of fish, shells, a buffalo and several birds alongside the animals discussed above. In total 35 paintings acquired by Marsden are now in the Visual Art collections following their donation by Marsden’s widow to the EIC library after his death in 1836. The collections of the EIC library and that of the India Office Library have subsequently been transferred to the British Library, where they are now available to view in the Library’s reading rooms.

By Cam Sharp Jones, Visual Arts Curator

Further reading:

Mildred Archer, Natural History Drawings in the India Office Library, 1962.

John Bastin, The British in West Sumatra (1685-1825): a selection of documents, mainly from the East India Company records preserved in the India Office Library, Commonwealth Relations Office, London., Kuala Lumpur: University of Malaya Press, 1965

Diana J. Carroll, "William Marsden, The Scholar Behind The History of Sumatra." Indonesia and the Malay World 47 (2019): 66-89.

William Marsden, The History of Sumatra: Containing an Account of the Government, Laws, Customs, and Manners of the Native Inhabitants, with a Description of the Natural Productions, and a Relation of the Ancient Political State of That Island. By William Marsden,... The Third Edition, with Corrections, Additions, and Plates. ed. 1811.

William Marsden, with introduction by John Bastin, The history of Sumatra, Oxford: Oxford University Press, 1986

Annabel Teh Gallop, Early Views of Indonesia: Drawings from the British Library, Honolulu: University of Hawaii Press, 1995.

A Chevening Fellowship that started in September 2022 with the aim to research and catalogue manuscript textiles in the Library’s Southeast Asian Collections has made good progress during the past six months: over fifty manuscript textiles have been identified and detailed object descriptions with photo documentations have been completed. Chevening Fellow Methaporn Singhanan explains how this project relates to her doctoral research: “My Ph.D. dissertation examines the social life of textiles and what ancient textiles can reveal about human history, beliefs and hierarchy, and especially trade. This project has exposed me to textiles and their trade routes, and I have seen more textiles than usual because most of these manuscripts' textiles were imported from other places than where the manuscripts originate from. These examples help me to explain my dissertation's main point, that textiles are more than just practical goods and can show relationships between communities and time periods”.

Burmese manuscript containing the Kathā vatthu with an over 4 m long sazigyo (ribbon) made in the tablet weaving technique on a backstrap loom with dedicatory inscription in Burmese language, 19th century. British Library, Or 3665

The focus so far has been on Burmese and ethnic Tai manuscript textiles, specifically sazigyo (handwoven ribbons) and custom-made manuscript wrappers with bamboo slats. More than twenty sazigyo have been assessed; most of them with a length of over two metres and beautifully woven-in geometric designs and inscriptions in Burmese language. These ribbons were traditionally made in the tablet-weaving technique on a backstrap loom. They were used to secure palm leaf manuscripts, and were often given to Buddhist monasteries as a meritorious offering by lay women. The majority of them are of special significance due to the extensive woven-in Burmese text with a dedicatory message and the donor's name. Others were woven solely with geometric or figural patterns.

The manuscript wrappers found with Burmese, Lao and northern Thai (Lanna) manuscripts were traditionally handcrafted by interlacing cotton yarns with bamboo slats. Sometimes pieces of colourful printed cotton fabrics were cut to size and woven in as well, and plain white or red cotton fabric was added as lining and to cover the edges of the wrappers. The bamboo slats were inserted instead of weft yarns to increase the stability of these wrappers. Occasionally, a combination of silk and cotton yarns is found.

Methaporn Singhanan emphasizes the great diversity of textiles she has assessed so far: “I discovered Southeast Asian tapestry and Ikat weaving, as well as rare, high-quality, and opulent imported fabrics. Two of my favourite items are a Japanese silk brocade with gilded paper thread used to wrap Burmese palm leaf manuscripts, and an attractive Indian textile ordered by the Thai royal court to encase Thai texts. To strengthen the textiles and protect the sacred manuscripts, velvet, felt, silk, fabrics with woodblock prints, and European printed fabrics were inter-woven with colourful yarns and bamboo slats. I adore the manuscripts with boards and ivory pegs decorated with gold and religious symbols just as much as the textiles. Their lavish decorations demonstrate the faith and dedication of the people who created and commissioned these precious objects”.

