Timothy E.

Behrend

Small Collections of Javanese Manuscripts in Indonesia

In: Archipel. Volume 35, 1988. pp. 23-42.

Citer ce document / Cite this document :

Behrend Timothy E. Small Collections of Javanese Manuscripts in Indonesia. In: Archipel. Volume 35, 1988. pp. 23-42.

doi : 10.3406/arch.1988.2414

http://www.persee.fr/web/revues/home/prescript/article/arch_0044-8613_1988_num_35_1_2414
Timothy E. BEHREND

Small Collections of Javanese

Manuscripts in Indonesia

of Java,
depended
repositories.
(Koninklijk)
presently
Jakarta,
The
never
Until
lode
beinsofar
quite
and
of
played
almost
the
material
Bataviaasch
Foremost
the
recently
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as
out;
exclusively
Oriental
itin
drew
yet
Naskah,
these
almost
among
Genootschap
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Department
upon
two
onall
these
display
Museum
documents
Javanese
great
scholarship
were
significant
voor
collections
ofNasional
the
language
collected
Kunsten
on
manuscript
Leiden
the
runs
deficiencies
Republik
literature
manuscript
in
University
enso
a Wetenschappen,
small
collection
deep
Indonesia,
and
and
number
that
material,
Library.
history
limita
of will
it the
of
in

tions.
Manuscripts in both libraries are often poorly documented as to origin
and date of acquisition. Usually little more is known than the name of the
manuscript's donor supplemented by what meager details can be gleaned
from colonial sources concerning his Indies career and collecting habits.
Given the nature of Javanese literature of the modern, or Islamic, period,
this obscurity imposes a fundamental constraint on what sorts of literary
and other questions can be comprehensively addressed by reliance on Lei
den and Jakarta alone.
Regional variation is one of the fundamental characteristics of Javanese
literature. No two manuscripts of the same «work» are ever identical. Varia
tionmay be as minor as that familiar to Christian exegeticists studying
the texts of the Pauline epistles or as profound as that displayed between
the Gospel of Mark on the one hand and Luke on the other, were these
two to be considered a single «work». Each instance of variation and change,
particularly with regard to the large-scale metamorphoses that occur in the
rewriting of a story as it circulates from one cultural center to another or
24

from one poet to the next, is historically particular. To take just one examp
le,there is no Serat Centini per se, but rather a large corpus of texts,
a Centini constellation, in which an original narrative has been repeatedly
altered, amended, revised, expanded, adapted, adjusted, rearranged, trans
posed and generally transformed through the 350 years of its literary exis
tence. The same is true for most of the longer products of Javanese lit
erary activity dating from before the mid-nineteenth century. As a conse
quence of this process of incessant change the scholar of Javanese litera
tureis faced with a prodigious task : to reconstruct a picture of the lit
erary history of a certain town, court or region he must examine manusc
riptsthat were produced or circulated precisely there; to fathom the diver
sityof a given «work» he must explore the entire constellation of varia
tions generated by that work migrating through Javanese time and space.
Yet after 130 years of investigation and study we remain essentially
ignorant about literature in Gresik, in Surapati's Pasuruhan, in Bagelen
and Banten; our understanding of this babad or that romance rests preca
riously on a reading of only part of the relevant corpus of texts. The manusc
ript collections in Leiden and Jakarta do not offer much help in surmounti
ng these difficulties. When the catalogues do designate the provenance
of a given manuscript, it is often a conjecture based on paleographical fea
tures that are themselves never described. Until a detailed history of
«Modern Javanese» writing is published, such designations as «west Pasi-
sir (Cerbon) script» (Pigeaud 1968:667) and «Oud-Jav. schrift van de Teng-
ger» (Poerbatjaraka 1950:102) can be taken as no more than suggestive W.
Even when paleography has achieved a broad empirical foundation, howev
er,it will be able to shed only a partial light on the initial production of
a manuscript, and none at all on its history up to incorporation in the manusc
riptcollection.
Another shortcoming of the Leiden and Jakarta collections - one neces
sarily shared with every other collection, regardless of history or acquisi
tions policy - is that they have so many lacunae. Even a quick glance
through other collections reveals that manuscripts sharing the same name
may in fact be redactions related only at several removes, or textually unre
lated works composed on a similar theme (2). The fluidity of the Javanese
tradition makes it essential that every extant manuscript of the «work»,
every recension and version, be brought under scrutiny and compared. Each
newly discovered manuscript of that work will naturally add greater soli
dity to the current hypothetical reconstruction of its textual history, or cause
it to be revised in light of the new evidence. The poem Serat Jatiswara,
for instance, survives in seven complete recensions and in four other abbre
viated versions grafted into the evolving Centini. Of those eleven versions,
six are found in Leiden manuscripts, two in Jakarta, including one absent
 25

