Asian and African studies blog: South East Asia

The Seal of Prophethood: Malay prayers for protection

Malay manuscripts are generally written in conventional ‘book’ form, but a few scrolls are also encountered. Malay manuscript scrolls are primarily associated with sermons, to be read in the congregational mosque at the Friday prayers, but occasionally small scrolls are found containing prayers and amulets which appear to have been compiled by individuals for their own personal use and protection. The British Library holds one such Malay scroll (Or. 16875), which contains a variety of prayers and talismanic symbols in Arabic, with explanations in Malay about their efficacy and directions for use. The scroll, which measures nearly three metres long when unrolled, is very finely written in black and purple ink. The manuscript has been fully digitised and can be read by clicking on the hyperlinks below the images.

Decorative presentation of the shahadah, ‘There is no god but God, Muhammad is the messenger of God’, from a Malay prayer scroll. British Library, Or. 16875

The main contents of the scroll is a series of depictions of the ‘Seal of Prophethood’ (in Persian muhr-i nubuvvat, in Arabic khātam al-nubuwwah, and in Malay mohor nubuat). The Seal refers to a special mark borne by Muhammad described by all who knew him as a type of mole or fleshy protruberance located between his shoulder blades (Savage-Smith 1997: 1.106). All over the Islamic world, manuscripts are known depicting the Seal of Prophethood, usually in the form of circular diagrams containing prayers or letters and numbers believed to have magical significance, which acted as talismans whose protective power could be activated by gazing upon them.

The Malay prayer scroll Or. 16875 contains seven diagrams of the ‘Seal of Prophethood’, each said to be found on a different part of Muhammad’s body, and each carrying different protective powers if viewed morning and evening, or written on a piece of paper and carried around. Gazing on the Seal on the Prophet's forehead (dahi) will ensure such success in business that it will feel like entering heaven (pelaris segala jualan seperti masuk syurga); that on his face (muka) will bring happiness (kesukaan); that on his left side (lambung kiri) will bring honour and long life; gazing at that on his right [side] (kanan) is a service (khidmat) to the Prophet and will be rewarded with God's safekeeping; and carrying an amulet (azimat) of the Seal on his mouth (mulut) will ensure that kings and great men will grant the bearer's request. Show below is the Seal of Prophethood said to found on Muhammad’s cheek: ‘This is the Seal of Prophethood on the cheek of the messenger of God, peace and blessings be upon him, according to ‘Abd al-Raḥman, may God be pleased with him, whoever looks upon this [mark of] Prophethood, his sins will be forgiven by God the Glorious and Exalted, or whoever writes it down and takes it to war will be safe wherever he goes, and whatever he wishes for will be granted by God, it will not be denied to him through the grace of God the Glorious and Exalted’ (Ini mohor al-nubuat pada pipi rasul Allāh ṣallā Allāh ‘alayhi wa-sallam, cetera daripada ‘Abd al-Raḥman raḍī Allāh ‘anhu, barang siapa melihat dia nubuat ini diampun Allāh subḥānahu wa-ta‘ālā sekalian dosanya atau disurat bawa berperang barang ke mana perginya selamat dengan barang hajatnya dikabulkan Allāh tiada tertolak orang itu dengan berkat kurnia Allāh subḥānahu wa-ta‘ālā akan dia).

The circular diagram depicts the Seal of Prophethood said to be on the cheek of the prophet. In the centre is the name of God, and in the border are the names of the four first Caliphs of Islam. British Library, Or. 16875

The scroll also contains a series of repeated esoteric letters and formulae said to be associated with early figures of Islam, including the Prophet, his grandsons Hasan and Husayn, his uncle Hamzah, Husayn’s son Zayn al-‘Abidin, and the prophets Sulayman, Yaqub and Adam. Each sequence is introduced by the phrase bab ini pakaian, ‘these are the letters used by’, followed by the appropriate name.

The letters associated with the Prophet Sulaymān (Solomon). British Library, Or. 16875

The scroll also contains a few magical symbols which are often encountered in Malay manuscripts. These include the five-pointed star, the pentagram, which can be ‘strengthened’ further by the addition of loops or 'lunettes' to its tips, and the angka sangga Siti Fatimah (seen below), which in another Malay manuscript in believed to have the power to make a thief return an item he had stolen to the rightful owner (Farouk 2016: 198).

Magical signs include the pentagram, with looped tips or 'lunettes', and in the lower right corner the angka sangga Siti Fatimah. British Library, Or. 16875

In the writing of Islamic talismans, it is believed that letters will exert a greater power if they are written in certain ways. Thus diacritical dots are often missing, in emulation of the antique angular script. A particularly notable feature is a preference for the stretched-out form of the letter kaf, as can be seen to very striking effect in the amulet below.

Horizontally elongated kaf, believe to enhance efficacy of this prayer. British Library, Or. 16875

The scroll ends with a Qur’anic verse (Q. 61:13) very often found in amulets, ‘Help from God and a speedy victory, so give the Glad Tidings to the Believers.’

Qur’anic quotation from Sura 61, al-Saff, v.13, at the end of the scroll. British Library, Or. 16875

The Malay language is used in all parts of maritime Southeast Asia, and as there is no information on the scribe, date or place of writing of this scroll, or any evident linguistic localisms, it is very difficult to ascertain where it comes from. A very cautious guess, based partly on the use of purple ink, suggests a possible origin from the Malay peninsula in the late 19th or early 20th century.

The manuscript was photographed in the British Library by senior photographer Elizabeth Hunter, who in addition to detailed images of each section, also managed to capture the entire scroll – measuring 2850 x 80 mm, made up of five piece of paper glued together – in a single shot. British Library, Or. 16875

Further reading:
Farouk Yahya, Magic and divination in Malay illustrated manuscripts. Leiden: Brill, 2016. (Arts and archaeology of the Islamic world; Vol. 6).
Francesca Leoni, Power and protection: Islamic art and the supernatural. Oxford: Ashmolean Museum, 2016.
Emilie Savage-Smith, Science, tools & magic. Part One. Body and spirit, mapping the universe, Francis Maddison and Emilie Savage-Smith. Part Two. Mundane worlds, Emilie Savage-Smith, with contributions from Francis Maddison, Ralph Pinder-Wilson and Tim Stanley. London: Nour Foundation, 1997. (The Nasser D. Khalili Collection of Islamic Art; Vol.12).