Methaporn Singhanan examining a manuscript wrapper made with bamboo slats and pieces of plain red and blue dyed cotton (Or 6453 B).

In addition to her work with the manuscript textiles in the Southeast Asian collections, the Chevening Fellow has visited various other areas and departments of the Library. Since Methaporn Singhanan has been running a voluntary conservation project for textiles in northern Thailand for several years, visits to the British Library’s Conservation Centre (BLCC) were of special interest to her. Textile conservator Liz Rose organised a half-day practical session on dyeing nylon net for textile conservation. On another occasion, she also showed a Shan scrolled paper manuscript (Or 15363) with a printed cotton cover that had recently undergone conservation treatment by Lois Glithero, Glasgow University MPhil Textile Conservation placement student 2022, and she explained in detail the steps taken to rescue and preserve the severely damaged textile.

Methaporn Singhanan during a conservational textile dyeing session under supervision of textile conservator Liz Rose in British Library’s Conservation Centre (BLCC)

An opportunity to learn about the digitisation work at the Library arose during the digitisation of a large Burmese wall hanging (Or 16550). Together with textile conservator Liz Rose, conservation intern Storm Scott and curator for Burmese, Maria Kekki, Methaporn Singhanan assisted the Library’s photographers Tony Grant and Carl Norman with the digitisation process. Due to the large size of the item, many hands were needed to lay out the finely embroidered textile on the floor in order to digitise it with a special large format camera. The Sinar camera produces high-quality digital images using a multi-shot capture system, where each pixel is captured by every primary colour. This achieves an almost unimaginable level of colour accuracy, and prevents the moiré effect on images, which is ideal for textiles.


Methaporn Singhanan helped to set up an embroidered Burmese wall hanging (Or 16550) for digitisation at the Library’s Imaging Studio.

Much of the textile research is based on comparative analysis, due to the lack of information within the manuscripts themselves (most do not contain a colophon with a creation date or related names) as well as gaps in the provenance documentation. Even if some information is found within the manuscripts, it cannot always be assumed that the textile shares the same history with the manuscript. Therefore, it is necessary to look at similar textile objects in other collections where more detailed provenance documentation may be available. A visit to the Royal Asiatic Society enabled Methaporn Singhanan to study two Burmese manuscript textiles, one of which is thought to be the oldest sazigyo, dated 1792, held in a British public collections. Conservation work had recently been completed to preserve this rare manuscript ribbon, and close examination of this item and discussion with British Library conservator Liz Rose were invaluable for Methaporn Singhanan’s research.

The British Library’s textile conservator Liz Rose (right) and Methaporn Singhanan (left) visited the Royal Asiatic Society in London to study the oldest known Burmese sazigyo in a British public collection.

Two excellent learning opportunities for the Chevening Fellow were courses offered by other organisations in London. In November, Methaporn Singhanan attended a four-day course “Textile Arts of Asia” at the School of Oriental and African Studies (SOAS), convened by Dr Fiona Kerlogue of the Oriental Rug and Textile Society. The course gave insights into how Asian textiles and carpets can be explored, drawing on research carried out by scholars who have used literary sources, studied museum and other collections and undertaken studies in the field.

Methaporn Singhanan was also very excited about her attendance of a one-day course on 23 March 2023 at the Victoria and Albert Museum led by textile expert Dr Lesley Pullen. The day started with a talk on "Textiles tell a story: From India to Indonesia" which focused on the history of the textile trade between India and Indonesia and the wider context of Persian and European involvement. In a show-and-tell session after the talk, the participants had the opportunity to handle the exquisite textiles from Lesley Pullen’s private collection and to ask questions.

Methaporn Singhanan taking a close look at textiles from the private collection of Dr Lesley Pullen during a course on "Textiles tell a story: From India to Indonesia" held at the Victoria and Albert Museum in London.

A highlight was the visit of a group from the Royal Thai Embassy in London, including H.E. Ambassador Thani Thongphakdi, to the Library on 29 March 2023. Methaporn Singhanan helped to prepare a show-and-tell session for the esteemed visitors and selected an outstanding nineteenth-century manuscript textile (Or 5107) made from fine silk brocade to display on this occasion. She used this item - which had been imported from India to cover a large Thai palm leaf manuscript with gold decorations - to explain her research and work as a Chevening Fellow at the British Library.