from Leiden. The remaining four recensions come from three different col
lections, one in Berlin, the other two in Java. Further exploration in other
Indonesian collections would undoubtedly reveal further recensions.
A third weakness of the Leiden and Jakarta collections is that many
of the manuscripts in their possession are «scientific» copies manufactu
red for the specific purposes of Dutch scholarship, and not authentic manusc
riptsplucked cleanly from the stream of Javanese civilization. These copies
attribute an authority to a particular version of a work that it never pos
sessed. By freezing the tradition at the point represented by the exemplar
this method diverged from living Javanese practice (3). While this in itself
by no means renders the copies useless, particularly when the exemplar
is unknown or now lost, it has the effect of confusing the manuscript record.
If details of how and when a manuscript were made are obscure, «scienti
fic» copies may be treated as «authentic», and the conclusions drawn about
variation and transmission within the Javanese tradition may be invalid.
Eventualy the Dutch approach to copying, in conjunction with the spread
of printing, won out even in Javanese circles. Late «authentic» manuscripts
copied in Surakarta seem to strive after a far more exact replication than
was earlier the case.
Leiden and Jakarta are not the only collections of Javanese manuscripts.
While all other collections will necessarily exhibit some of the problems ment
ioned above, the greater the number of manuscripts available and the more
diverse the histories of the collections consulted, the less towering will these
obstacles prove.
There are several quite important collections in Europe. The work of
cataloguing them has progressed quite far so that most manuscripts pre
served in British, German, Danish, French and Dutch collections have been
described in one form or another (4). All of these collections were built from
manuscripts brought back from remote Java for scholarly or other Euro
pean purposes. Many manuscripts, however, remain in the land where they
were first produced. Some of these are maintained in collections that are
relatively easy to use. M.C. Ricklefs in the late 1960s and P.B.R. Carey
a few years later paved the way for western scholars to make use of six
such collections of manuscripts in the former capitals of the Central Java
nese principalities. Surakarta and Yogyakarta have three large libraries
each, two originally associated with the local king and prince, the other
with a secular body with close ties to the courts. In Surakarta these librar-
ires are : Reksa Pustaka of the Mangkunagaran (est. c.1870); Sasana Pus-
taka of the Kraton Kasunanan (est. 1920); and the library of the Museum
Radya Pustaka (est. 1890). In Yogyakarta they are : the Widya Budaya of
the Kraton Kasultanan (est. c.1930) (5); Perpustakaan Pura of the Paku Ala-
26