Annabel Teh Gallop, Lead Curator, Southeast Asia

Posted by Annabel Gallop at 3:59 AM in Islam , Malay , South East Asia | Permalink

Malay literary manuscripts in the John Leyden collection

The collection of Malay manuscripts formed by the Scottish poet and scholar of Oriental languages John Leyden (1775-1811), now held in the British Library, is an exceptionally important resource for Malay literature. Leyden spent four months in Penang from late 1805 to early 1806, staying in the house of Thomas Stamford Raffles, initiating a deep friendship which lasted until Leyden’s early death in Batavia in 1811. The 25 volumes of Malay manuscripts in the Leyden collection contain 33 literary works, comprising 28 hikayat in prose and five syair in narrative verse, with some titles existing in multiple copies. Nearly all the manuscripts come from the environs of Kedah, Perlis and Penang and were collected by Leyden or Raffles, while a few were copied in Melaka, where Raffles was stationed in 1811 and where Leyden spent some weeks en route to Batavia. 24 of the works are dated to between 1802 and 1808, and over ten names of scribes are found in the colophons. The collection thus affords a remarkable snapshot of literary activity along the northwest coast of the Malay peninsula in the first decade of the 19th century.

John Leyden, by an unknown artist. Ink on paper. Bequeathed by W.F. Watson, 1886. Scottish National Portrait Gallery, PG 1686

Some of the Malay works in Leyden’s collection are found in multiple copies and versions all over the Malay archipelago. For example, manuscripts of the Hikayat Pelanduk Jenaka date back to the 17th century, and there are three copies in Leyden's own collection. Hikayat Dewa Mandu is known from at least 14 other Malay manuscripts from the peninsula, Sumatra and Java, and is also found in Cham regions in present-day Cambodia and Vietnam, where it is known as Akayet Deva Mano. Other texts are less familiar: Leyden’s copy of Hikayat Raja Dewa Maharupa is the only manuscripts known of this work, while his copy of Hikayat Silindung Dalima is the only prose copy known of this work usually encountered as a syair. Hikayat Ular Nangkawang is a text only known from two manuscripts, both in the British Library: one from Leyden, and another from John Crawfurd's collection (Add 12382). [This note added 31.1.2021.]

Hikayat Raja Dewa Maharupa, copied in a fine neat hand, completed on 22 Zulkaidah 1216 (26 March 1802) in Penang. The manuscript shows clear signs of having been read, with smudges and small red crosses in the margin. British Library, MSS Malay D 2, ff. 1v-2r

Hikayat Ular Nangkawang, early 19th c. British Library, MSS Malay A 1, ff. 1v-2r

Colophon of the Hikayat Silindung Dalima, copied in Melaka on 5 Muharam 1223 (3 March 1808). The name of the scribe is given as Tuan Haji Mahmud from Bintan or Banten (b.n.t.n), but this may be the name of the scribe of the original MS from which this copy was made. British Library, MSS Malay C 6, f. 65v

Five of the manuscripts in the John Leyden collection are copies commissioned by Raffles, as stated clearly in the colophon, but most of the others appear to be ‘working’ manuscripts created for a Malay audience and used within that community, as can be gauged by well-thumbed and smudged pages, and reading marks throughout the text. Paper was clearly a valuable commodity: in most of the manuscripts the text is written densely across the full surface of the page, with no extraneous embellishment. On two pages of Hikayat Dewa Mandu, the scribe has taken the decision that ink scribbles should not hinder the continued usage of the paper, and he has annotated the top of the page: ini surat dipakai tiada salah, 'this page has been used, there is essentially nothing wrong with it' (MSS Malay D.1, ff. 37r, 39r).

Part of a page of Hikayat Isma Yatim, early 19th c., with an 'x' in the margin probably indicating the place reached by a reader. The two '//' marks at the end of the third line have been used by the scribe as a 'filler' to ensure a neat right-hand edge to the text block. British Library, MSS Malay C 4, f. 17r (detail)

Page from Hikayat Dewa Mandu, copied in 1808, which the scribe decided to use despite the ink scribbles on the paper, writing at the top ini surat dipakai tiada salah. British Library, MSS Malay D 1, f. 37r (detail)

On the initial page of Hikayat Ular Nangkawang, the scribe has practised writing out the basmala and the heading for the opening of the Qur'an, with the words Sūrat al-Fātiḥah al-Kitāb sab‘ah āyāt, ‘The Chapter of the Opening of the Book, six verses’. Recent research by Ali Akbar (2015: 317) has shown that the headings Sūrat al-Fātiḥah al-Kitāb or Sūrat Fātiḥah al-Kitāb for the first chapter of the Qur'an are strongly associated with Ottoman Qur'an manuscripts, and in Southeast Asia are only encountered in Qur'an manuscripts from the east coast of the Malay peninsula, in the Terengganu-Patani cultural zone. In Qur'ans from all other parts of the Malay world, such as Aceh, Java and Sulawesi, the chapter heading is presented simply as Sūrat al-Fātiḥah. This suggests that the scribe of Hikayat Ular Nangkawang was familiar with this Ottoman practice, perhaps through its manifestation in Qur'an manuscripts from the east coast of peninsula, which were exported to many other parts of the Malay world.

Heading for Surat al-Fatihah, from the beginning of Hikayat Ular Nangkawang, early 19th c. British Library, MSS Malay A 1, f. 1r

All the Malay literary manuscripts in the John Leyden collection have now been fully digitised and are accessible through the British Library's Digitised Manuscripts website or via the Malay Manuscripts project page, or directly from the hyperlinks below:

Prose works (hikayat)
Hikayat Bayan Budiman, MSS Malay B.7 & MSS Malay B.8
Hikayat Budak Miskin, MSS Malay D.6
Hikayat Cekel Waneng Pati, MSS Malay C.1 & MSS Malay C.2
Hikayat Dewa Mandu, MSS Malay D.1
Hikayat Hang Tuah, MSS Malay B.1
Hikayat Isma Yatim, MSS Malay C.4 & MSS Malay C.5
Hikayat Lima Fasal, comprising five short works: (1) Hikayat fakir; (2) Hikayat orang miskin yang bernama Ishak; (3) Hikayat Raja Jumjumah dengan anak isteri baginda; (4) Hikayat anak saudagar bersahabat dengan orang kaya dan miskin; (5) Hikayat anak saudagar menjadi raja, MSS Malay B.10
Hikayat Maharaja Boma, MSS Malay C.8
Hikayat Mesa Tandraman, MSS Malay C.3
Hikayat Mi’raj Nabi Muhammad, MSS Malay B.3
Hikayat Muhammad Hanafiah, MSS Malay B.6 & MSS Malay D.5
Hikayat Nabi Yusuf, Perlis, MSS Malay D.4
Hikayat Nabi Muhammad berperang dengan Raja Khaibar, MSS Malay D.5
Hikayat Pandawa Jaya, MSS Malay B.4
Hikayat Pelanduk Jenaka, MSS Malay B.2, MSS Malay D.5 & MSS Malay B.10
Hikayat Parang Puting, MSS Malay D.3
Hikayat Perang Pandawa Jaya, MSS Malay B.12
Hikayat Putera Jaya Pati, MSS Malay B.5
Hikayat Raja Dewa Maharupa, MSS Malay D.2
Hikayat Silindung Dalima, MSS Malay C.6
Hikayat Syahi Mardan, MSS Malay D.5
Hikayat Ular Nangkawang, MSS Malay A.1