During a show-and-tell session for visitors from the Royal Thai Embassy, including H.E. Ambassador Thani Thongphakdi (2nd left), Chevening Fellow Methaporn Singhanan (2nd right) presented her research on a silk brocade wrapper imported from India to cover a precious Thai manuscript (Or 5107)

This fellowship is made possible through the Chevening scheme which is the UK government’s international awards scheme aimed at developing global leaders. Funded by the Foreign, Commonwealth and Development Office (FCDO) and partner organisations, Chevening offers fellowships to mid-career professionals to undertake a bespoke short course in the UK.

Jana Igunma, Henry Ginsburg Curator for Thai, Lao and Cambodian Collections
Methaporn Singhanan, Chevening Fellow at the British Library 2022-23

Depictions of Talipot and ceremonial fans, like many other objects of everyday use, are very common in Thai manuscript paintings. In the first part of this blog, we looked at the origin and making of Talipot fans, called Talapat in the Thai language. In this part, we will be looking at how different types of fans were used historically and how they became symbols of honour and status in Thai social and religious life.

Talapat of Brahmins and sages
Brahmins are highly regarded as knowledge-seekers and members of the priestly social class in traditional Hindu society in India. However, in Thai art and literature they are sometimes represented with some degree of ambiguity, which is expressed through features of poor health, disfigurement, poverty, greed, and immorality. In the Jataka literature the figure of the Brahmin often plays the role of an antihero, who creates obstacles for the Bodhisatta, but by doing so, the Brahmin unwittingly helps to create a situation in which the Buddhist hero can prove his moral stature and accumulate merit. The depiction of Brahmins in manuscript paintings is in striking contrast to the appearance of real-life Thai court Brahmins, who are dressed in impressive gold-embroidered white robes during royal ceremonies.


The Brahmin Jujaka with Vessantara’s children, with a damaged Talipot fan in his shoulder bag. Illustrated in a folding book containing Tipitaka extracts and the Mahabuddhaguna. Central Thailand, late 18th century. British Library, IO Pali 207, f. 20 

The image above from a Thai folding book containing extracts from the Tipitaka is an example from the second half of the 18th century. It shows a popular scene from the Vessantara Jataka, in which the Brahmin Jujaka takes away the Bodhisatta’s children, Jali and Kanhajina. Jujaka’s hair appears unkempt, and he is dressed in a plain white loin cloth. In his shoulder bag is a damaged Talapat made from a single Talipot leaf.

Another depiction of a Brahmin appears in the illustration below from a Thai folding book containing the story of the monk Phra Malai and Tipitaka extracts, dated 1894. This scene from the Bhuridatta Jataka illustrates how the Brahmin and snake charmer Alambayana captured and humiliated the Buddha-to-be, who in this Birth Tale was reborn as a naga (serpent) prince named Bhuridatta. The Brahmin is dressed in a red-and-white chequered loin cloth, holding a Talipot fan in his right hand. On the fan is an ancient symbol that is well-known beyond Thailand and Southeast Asia: the Ring of Solomon. In this case, the symbol fulfils a protective purpose. This kind of fan can often be seen in Thai in manuscript illustrations as a utensil of Brahmins engaging in pre-Buddhist activities and magic.


Illustration of the Brahmin Alambayana capturing the naga Bhuridatta while holding a Talipot fan with a Ring of Solomon symbol. Found in a folding book with Tipitaka extracts and the story of Phra Malai. Central Thailand, 1894. British Library, Or 16100, f. 5 

Sages and hermits are also frequently depicted in illustrations of the Jataka tales. Usually, such paintings show the Bodhisatta who in a previous life was reborn with the wisdom of a sage, or who followed the path of a hermit.

The illustration below from an 18th-century folding book depicts the Buddha-to-be as the wise sage Mahosadha, on the right side, facing the evil-minded royal Brahmin Kevatta. Mahosadha is holding a jewel that he is about to drop, so that the greedy Kevatta will bow down to pick it up in front of Mahosadha, which is interpreted by everyone around them as a gesture of the Brahmin paying respect to the Bodhisatta. Quite extraordinarily, Kevatta is presented here lacking the usual attributes of a lowly character, probably because he is a royal Brahmin in this story. Both men are holding a Talipot fan, each with small floral decorations drawn on the front side in gold and red colour.