man (est. c.1935); and the Museum Sono Budoyo, a collection gathered by
the Dutch government-sponsored Panti Boedaja under H. Kraemer and Th.
Pigeaud in the 1930s and now under the jurisdiction of the Sub-Directorat
of Museums, Department of Education and Culture in Jakarta.
When Ricklefs started work in Yogya in 1969 these collections were vir
tually unknown in the West (6). Since then interest has increased steadily.
The most accessible of these collections - the Radya Pustaka (7), Reksa
Pustaka and Sono Budoyo - are today constantly patronized by Indones
ian university students. American, Dutch and Australian researchers also
make regular use of them. The kraton libraries, Widya Budaya and Sasana
Pustaka, are accessible with special permission, though some time may be
required to obtain it. Special permission to use the Paku Alaman collection
must also be obtained, but inadequate staffing and other problems make
access to the collection quite difficult.
Just as significant as the growing use of these facilities is the progress
made in cataloguing their holdings. As recently as fifteen years ago it was
necessary to actually visit each library and there examine lists of titles -
often incorrect and never conveniently arranged - to even formulate an
idea of what manuscripts might be available. This situation was somewhat
alleviated in 1970 with the appearance of a monograph that included a sur
vey of historical research materials in the Radya Pustaka, Reksa Pustaka
and Widya Budaya libraries (van Niel 1970). This was supplemented in 1971
when Mudjanattistomo published a catalogue containing sketchy details on
the manuscripts belonging to the Widya Budaya library. Brakel-
Papenhuyzen 1975 provided a short list of materials in the Reksa Pustaka
that dealt exclusively with dance.
It was not until 1983, however, that a monumental catalogue of Java
nese language printed books and manuscripts in all six Central Javanese
libraries was finally published (Girardet 1983). The principal author of this
catalogue was Nikolaus Girardet, a non-affiliated German student of Java
nese culture. He was greatly assisted in the preparation of text and des
criptions by R.M. Soetanto and Suzan Piper. Despite the numerous mista
ken identifications and sometimes confusing organization of this catalogue,
the great importance of the Central Javanese collections was widely revea
led for the first time only with its publication. Thenceforth it became pos
sible for scholars to pinpoint from abroad the manuscripts bearing on their
particular research interests, to calculate their importance in rough terms,
and to proceed directly to their use upon arrival in Java.
Even while Girardet's work was being printed another catalogue, the
most detailed and precise in the long list of Javanese manuscript reference
works, was under preparation in Solo. With a substantial grant from the
National Endowment for the Humanities, Nancy K. Florida, a doctoral stu-
 27

dent in history from Cornell University, began a two-year project in August

1980 that would eventually lead to the microfilming of nearly every manusc
ript in the three Solo collections. Copies of the films now enrich the Echols
collection at Cornell. Florida prepared a detailed «target» describing the
form, script, content, date and other particulars of each manuscript fi
lmed <8).
Besides the three main libraires, Florida also was able to film some small
private collections, including that of the batik artist and kraton official
K.R.T. Hardjonagoro. Further, in the years following her filming labors,
Florida prepared extensive author, title and subject card files for the Reksa
Pustaka and Sasana Pustaka libraries. These are freely available on the
premises.
A project similar to Florida's, and building on her expertise, is now
underway in Yogyakarta. Jennifer Lindsay, a recent Ph.D. from Sydney
University, obtained funding from the Australian National University,
National Library of Australia, University of Sydney and the Ford Foundat
ion to film the holdings of the libraries of the Kraton Yogyakarta. When
the filming has been completed master prints will be deposited with the
Arsip Nasional in Jakarta, the holders of the copyright; positive copies will
be sent to ANU and Sydney. A catalogue based on Florida's model is being
prepared by Soetanto, Girardet's collaborator. Alan Feinstein of the Uni
versity of Michigan, Florida's cameraman on the Surakarta project, is also
assisting with the filming and description of the Yogya collections. When
the kraton holdings have been fully recorded the project will move across
the alun-alun to the Museum Sono Budoyo whose rich contents will also
be filmed.
In the period since 1970, then, the once obscure and largely ignored col
lections of Surakarta and Yogyakarta have become eminently accessible.
It is ironic that this great explosion in resources comes at a time when so
few people are capable of, or interested in, making use of them. Fewer and
fewer readers will benefit from the improved scholarship that these mater
ials now make possible.
The contents of the six collections discussed above, in conjunction with
related materials in other collections and archives, will provide the foun
dation for a detailed and precise study of the court literatures of the old
Vorstenlanden, though not for some years, and not without the cumulat
ive efforts of many scholars. But this is stil far from a comprehensive his
tory of Javanese literature. Gresik, Pasuruhan, Bagelen and Banten are
very little represented in these collections. The progress of the past decade
that in some respects seems so huge is still only a first step towards reco
vering the Javanese literary past as a whole. Many manuscripts relevant
to this greater task do exist, but they are thin on the ground, and often
28