Poetical works (syair)
Syair orang berbuat amal, MSS Malay B.3
Syair Silambari, MSS Malay B.3
Syair surat kirim kepada perempuan, MSS Malay B.3
Syair Jaran Tamasa, MSS Malay D.6 & MSS Malay B.9

Further reading:
Ali Akbar, ‘The influence of Ottoman Qur'ans in Southeast Asia through the ages’, in From Anatolia to Aceh: Ottomans, Turks and Southeast Asia, eds A.C.S. Peacock and Annabel Teh Gallop; pp.311-334. Oxford: Oxford University Press, 2015. (Proceedings of the British Academy; 200).
John Bastin, John Leyden and Thomas Stamford Raffles. Eastbourne: printed for the author, 2003.

Annabel Teh Gallop, Lead Curator, Southeast Asia

Posted by Annabel Gallop at 6:37 PM in Literature , Malay , Provenance , South East Asia | Permalink

Old Javanese copper charters in the British Library

One of the greatest periods of building in stone ever known commenced in central Java in the late 7th century, and reached a climax with the construction of Borobudur – the largest Buddhist monument in the world – in the 8th century, and the Prambanan temple complex in the 9th century. During the 10th century, for reasons that are still not entirely clear, the centre of activity shifted from central Java to east Java, where Hindu-Buddhist temples were built in stone and then brick through to the late 15th century, until halted with the spread of Islam throughout the island. Neglected and uncared for, the temples fell into disuse and thence decay, hastened by the unchecked growth of vegetation and volcanic and seismic activity.

The traditional writing material in Java was palm leaf or paper made from the beaten bark of the mulberry tree. Although if treated with great care organic materials may survive for several hundred years in the tropical climate, most of what we know about the early Javanese civilisations responsible for these great monuments is necessarily gleaned from a study of inscriptions engraved on more durable materials such as stone and copper. The earliest known inscriptions from Java were written in Old Malay and Sanskrit, but by the 9th century Old Javanese was used. The Old Javanese language differs from modern Javanese in the very high proportion of Sanskrit words, while Old Javanese script, sometimes known as Kawi script, also differs from that used for modern Javanese. The earliest dated inscription in Old Javanese is the Sukabumi inscription of 804 AD, and Old Javanese continued to be used until the 15th century. Hundreds of inscriptions survive, engraved on stone and copper. Some of the copper charters are later copies of earlier inscriptions, or more portable copies of inscriptions originally engraved on stone.

Mount Sumbing, a volcano in central Java, shown with a selection of Javanese antiquities in the foreground. From the Java-Album by Franz Wilhelm Junghuhn (1809-1864). Leipzig: Arnoldische Buchhandlung, 1856. British Library, 1781.a.21, Plate 5.

The British Library holds three separate copper charters in Old Javanese, all of which have now been digitised. The two charters held as Ind. Ch. 57, both incomplete, relate to a man named Ugra in a village called Pabuharan. Although undated, there are textual indications that these charters may date from the 9th century. The plate which can properly be termed the ‘Pabuharan inscription’ (Prasasti Pabuharan), Ind. Ch. 57 (B), records a grant of the attributes of the Brahman-order and Kṣatriya-order by the king to Ugra's children named Dyah Kataywat and Dyah Nariyama in the domain (sima) of Pabuharan. On this occasion several ceremonial gifts of cloth and gold were presented to various officials, and are listed in the inscription.

Pabuharan inscription, copper charter, in poor condition, possibly 9th century AD. British Library, Ind. Ch. 57 (B), f. 2v.

The accompanying plate, Ind Ch 57 (A), records the making of a canal in the lěmah asinan of Pabuharan by Ugra, who is described as a a teacher, with some rights and regulations to be maintained for it.

Both plates were in the possession of Sir Thomas Stamford Raffles, Lieutenant-Governor of Java from 1811 to 1816, but there is no information on how Raffles acquired them in Java. The plates were originally held in the British Museum before being transferred to the British Library.

Old Javanese charter recording the digging of a canal in Pabuharan. British Library, Ind. Ch. 57 (A), f. 1r.

The third charter was issued by King Siṇḍok, who reigned in Java from ca. 929 to 947, and it was probably during his reign that the main shift from central to east Java took place. Known as the Sobhāmṛta inscription (Prasasti Sobhāmṛta), the complete charter consists of seven plates, of which the first and third plates are held in the National Museum of World Cultures in Leiden, while the five remaining plates are held in the British Library as MSS Jav 106. On the basis of the style of script, this is clearly a copy made sometime between the late 13th and 15th centuries of the original charter. The inscription records that on 11 Suklapaksa in the month Waisakha 861 Saka ( 2 May 939 AD), the king – named in the text as Sri Maharaja Rake Hino Mpu Sindok Sri Isanawijaya Dharmottunggadewa – gave orders that rice fields, orchards, and house lands in Sobhāmṛta were to become a freehold area, in return for the duty of maintaining a temple. The charter was discovered in 1815 in a village south of Surabaya in East Java during work on a water supply. The name of this village was Betra, which could possibly be a corrupt version of the Sanskrit name Sobhāmṛta, meaning ‘splendid holy water’, from nine centuries earlier.

The beginning of Plate 2 of the Sobhāmṛta inscription, dated śāka 861 (A.D. 939), in Old Javanese. A copy made in the Majapahit period (1293 - ca.1500). British Library, MSS Jav 106, f. 1r

The last plate ends with a series of decorative motifs marking the end of the text, including two floral motifs probably derived from the lotus blossom.