The Buddha-to-be Mahosadha and the Brahmin Kevatta, both with a Talapat in their hands. Illustrated in a folding book containing extracts from the Tipitaka, Central Thailand, late 18th century. British Library, Or 14068, f. 6 

Ceremonial fans in monastic life
Numerous Thai folding books contain paintings related to the lives and activities of Buddhist monks. Most frequently, such illustrations accompany the story of the monk Phra Malai. Among the most popular depictions of monastics are scenes from funeral wakes, where four monks are seen chanting passages from the Abhidhamma-pitaka and reciting the legend of Phra Malai to lay audiences.

The monk Phra Malai himself is often portrayed with a Talapat. Below is a painting from a Phra Malai manuscript dated 1837. Phra Malai is floating in the air while on his way to the hell-like realm of preta (hungry ghosts). He is shown with a red aura, dressed in a monk’s robes and a Talapat in his left hand. The fan has an oval shape and is made from Talipot leaves, with gold decorations at the center and on the edges. It has the long handle of a floor Talapat which is used by monks when chanting sacred texts.


Illustration of the monk Phra Malai holding a Talapat with intricate gold decorations. From a folding book containing the story of Phra Malai and additional Pali texts. Central Thailand, 1837. British Library, Or 14710, f. 2 

Scenes from the life of the Buddha are not frequently included in Thai illustrated manuscripts. However, there are few compilations of canonical texts and Buddhist cosmologies that contain rare paintings depicting the Buddha being surrounded by lavishly decorated fans of veneration, called Phatyot in Thai. In the painting below, from an 18th-century manuscript, the Buddha is represented in the earth-touching gesture which symbolises the moment of his Enlightenment. Behind the Buddha is a stylised Bodhi tree, and on each side one can see a heavily ornamented Phatyot fan, and a three-tiered umbrella, alongside deities paying their respects to the Enlightened One.


The Buddha at the moment of his Enlightenment, with Phatyot and umbrellas by his side. From a folding book containing extracts from the Tipitaka, Central Thailand, late 18th century. British Library, Or 14068, f. 53 

Highly ornamented Phatyot as symbols of veneration for the Buddha can also be found in illustrations of the Chulamani Chedi in Phra Malai manuscripts from the 19th century. In Theravada Buddhist belief, the Chulamani Chedi is a stupa situated in Tavatimsa heaven where hair and tooth relics of the Buddha are housed. Therefore, the stupa is directly related to the Life of the Buddha, and according to the legend of Phra Malai the story’s monk-hero travelled to the heavenly stupa to deposit a lotus flower offering on behalf of a poor man.

In the painting below from a 19th-century Phra Malai manuscript, the monk is depicted in front of the Chulamani Chedi in Tavatimsa heaven, conversing with the god Indra and another deity. Equipped with lavish gold-leaf decorations are four Phatyot left and right of the stupa. Two of these fans appear like lotus-shaped roundels, and the other pair are in the shape of lotus buds or Khao Bin rice offerings in lotus shapes.


Phra Malai at the heavenly Chulamani Chedi. On both sides of the stupa are embellished and gilded Phatyot. From a folding book containing the story of Phra Malai and Tipitaka extracts. Central Thailand, 19th century. British Library, Or 14664, f. 62 

Fans as symbols of honour and status
Bodhisattas, kings, royals, and sometimes deities are portrayed with fans in Thai manuscript illustrations. In certain contexts, especially the Life of the Buddha, fans are used as an expression of veneration and respect. Manuscripts containing secular texts are also occasionally illustrated with images of kings or leaders surrounded by beautifully adorned fans to emphasise their royal or high social status. The painting below depicts two persons who are paying their respects to a king or royal personage wearing a large gold crown, with two decorated fans on each side of the pedestal he is sitting on. The fans are in the frequently found shapes of a lotus bud or Khao Bin offering, and a roundel. In this case, the roundel has eight spokes like a Dhamma Wheel. This image is part of a chart that is used to predict the fate and future of individuals. It is included in a Phrommachat divination manual, with text in Old Mon language and illustrations in the late Ayutthaya style.