under threat. In groups of one or two up to several hundred they survive

in collections throughout Java and beyond; Some of these sources are extre
mely difficult to locate, and, once located, may be even more difficult to
gain access to. Others, though, are easily available to any researcher who
is able to take the requisite time. None of these materials can be microfi
lmed by professionals or otherwise used from a distance without very spe
cial and complicated arrangements. Extended periods of fieldwork by coo
perating workers will be required to even begin to accumulate a coherent
directory of sites and collections.
In the remainder of this article I would like to review several of these
potential sources, reporting the little bit of specific manuscript data which
I have been able to collect about them and suggesting ways in which more,
and more widely disseminated, information about them may be gained. In
particular, I will describe collections of manuscripts such as may be found
in the possession of (1) private individuals, (2) the keepers of pilgrimage
sites, religious foundations, village histories and traditional lore, (3) govern
mentand educational bodies, and (4) local libraries and museums.

1. Private individuals
Many families, particularly those with priyayi backgrounds, count one
or more manuscripts among their family heirlooms (9). These are rarely
heirlooms in the pusaka sense : no magical or spiritual value seems to attach
to them. They are, however, products of an older time, often copied or even
composed by the forebears of the present owners, and in that sense may
possess great sentimental and personal value. They are perceived as bits
of a nobler, finer, more Javanese Java. To the scholar able to speak Java
nese and demonstrate a knowledge and appreciation of that past these
manuscripts can often be made available. An obviously limiting factor is
the difficulty of discovering individuals or families with such heirlooms. It
is not possible to go door to door, canvassing a street or kampung in search
of «priyantun ingkang kagungan sastra kina». In my small experience, it
is acquaintances one makes in the course of simply living and working in
Java that eventually produce a prized manuscript, or an avenue of access
to one. These associations cannot be forged overnight, nor in a high pres
sure, four-week research assault on Central Java.
Peter Carey is one scholar who has made limited use of privately owned,
heirloom manuscripts. He was able to locate and examine a unique set of
personal histories written by the rebel prince Dipanagara himself, and now
in the keeping of two of his descendants in Ujung Pandang (Carey 1981:xxx-
xxi). For my part, I have seen the manuscript of a short poem by R.Ng.
Wirya Kusuma, a carik in the court of Mangkunagara IV who, in the fier
cely held opinion of his family, the present owners of the manuscript, was
 29

the actual author of the well-known didactic poem Wedatama.

When families in possession of such manuscripts lose interest in them,
or when economic necessity presses, they are liable to sell them to the hig
hest bidder. In Bali and Lombok this often means a tourist shop in Denpa-
sar or Mataram. In Solo and Yogya, however, many manuscripts end up
for sale in the used book stalls of Jl. Tepasanan (Solo) and Jl. Gandamanan
(Yogya). One product of this difference is that, while Lombok manuscripts
are being lost at an alarming rate, Javanese manuscripts tend to stay in
Java - at least until they turn to mold or are wholly consumed by insects.
It is not only old and traditional literature that circulates in manuscript
form today. I once saw a hand-written book on «ngelmu bilyar» for sale
on Jl. Tepasanan. The meaning of the unfamiliar word bilyar became clear
as I leafed through the manuscript : several pages had top views of pool
tables drawn on them with ball positions depicted. The text consisted of
instructions on what angle to bank the cue off the cushions and how to cal
culate placement for future shots. The form was not verse. Two far more
interesting manuscripts I have seen are a collection of songs and poems,
in which a woman in her mid-50s has recorded over 200 pages of piwulang
drawing on the teachings and symbols of her recently adopted Mormon
faith, and a babad by a retired civil engineer about the conflagration at the
Solo kraton on 31 January 1985. The former is handwritten in latin script,
the latter typed.
Those Javanese who have a special interest in literature, including aca
demics, often become manuscript collectors, their avidity tempered only
by financial ability. R. Tanoyo, a publisher oîprimbon and other small books
in Solo, collected something over 200 manuscripts. The recently deceased
Suranto Atmosaputra, a teacher of Javanese well-known to many young
Western scholars, collected on a much smaller scale. Among the more visi
ble and active collectors in Solo today are the artist R.M. Sayid and the
bupati K.R.T. Hardjonagoro mentioned above. The largest private collec
tionI know of is that of Ibu Dra. Astuti Hendrato of Balai Pustaka who,
unlike those mentioned above, has assiduously gathered manuscripts from
all over Java. Among her acquisitions is a large part of Tanoyo's collec
tion.All of these collectors have indicated at one time or another that their
manuscripts may be used by qualified researchers. I have not, however,
obtained lists of titles in their possession.
The large manuscript collections of Cirebon might also be described as
belonging to private individuals. They are much more difficult to use than
those of the Central Javanese kraton, which by comparison could almost
be described as public. During a short reconnaissance to the Kraton Kase-
puhan in April 1985 I was told by the eldest brother of the Sultan Sepuh
that the kraton no longer owned any manuscripts; later I found this to be
30