Floral motifs marking the end of the text of the Sobhāmṛta inscription. British Library, MSS Jav 106, f. 5v

For a full list of digitised Malay and Indonesian manuscripts in the British Library, click here.

Further reading:
M.C. Ricklefs, P. Voorhoeve & A.T.Gallop, Indonesian manuscripts in Great Britain. New Edition with Addenda et Corrigenda. Jakarta: EFEO, 2014; p. 257.

Ind. Ch. 57
Albertine Gaur, Indian charters on copper plates. London: British Museum, 1975; p. 32.
OJO (Oud-Javaansche Oorkonden) no. CXV in: J.L.A. Brandes, 'Oud-Javaansche oorkonden: nagelaten transcripties', edited by N.J. Krom. Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, 60 (parts 1 and 2), 1913. Batavia; ’s-Hage: Albrecht; Nijhoff; pp. 250-251.
Boechari, and A.S. Wibowo. Prasasti Koleksi Museum Nasional. Vol. 1. Jakarta: Proyek Pengembangan Museum Nasional, Departemen Pendidikan dan Kebudayaan, 1985-1986; inscription E.1.II (reading based on a cast).

MSS Jav 106
A.T. Gallop with B. Arps, Golden letters: writing traditions of Indonesia. London: British Library; Jakarta: Lontar, 1991; pp. 74-75.
Titi Surti Nastiti. Prasasti Sobhāmṛta. Jakarta: Pusat Penelitian dan Pengembangan Arkeologi Nasional, Departemen Kebudayaan dan Pariwisata, 2007

Annabel Teh Gallop, Lead Curator, Southeast Asia

Posted by Annabel Gallop at 9:01 AM in Buddhism , Indonesia , Javanese , South East Asia | Permalink

O graceful fawn, o gentle doe: Deer in Thai manuscript art

Among the most gorgeous images in Thai manuscript painting are those of forest animals. Illustrations of the heavenly forest Himmaphan (Pali: Himavanta), which in Buddhist cosmology is thought to surround the base of the mythical Mount Meru, are unthinkable without squirrels, rabbits, birds, lions, tigers, monkeys, elephants and deer. Scenes involving birds, elephants and deer, usually against a background of trees, plants and rocks, express an atmosphere of tranquillity and peace. Deer seem to be of particular importance as they often feature in funeral books containing extracts from the Pali canon. In Thai Buddhism, symbolic meanings of deer include harmony, happiness and serenity, but also sensitivity and watchfulness. According to the Buddhist scriptures, there could have been no better place for Gautama Buddha to give his first sermon than in the tranquil landscape of the Deer Park at Sarnath.

A pair of deer, one looking watchfully backward, frolicking in a rocky landscape with a blossoming tree and flowers. Illustration from a Thai folding book containing extracts from the Tipitaka in Pali language, late 18th or early 19th century. British Library, Or 14027, f.54

Some of Buddha’s Birth Stories (Jataka) also involve deer, like for example the King Banyan Deer Jataka or the Suvannasama Jataka. The King Banyan Deer Jataka tells of one of Buddha’s former incarnations as a golden deer king whose herd was captured and held in a park for the King of Benares to hunt. The king granted the golden deer immunity, but wished to hunt the other deer and eat venison meat every day. When it was the turn of a pregnant doe to be slaughtered, King Banyan Deer sacrificed himself and laid his golden neck on the butcher’s block. The King of Benares was surprised to see this and asked why the deer king offered his own life. When he heard that King Banyan Deer had taken upon himself the plight of the pregnant doe, the king prohibited hunting of deer and all other animals in his kingdom.

Scenes from the Sama Jataka in a rare 18th century folding book from Thailand. This manuscript contains short extracts from the Tipitaka, including a text on the great qualities of the Buddha (Mahabuddhaguna) which are illustrated by scenes from the Ten Birth Tales. British Library, Or 14068, f.5

A popular Jataka involving deer is part of the circle of the last Ten Birth Tales of the Buddha with the title Sama Jataka (in Thailand also known as Suvannasama Jataka). Illustrations of this Jataka can often be found in Thai funeral or commemoration volumes in folding book format containing a text on the Buddha’s great qualities, and sometimes the legend of the Buddhist saint Phra Malai. The painting style and preference of certain colours varies according to the period in which a manuscript was created. Whereas deer in 18th century illustrations usually appear static, a century later they are often shown in motion.

Naturalistic scene from the Sama Jataka with deer fleeing the violent event of Sama being shot by the King of Benares. Illustration from a 19th century Thai folding book containing extracts from the Tipitaka and the legend of Phra Malai. British Library, Or 14559, f.6

The Sama Jataka tells of a son who, with great devotion, cared for his parents who had lost their sight as a result of snake bites. Every day, he fetched water from the forest. Because of his gentle, peaceful character the deer in the forest would always follow him. One day the King of Benares went hunting in the same forest and accidentally shot Sama in the chest. Realising his mistake, he went to Sama’s parents to inform them and to apologise. The parents, however, remained calm and asked him to lead them to their dead son’s body where they pleaded with the gods to restore his life, and due to his extraordinary merit he did indeed come back to life and the king was forgiven. The parents also regained their eyesight.

On the left, an illustration in an innovative, dynamic style shows Sama who was shot in the chest stumbling into the river. Two deer are by his side, the spilling water pot between them. On the right are Sama’s blind parents waiting for their son’s return from the forest. From a 19th century Thai folding book containing extracts from the Tipitaka. British Library, Or 16552, f.9

The Jataka best known Thailand is without doubt the Vessantara Jataka, the last of the Ten Birth Tales of the Buddha. This Jataka symbolises the virtue of generosity and narrates the life of prince Vessantara who from early childhood on showed a great sense of charity. He gave away all his possessions, including an elephant that he grew up with, his horses, even his children and finally his beloved wife Maddi. However, as a result of his great merits, his sacrifices and acts of generosity were always rewarded. For example, when he gave away his horses that were pulling his carriage to a forest hermitage a marvellous deer appeared immediately to replace the horses. In the end, the whole family and their animals got together again with a great celebration.

Scene from the Vessantara Jataka showing a marvellous deer with gold decorations replacing the horses that Vessantara, standing on the carriage, had given away. From a 19th century Thai folding book containing extracts from the Tipitaka. British Library, Or 16552, f.26

Not only in Thai manuscript paintings can one find images of deer, but also on manuscript covers and manuscript chests in the form of gold-on-lacquer decorations. These would usually represent scenes from the heavenly forest Himmaphan. The lavishly decorated manuscript cover below shows a deer in the centre, standing gracefully between two mythical lions and smaller forest animals, perhaps squirrels, before a delicate background of flowers and foliage.