Illustration of a royal figure with colourful Wanwichani fans on each side. From a Mon version of a Phrommachat divination manual. Ayutthaya or Burma, c. 1750-1820. British Library, Or 14532, f. 14 

In Thai funeral or commemoration books that were commissioned to make merit, the first folios are often illustrated with the gods Brahma and Indra, mythical beings like Kinnari, Garuda or Yakkha, and deities called Thep Chumnum. The latter appear as eye-pleasing figures with golden crowns and royal attires. Thep Chumnum are often depicted in pairs with fans of honour, facing a passage of canonical Pali text like in the paired manuscript illustrations below. Two Thep Chumnum dressed in several layers of colourful loin cloths with floral designs, gold crowns and jewelery, are seated in a respectful pose, flanked by two fans with elongated floor handles. The fans with red and blue ornaments in plant shapes were included to emphasise the divine status and eminence of the Thep Chumnum.

Illustration of Thep Chumnum with exquisitely decorated fans on each side. From a folding book with Tipitaka extracts. Central Thailand, 19th century. British Library, Or 16552, f. 1

Further reading
Khin Saw Oo: Culture Value of Myanmar Hand Fan (Talipot-palm Fan). Paper presented at the 2nd International Conference on Burma/Myanmar Studies, 16-18 February 2018, Mandalay
Phra Maha Min Thiritsaro: Phatyot samanasak phrasong Thai. Bangkok, 2016
Talapat. In: Traditional objects of everyday use. Princess Maha Chakri Sirindhorn Anthropology Centre (retrieved 28/12/2022)

Jana Igunma, Henry Ginsburg Curator for Thai, Lao and Cambodian Collections

Depictions of ceremonial and Talipot fans, like many other objects of everyday use, are very common in Thai manuscript paintings. Ceremonial fans, or fans of honour and veneration, are called Phatyot (พัดยศ) in Thai, whereas Talipot fans are known as Talapat (ตาลปัตร), referring to the leaf of the Talipot palm. If used in royal ceremonies, Talipot fans are called Wanwichani (วาลวิชนี); however, this term is also used for royal fans made of different materials, including hairs from elephant tails or yak hair in the shape of a whisk. Images of fans can be found in manuscript illustrations accompanying a variety of texts, both of a Buddhist and secular nature: the Great Perfections of the Buddha (Mahabuddhaguna), the legend of the monk Phra Malai, Phrommachat divination manuals, or extracts from canonical scriptures selected for funeral and commemoration books.

Four monks with Talipot fans at a funeral wake. Illustration in a folding book containing Tipitaka extracts from and the Mahabuddhaguna. Central Thailand, 18th century. British Library, IO Pali 207, f. 64

Talipot fans were originally made from the leaves of the Talipot palm (Corypha umbraculifera). This tree, which can grow to over 75 years old, produces large palmate plaited leaves over 5 m wide. One fully grown leaf can have a weight of 40-50 kg. The palm puts up a magnificent inflorescence of up to 10 m in size, but only once before it dies. The leaves have an excellent durability, therefore they were used in South and Southeast Asia to make thatches, mats, hats, umbrellas, fans as well as palm leaf manuscripts.


Talipot palm with fully grown inflorescence, photographed in Sri Lanka in 1885. British Library, Photo 430/5(3)

There are several ways to make a traditional Talapat fan from a Talipot leaf. One popular method uses a young leaf or bud that has a stem of approximately 30 cm length. The bud is unfolded and dried in the sun for several days. It can also be soaked in water that is infused with insect-repelling herbs, and then dried and pressed before it is cut to a round or oval shape. Fans in the oval shape are called Pat Na Nang (fan in the shape of a lady’s face) in Thai. The size of the fan depends on the purpose and the person who is going to use it.

The folds are sewn together and a frame made from bamboo splints, rattan or metal wire is attached. Three types of specially-made wooden or bamboo handles can be attached to hold the fan: a handle in the shape of a 20-30 cm long hook or stick attached in a right angle at the bottom of the bud; a handle of 20-70 cm length attached straight at the bottom of the bud (the short size for hand-held fans, the longer size for floor fans to be placed on a stand); or a handle up to 70 cm long attached to the frame on the side of the leaf. Finally, the frame and handle can be decorated with lacquer and gold leaf. Sometimes the frame is covered with cloth that is sewn on.