Gilt and lacquered cover of a Thai folding book containing extracts from the Tipitaka and the legend of Phra Malai, 19th century. British Library, Or 15257, front cover

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

Posted by Annabel Gallop at 5:28 AM in Buddhism , South East Asia , Thai | Permalink

A Malay work on Islamic law from Aceh: Mirat al-tullab

In the 16th century the sultanate of Aceh on the north coast of Sumatra grew to become the most powerful Muslim kingdom in Southeast Asia and a great centre for the study and teaching of Islam. One of the most famous scholars and writers from Aceh was Abdul Rauf (‘Abd al-Ra’ūf ibn ‘Alī al-Jāwī al-Fanṣurī al-Sinkīlī), who was born at Singkel on the west coast of Sumatra in around 1615. Like many intellectuals from the Malay world, Abdul Rauf undertook the hajj pilgrimage and spent several years en route studying with a succession of teachers, first in Yemen and then in Jeddah, Mecca and Medina in the Arabian peninsula. After nineteen years in the Middle East, in 1661 Abdul Rauf returned to Aceh during the reign of the first queen, Sultanah Tajul Alam Safiatuddin Syah (r.1641-1675), daughter of Aceh’s most famous ruler, Iskandar Muda (r.1607-1636).

Abdul Rauf composed numerous works in Malay and Arabic, including the first Malay interpretation of the Qur’an, Tarjumān al-mustafīd, based on the Tafsīr al-Jalālayn. At the behest of Sultanah Safiatuddin Syah in 1663, he also wrote a work on jurisprudence (fiqh), comprising a guide to religious obligations in all aspects of life in accordance with Islamic law, entitled Mir’āt al-ṭullāb fī tashīl ma‘rifat al-aḥkām al-shar‘iya lil-mālik al-wahhāb, 'Mirror of the seekers of knowledge of the law of God'. Written to complement Nuruddin al-Raniri’s Ṣirāṭ al-mustaqīm, another popular Malay work on fiqh composed in Aceh in 1644 which focused solely on religious obligations, the Mir’āt al-ṭullāb covers a much broader range of topics affecting social, political and economic life, arranged in sections on commercial, matrimonial and criminal law.

Start of the manuscript of the Mir’āt al-ṭullāb. This is the second page of the original book, as there would originally have been a first page opening to the right, with an illuminated frame mirroring the decoration on the surviving page. The illumination is typically Acehnese in style, with a palette of red, black, yellow and reserved white. British Library, Or. 16035, f. 1r.

Although composed in Aceh, Mir’āt al-ṭullāb was influential throughout the Malay archipelago, including areas as far eastwards as Gorontalo in north Sulawesi and Mindanao. 27 manuscript copies of Mir’āt al-ṭullāb are known so far, held in libraries in Jakarta, Aceh, Kuala Lumpur, Berlin, Leiden and London (for a full list see Jelani 2015: 132-134). The London manuscript, which is held in the British Library as Or. 16035, has now been fully digitised and can be read here. According to the colophon it was copied on 14 Muharam 1178 (14 July 1764), and from the illumination and other codicological features was clearly written in Aceh.

Traditional Malay manuscripts do not use punctuation, paragraphing, or page numbering. Apart from rubrication – the highlighting in red ink of significant words – there are few visual aids to differentiate between the different parts of the text, and it is difficult to envisage exactly how early readers managed to navigage their way around long books. Uniquely in some manuscripts from Aceh, though, we do find a developed system of marginalia, flagging up visually to readers the start of a new subject within the text.

Mir’āt al-ṭullāb by Abdul Rauf of Singkel, with a calligraphic marginal subject indicator. British Library, Or. 16035, ff. 74v-75r.

The British Library manuscript of Mir’āt al-ṭullāb contains some of the finest and most elaborate examples known of these calligraphic marginal subject indicators. All commence with the Arabic words maṭlab baḥth, ‘section discussing […]’, written in a stylish boat-shaped flourish, orientated at an angle to the text, some of which are further decorated with typically Acehnese ornamental foliate flourishes. There are a total of 31 such maṭlab baḥth markers in this manuscript, some simply inscribed maṭlab baḥth but others include explanations in Malay on the particular type of law being discussed, as in the example shown above on f.74v: maṭlab baḥth yang seyogyanya diketahui yang qāḍī itu hukum sharikat , ‘section discussing what should be understood by judges on the law of association’. At the start of the manuscript, from f. 8r onwards, the markers are relatively simple inscriptions. From f. 32r onwards, they become more elaborate, and in some examples are enhanced with the use of red ink, dots and even glittery inks.

Shown below are several examples of calligraphic maṭlab baḥth subject markers from the manuscript of Mir’āt al-ṭullāb, offering us a glimpse into one of the few artistic outlets available for a Malay manuscript scribe in Aceh in the 18th century. In the illustrations below the markers have been rotated to facilitate reading, but the hyperlinks below the images will link to the actual page of the manuscript containing the marker.

Simple subject marker at the start of the manuscript of Mir’āt al-ṭullāb inscribed maṭlab baḥth hukum riyāh, ‘section on the law of dissemblance’. British Library, Or.16035, f. 8r.

Elaborate marginal inscription reading maṭlab baḥth [in black ink] yang seyogyanya diketahui yang qāḍī itu hukum sharikat [in red ink], ‘section on that which should be understood by judges on the law of association’. British Library, Or.16035, f.74v.

Marginal subject marker inscribed maṭlab baḥth [in red ink] setengah daripada hukum yang seyogyanya diketahui: hukum ṣuluḥ [in black ink], ‘section on one of the laws that should be known: the law of reconciliation’ (reading and translation updated 17 July 2021, with thanks to Ulil Abshar-Abdalla; the spelling of ṣuluḥ with alif is probably a scribal error). British Library, Or.16035, f. 66r.

Subject marker inscribed maṭlab baḥth pada menyatakan hukum farā’iḍ, ‘section on the laws of inheritance’ British Library, Or.16035, f. 119v.

Monochrome marker inscribed maṭlab baḥth pada menyatakan waṣiyyat, ‘section regarding wills'. British Library, Or. 16035, f. 135r.

An example of a marginal marker inscribed simply maṭlab baḥth, without any further explanation of the content of the new section. British Library, Or. 16035, f. 70r.

A full list of all the 31 decorative marginal maṭlab baḥth indicators in the manuscript of Mir’āt al-ṭullāb, Or. 16035, with hyperlinks, is given below:
f. 8r, f. 10v, f. 15r, f. 17v, f. 24v, f. 28v, f. 30ar, f. 32r, f. 33v, f. 35r, f. 36v, f. 41r, f. 56r, f. 62r, f. 65r, f. 66r, f. 70r, f. 74v, f. 98r, f. 107v, f. 112r, f. 118r, f. 119v, f. 123r, f. 124r, f. 125v, f. 129v, f. 135r, f. 139v, f.157r, f. 183v

References:

Azyumardi Azra, The origins of Islamic reformism in Southeast Asia: networks of Malay-Indonesian and Middle Eastern 'ulama in the seventeenth and eighteenth centuries. Crows Nest: Allen & Unwin, 2004. [See pp. 70-86.]
Jelani Harun, Mir'at al-tullab by Syeikh Abdul Rauf Singkel: a preliminary study of manuscripts kept in the Special Collections, Leiden University Library. Malay literature, 2015, 26(2): 119-138.
Annabel Teh Gallop, An Acehnese style of manuscript illumination. Archipel, 2004, 68: 193-240.

Annabel Teh Gallop, Lead Curator, Southeast Asia

Posted by Annabel Gallop at 12:10 PM in Malay , South East Asia | Permalink

Batak manuscripts in the British Library

The Batak peoples of north Sumatra are associated with a distinctive writing culture, with manuscripts written on a range of organic materials, primarily tree bark, bamboo and bone. Most characteristic are the bark books known as pustaha, written on strips of bark of the alim (Aquilaria malaccensis) tree, which is folded concertina-fashion, and sometime furnished with wooden covers, which can be beautifully decorated. Probably because of their intriguing appearance, Batak manuscripts are encountered in more libraries and museums in Britain than manuscripts in any other Indonesian language.

Batak pustaha in Simalungun script, containing a text on divination by means of a chicken that is put under a basket after its head has been severed. When it no longer moves, the datu (magician) lifts the basket and observes its position. British Library, MSS Batak 10.

The term ‘Batak’ covers a number of different linguistic groups, most prominently the southern cluster of Toba, Angkola and Mandailing, and the northern group of Karo and Dairi-Pakpak, with Simalungun generally treated as a separate category. The Batak alphabet, which is written from left to right, is related to other Indonesian scripts all ultimately of Indian origin, including Lampung, Rejang and rencong in south Sumatra, Bugis and Makassar in Sulawesi, and Javanese and Balinese.

Batak divination text in Karo Batak script, incised on a bamboo container. British Library, Or. 16736.

In Batak society literary works ranging from myths and legends to histories were composed and transmitted orally. The use of writing was restricted to certain specific purposes: for laments and letters, which were generally incised on bamboo, and for recording the esoteric knowledge of the datu, the shaman or medicine man, in the tree-bark books called pustaha (Kozok 2009: 15). In all Batak regions, the bark books are written in a fairly uniform arcane language called hata poda, the language of instruction. The subject matter encompasses protective or ‘white’ magic, which includes remedies and amulets and charms, destructive or ‘black’ magic, and divination. Pustaha may record the names of the writer or the datu from whom the knowledge was learned, but they are never dated, and therefore the year of acquisition by a library or museum is often the only reliable guide to dating a Batak bark book.

The British Library holds a pustaha, Add. 4726, which was presented to the British Museum by Alexander Hall in 1764, making it the oldest known Batak book to have entered a European collection. This manuscript consists of 18 folds of tree bark and two wooden covers, and has just been fully digitised and can be read here, and by clicking on the hyperlinks below the images.

Batak manuscript on the lemon oracle (panampuhi), in Toba Batak script. On the first page is written: Ompoo Nee Ha ee doo pun / Harryen Soocoonya / Punnampoo Hee wrote this / witness Raja Muntaggar, while the Batak text explains that 'this is an instruction from my grandfather ... Haidupan who lived in Poriaha, a man of the clan Haraan'. British Library, Add. 4726, f. a 1.

Drawing of a figure, from Batak text on the lemon oracle (panampuhi). British Library, Add. 4726, f. b 15

Wooden covers of the Batak pustaha. British Library, Add. 4726.

This manuscript contains the text of the lemon oracle (poda ni panampuhi), with instructions on how to tell from the way two sliced ends of a lemon drop into a bowl of water whether or not a prospective sweetheart is suitable, or to fortell the results of war. The text is written from left to right parallel to the folds of the book, in black ink with a pen made from twigs (tarugi) found in the fibre of the sugar palm (Arenga saccharifera) tree. The text starts with and is punctuated with decorative section headings called bindu, and includes several drawings in black ink.

The British Library holds 32 Batak manuscripts, including 28 pustaha, all of which are described in a published catalogue (Ricklefs, Voorhoeve & Gallop 2014). Kozok (2009: 15) estimates that between one and two thousand pustaha are known today, held primarily in Dutch and German collections, as well as in the National Library of Indonesia in Jakarta, including 31 copies of panampuhi, the lemon oracle.

Further reading:

Uli Kozok, Surat Batak: sejarah perkembangan tulisan Batak. Jakarta: EFEO & KPG, 2009.
Uli Kozok, 'Bark, bones and bamboo: Batak traditions of Sumatra', pp.231-246 in: Illuminations: the writing traditions of Indonesia, ed. by Ann Kumar and John H. McGlynn. New York: Weatherhill; Jakarta: Lontar Foundation, 1996.
Annabel Teh Gallop with Bernard Arps, Golden Letters: writing traditions of Indonesia. London: British Library; Jakarta: Yayasan Lontar, 1991; see 'Batak bark books', pp.113-117.
M.C. Ricklefs, P. Voorhoeve & A.T. Gallop, Indonesian manuscripts in Great Britain. New Edition with Addenda et Corrigenda. Jakarta: EFEO, Perpustakaan Nasional Republic Indonesia & Yayasan Pustaka Obor Indonesia, 2014
R. Teygeler, ‘Pustaha; A study into the production process of the Batak book’, Bijdragen tot de Taal-, Land- en Volkenkunde, 1993, ‘Manuscripts of Indonesia’,149 (3): 593-611

Annabel Teh Gallop, Lead Curator, Southeast Asia

Posted by Annabel Gallop at 4:55 AM in Indonesia , South East Asia | Permalink

1500 titles of Thai printed books added to the British Library’s electronic catalogue

The Library’s Thai collection contains more than 6000 titles of printed books, pamphlets and grey literature in Thai language, dating from the mid-19th century onwards. Due to a generous gift by Christian missionaries of about 100 books and pamphlets, the earliest period of printing in Thailand, from ca.1840-1890, is well represented, including a copy of the Treaty of Friendship and Commerce between Great Britain and Siam (Siam.29), also known as the Bowring Treaty, which was printed by J.H. Chandler at the Washington Press in Bangkok in 1856.