Illustration of a woman holding a fan made from a Talipot leaf with a right-angled handle, in a Mon copy of a Thai divination manual (Phrommachat). Ayutthaya or Burma, c. 1750-1820. British Library, Or 14532, f. 15

Monk carrying a Talapat made from a Talipot leaf with an attached straight handle. Illustrated in a folding book containing Tipitaka extracts. Central Thailand, late 18th century. British Library, Or 14048, f. 3

Modelled on the fan made from a Talipot leaf are fans made in different ways and from different materials: woven palm leaves or other natural fibers, feathers, or textiles. The latter could be discarded monks’ robes, handwoven pieces of ikat or silk brocade, velvet, fabric embroidered with gold thread, sequins or glass beads, painted cloths etc. Occasionally, Talipot fans were also lacquered and decorated with mother-of-pearl inlay or mirror-glass inlay, and the handle could be made from ivory. Such fans were – and still are - used as ceremonial fans by monks and novices, or they can be presented as gifts of honour to commemorate an important monastic or royal event that is celebrated with a ceremony.

Prince Vessantara holding a fan made from peacock feathers. The old Brahmin Jujaka has a broken Talapat in his shoulder bag. Illustrated in a folding book containing Tipitaka extracts. Central Thailand, late 18th century. British Library, Or 14068, f. 13

Talapat are not part of the obligatory requisites of monastics, but they are often used in Buddhist ceremonies by monks to hide their face while chanting canonical scriptures so that the words of the Buddha are not being identified with the face of the reciting monk. Another popular opinion about the origin of monastic fans refers to the tradition of meditations on the foul, saying that monks first used Talapat to help them cope with the stench of decaying corpses while meditating.

Fans are often included in Kathina offerings or gifts on occasion of the ordination of a new novice or monk, passing a monastic exam, anniversaries of monastic ordinations, and when a monk is bestowed a rank or an honorary title. Especially during the time of King Chulalongkorn (Rama V) offerings of elaborately decorated Phatyot as fans of rank and honour became fashionable. Phatyot can be made in the round shape of a lotus flower, the elongated shape of a lotus bud, or a Khao Bin offering (sweet rice offering shaped like a lotus bud) with a flame-like edge. The name of the monk, his rank and/or an occasion can be embroidered on the front face of the fan. Thus, fans in the Thai cultural context can also be seen as symbols of authority for monks, or generally as status symbols.


Comical or pretend monks at a funeral wake; one holding a fan made with embroidered cloth. Illustrated in a folding book containing extracts from the Tipitaka. Central Thailand, 1841. British Library, Or 15925, f. 21

Illustration of monks with a lavishly decorated Phatyot fan with a long floor handle. Illustrated in a folding book containing the story of Phra Malai and Tipitaka extracts. Central Thailand, 19th century. British Library, Or 14664, f. 3 

Little is known as to when the Talipot fan was first made: one can assume that it is an everyday object as old as humankind, primarily made for the purpose of air ventilation. However, there is a reference to a fan made from a palm leaf in the seventh chapter of the Story of the Novice Monk in the Arahanta-vagga, Dhammapada, which suggests that the Talipot fan was already in use by monastics during the lifetime of Gotama Buddha over 2500 years ago.

Jana Igunma, Henry Ginsburg Curator for Thai, Lao and Cambodian Collections

Further reading
Khin Saw Oo: Culture Value of Myanmar Hand Fan (Talipot-palm Fan). Paper presented at the 2nd International Conference on Burma/Myanmar Studies, 16-18 February 2018, Mandalay.
Igunma, Jana: Talipot and ceremonial fans in Thai manuscript art. SEALG Newsletter no. 54 (Dec. 2022), pp. 20-38
Phra Maha Min Thiritsaro: Phatyot samanasak phrasong Thai. Bangkok, 2016
Talapat. In: Traditional objects of everyday use. Princess Maha Chakri Sirindhorn Anthropology Centre (retrieved 28/12/2022)