A printed version of Phra Malai, the legend of a Buddhist Saint who travelled to heaven and hell. This third edition in folding book format was printed in 1956 at S. Thammaphakdi Publishers in Bangkok. British Library, ORB.99/216 f.1

Numerous first editions, funeral volumes and government publications were acquired from the National Library of Thailand (formerly Vajiranana Library) in the first decades of the 20th century. From 1973 onwards, the British Library has systematically collected Thai publications on Thai art and culture, history, literature, anthropology, Buddhism, archaeology, law, politics and social issues. Recent acquisitions of contemporary publications are normally made by purchase, but occasionally antiquarian books are also added to the collection to fill gaps.

Caricature of a Thai chief police officer by King Vajiravudh in his book “Phap phrahat” (Bangkok, 1920). British Library, Siam.260, p.19

The earliest shelfmark sequences for Thai books begin with ‘Siam’, followed by a number. Acquisitions between 1986 and 2000 have shelfmarks beginning ‘SEA’, while some rare books have shelfmarks beginning ‘ORB’.

Until recently, Thai printed books and serials acquired before 1986 were only accessible through a card catalogue in the British Library’s Asian & African Studies Reading Room, with author, title and subject sequences. However, in the past few years, efforts have been made to retroconvert card catalogues in Asian languages through internships, temporary cataloguing contracts and crowdsourcing initiatives like Libcrowds. Thanks to a four-month internship for Dr Thanyarat Apiwong in 2015, over 1500 book titles from the Thai card catalogue have now been added to the British Library’s electronic catalogue Explore, increasing the number of Thai book titles searchable electronically to over 5000.

Example of a catalogue card showing basic bibliographic details of a Thai book, in Thai and partially romanised script.

The collection is particularly strong in publications by King Chulalongkorn, King Vajiravudh and Princess Sirindhorn as well as many other important scholarly and popular Thai authors like Phaya Anuman Rajadhon, Prince Damrong, Kukrit Pramoj, Botan, Kulap Saipradit, Chart Korbjitti, Khamsing Srinawk, Pira Sudham etc. A very small selection of rare Thai books from the Library’s holdings were fully digitised in collaboration with Northern Illinois University and include works on history, warfare, law, and literature, and are available on the Southeast Asia Digital Library.

An early photograph of a Southern Thai Nora dancer in Prince Damrong’s book “Tamra fon ram” on Thai classical dance, first edition printed at Sophon Publishers, Bangkok, 1923. British Library, ORB.30/5539, p.82

Translations of Buddhist, Chinese, Lao, Burmese and Western literary works into Thai language form one small though important part of the Thai collection. These include translations by King Vajiravudh of works by Molière, William Shakespeare, Sax Rohmer, Arthur Moreland and Georges Courteline. Some of these publications are among the finest examples of Thai printing and book binding, often adorned with gold decorations.

Translation of Sax Rohmer’s “Golden scorpion” by King Vajiravudh, under the pseudonym Rammachitti, published ca. 1925 in Bangkok. British Library, Siam.284, front cover

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

Posted by Annabel Gallop at 6:10 AM in South East Asia , Thai | Permalink

The Archive of Yogyakarta digitised

The ‘Archive of Yogyakarta’ refers to a collection of some four hundred manuscript documents in Javanese dating from 1772 to 1813, originating from the court of Yogyakarta. A highly important source for the political, economic, social, administrative and legal history of central Java in the late eighteenth and early nineteenth centuries, the archive comprises official reports, letters, accounts and other documents as well as the private papers of Sultan Hamengkubuwana II (r. 1792-1810, 1811-1812, 1826-1828) and his successor Sultan Hamengkubuwana III (r. 1812-1814). Together with many other Javanese manuscripts on literary, historical and religious subjects held in the royal library, the documents were taken during the British assault on the palace of Yogyakarta in June 1812, and subsequently entered the private collections of three senior officials of the British administration in Java (1811-1816): Thomas Stamford Raffles, Lieutenant-Governor of Java; Colin Mackenzie, Chief Engineer; and John Crawfurd, then Resident of Yogyakarta. The documents were evidently selected by Crawfurd, whose collection was later acquired by the British Museum in 1842, and is now held in the British Library. Currently bound in four volumes (Add. 12303, Add. 12341, Add. 12342 and Add. 14397), the Archive of Yogyakarta has recently been fully digitised and can be accessed directly through the hyperlinks in this post or on the British Library’s Digitised Manuscripts website.

Anonymous sketch of the Water Palace (Taman Sari) of Yogyakarta, 1812. Mackenzie Private collection. British Library, MSS Eur. E118, f.29.

The ‘Archive of Yogyakarta’ is the name given to this treasure trove of documents by the historian Peter Carey, who stresses the extraordinary and perhaps unique historical value of the collection: ‘For almost the first time in Javanese, and perhaps even in Southeast Asian, history, pre-colonial studies can be based on the activities of local actors themselves documented by their own records’ (Carey & Hoadley 2000: 435). Under the auspices of the British Academy, the complete Archive has been published in two volumes, with detailed summaries of the contents and full transliterations of the Javanese text for each document. The first volume presents 106 documents on politics and internal court matters (Carey 1980), while the second volume focuses on economic and agrarian affairs (Carey & Hoadley 2000). But the second volume also draws on the first in presenting all 420 documents as sources for the history of the Yogyakarta administration in the following five categories: 1) governmental decisions, including letters of appointment, royal orders, legal digests, documents on statute law, treaties and judicial decisions; 2) material resources in the form of appanages [i.e. sources of provision for members of the royal house] and military resources of the realm; 3) court correspondence, both incoming and outgoing; 4) accountancy records, showing both credit in the form of taxes, loans and contributions, and debit from allowances and cash outlays; and 5) miscellaneous documents, including those relating to religious affairs. This thematic presentation was achieved with considerable effort, for three of the four volumes were bound by Crawfurd in a completely random order: ‘land grants for royal officials and lists of revenue payments are mixed up with sumptuary laws [i.e. laws to limit extravagant consumption], political correspondence between the Sultan and the Residents and notes on disputes over villages. More intimate items such as allowances for court ladies, petty kraton accounts, payments for pradikan officials, challenges to cockfights, instructions on fasting (amutih, patih geni) and letters of praise with imagery from the wayang are also interspersed indiscriminately throughout the three volumes’ (Carey 1980: 3).

Appanage grant from Sultan Hamengkubuwana II to Bendara Raden Ayu Srenggara, the principal unofficial wife of Sultan Hamengkubuwana I and the mother of Pakualam I, granting her 56 manpower units (cacah) in named villages, 21 Sura A.J. 1721 (18 August 1794) (Carey & Hoadley 2000: 14). British Library, Add. 12342, f. 253r

List of hajis, palace santris [religious scholars], and their followers sent to Mecca in 1806 by Sultan Hamengkubuwana II [4 February 1806], begins: Punika pémut pratélangipun utusan-Dalem ingkang badhé dhateng Mengkah … (Carey 1980: 172-3). British Library, Add. 12341, f. 78r

Letter from Sultan Hamengkubuwana II and the Crown Prince of Yogyakarta to John Crawfurd, 18 Dulkangidah A.J. 1738 (4 Dec 1811), written in Javanese in Pégon (Arabic) script (Carey 1980: 79-81). This is one of a number of letters from the sultan and senior court officials to British officials not from the court library, but which were evidently taken by Crawfurd from the British Residency archives in Yogyakarta to add to his private collection. British Library, Add. 12341, f. 146v

The historical value of this archive is beyond doubt, primarily for - as highlighted by the compilers of the second volume - 'the lack of correspondence between what contemporary European accounts deemed important and what the contents of The Archive of Yogyakarta seems to suggest is vital from a Javanese perspective' (Carey & Hoadley 2000: 4). But the documents are also an exceptionally rich source for the study of formal Javanese diplomatics, to be mined for data on the palaeography, phraseology, nomenclature and internal structure of different types of governmental documents, as well as guiding principles on the use and placement of seals, choice of script (whether the Indic-derived Javanese script, read from left to right, or Pégon, the adapted form of Arabic script which is read from right to left) and materials (whether imported Dutch or other European rag paper, or dluwang, Javanese paper made from the beaten bark of the paper mulberry tree).

Octagonal seal of Sultan Hamengkubuwana II, inscribed in the centre in Javanese: Ingkang pratandha Kangjeng Sinuhun Hamengkubuwana Sénapati Ingalaga Ngabdurrahman Sayidin Panatagama Kalipatulah (Carey 1980: 76), 'This is the seal of the exalted majesty who carries the world in his lap, the commander of the army in war, servant of the Most Merciful One, lord of the faith, protector of religion, vicegerent of God' (cf. Carey & Hoadley 2000: 436). The tiny inscription in Arabic script in the border has not yet been read. British Library, Add. 12342, f. 208r (detail)

The four volumes of the Archive of Yogyakarta have been digitised by the British Library as part of an ongoing collaboration with the Libraries and Archives Board of the Special District of Yogyakarta (Badan Perpustakaan and Arsip Daerah Istimewa Yoyakarta, BPADIY), focusing on those Javanese manuscripts in the British Library identified by Carey as originating from Yogyakarta. On a recent visit to Yogyakarta, on 22 September 2016 copies of the digitised images of the Archive of Yogyakarta were presented to His Excellency the Governor of Yogyakarta, H.M. Sri Sultan Hamengkubuwana X (the sultan of Yogyakarta is the only hereditary ruler in Indonesia also accorded a constitutional role, in recognition of the heroic support of Sultan Hamengkubuwana IX for the fledgling Republic of Indonesia during the Indonesian revolution, 1945-1949).

With H.E. the Governor of Yogyakarta, H.M. Sri Sultan Hamengkubuwana X (third from left) and staff of the Libraries and Archives Board (BPADIY) including head of BPADIY Budi Wibowo (second from left), at the 18th-century Kadipaten, former premises of the Crown Prince of Yogyakarta and now the gubernatorial office. Photo by Suhardo, 22 September 2016.

Looking at manuscripts in the Widya Budaya library in the palace of Yogyakarta, with royal librarian K.R.T. Rintaiswara (second left) and staff of the Libraries and Archives Board of Yogyakarta. Photo by A.T. Gallop, 24 September 2016.

After the British sack of the court of Yogyakarta, only three manuscripts were left in the royal library: a copy of the Qur’an (copied in 1797), the Serat Suryaraja (1774), and a copy of Arjuna Wiwaha (1778) (Carey 1980: 13, n. 11). The manuscripts currently held in the Widya Budaya library therefore mostly postdate 1812, and Romo Rinto shows here a volume of archive documents in Javanese dating from the mid-19th century. Photo by A.T. Gallop, 24 September 2016.

Postscript 22 December 2017
Jennifer Lindsay has reminded me that all the Javanese manuscripts in the Palace of Yogyakarta, held in both the Widya Budaya and the Krida Mardawa libraries, are described in a published catalogue:
Katalog induk naskah-naskah Nusantara. Jilid 2 : Kraton Yogyakarta, disusun oleh Jennifer Lindsay, R.M. Soetanto, Alan Feinstein ; diterjemahkan oleh R.M. Soetanto, T.E. Behrend. (Jakarta : Yayasan Obor Indonesia, 1994).
All the manuscripts have been microfilmed; the original microfilms are held in the National Archives of Indonesia in Jakarta, with copies held at the University of Sydney Library, the Library of Congress, and at Leiden University Library.

References:

Carey, P. B. R. (ed.), The archive of Yogyakarta. Volume I. Documents relating to politics and internal court affairs. Oxford: published for the British Academy by Oxford University Press, 1980 (Oriental Documents; 3).
Carey, Peter and Hoadley, Mason C. (eds.), The archive of Yogyakarta. Volume II. Documents relating to economic and agrarian affairs. Oxford: published for the British Academy by Oxford University Press, 2000. (Oriental Documents; 11).

One other Javanese manuscript from the Yogyakarta palace library now held in the British Library which has been digitised is the beautifully illuminated Serat Jayalengkara Wulang (MSS Jav 24), described in another blog post: A Javanese manuscript artist at work.

For a full list of Malay and Indonesian manuscripts in the British Library which have been digitised, see our Digital Access to Malay and Indonesian manuscripts webpage.

Javanese manuscripts from Yogyakarta Digitisation Project (2018)

Annabel Teh Gallop, Lead Curator, Southeast Asia