misleading, both from other sources in Cirebon (Kanoman) and knowledg

eable people in Jakarta. Besides the Kasepuhan collection, there are also
manuscripts reported in the possession of the Kraton Kanoman, Kraton
Kacirebonan and the Panguon Cirebon (Lemah Bengkuk). A field team from
the Bidang Arkeologi Islam, Pusat Penelitian Purbakala dan Peninggalan
Nasional visited the Kraton Kasepuhan in a 1977 research trip and was
able at that time to examine many manuscripts (Sodrie 1978:89).

2. Pilgrinage sites
Darusuprapto 1985 mentions a Babad Bayat in the keeping of the juru
kunci at the Makam Bayat, Klaten and a Babad Kebumen kept by the juru
kunci of Makam Arungbinangan, Kutawinangun, Kebumen. It seems likely
that many other gravesites would have similar documents, though I have
never personally sought manuscripts at pundèn, kramat or other such sites.
Some villages, especially desa perdikan, also may have some sort of his
torical records. Local religious leaders and ritual experts (e.g. the peng-
hulu adat of Lombok) are reported to be the caretakers of documents, some
of which are «masih dikeramatkan» (Sodrie 1978:85). The older pesantren,
such as Tegalsari in Panaraga, Lengkong in Cirebon and Sida Cerma in
Surabaya, have long been centers of learning both Javanese and Arabic;
they too seem likely places where references to particular manuscripts,
including a pegon Centini said to be in (nameless) Madurese pesantren, but
I have yet to see documentary evidence to substantiate such hearsay.

3. Government and educational institutions

A large number of manuscripts and transcriptions collected by Pigeaud
during his years in Solo and Yogya made their way, by what means is
unclear, to Jakarta in the years following the outbreak of the war when
Pigeaud lost control of them. They are now in the possession of the Fakul-
tas Sastra, Universitas Indonesia in Jakarta and are known collectively as
the Koleksi Pigeaud. This collection includes at least 339 manuscripts, 191
transcriptions (copies of most or all of which are also found at the Sono
Budoyo, Leiden University and the Museum Nasional in Jakarta), and very
extensive collections of notes on a variety of subjects. Many of the mater
ialsfor Pigeaud's abandoned dictionary project are also found there. A
concise listing of these items can be found serially in Pigeaud 1933, 1936,
1937, 1940 and 1970:139-156. The collection is easily accessible to the unhurr
ied researcher. I mention it here because it seems to me a much under
used resource.
Various administrative and research bodies of the government also
 31

appear to have collections, probably small, of Javanese and other manusc

ripts. In Sodrie 1978:81, for example, which outlines a plan of the Bidang
Arkeologi Islam to locate, identify and catalogue manuscripts throughout
Indonesia, mention is made of three Javanese manuscripts, Cakepan Nabi
Yusuf, Cakepan Jatiswara and Cakepan Monyeh, which were taken back
to Jakarta from Sesait in Lombok after the completion of a research exped
ition. During their cataloguing of manuscripts from other areas in the
period since 1977 this group may have acquired other materials as well.
Balai Pustaka, in conjunction with the Proyek Penerbitan Buku-Buku
Sastra Indonesia dan Daerah, Direktorat Jenderal Kebudayaan, Departe-
men Pendidikan dan Kebudayaan, has been made the long-term caretaker
of manuscripts loaned to the Proyek to be transcribed, translated and pu
blished. During 1985, for example, they had in their possession at least 13
manuscripts from the Kraton Kanoman of Cirebon. Some of these, inclu
ding the Carub Kanda Carang Seket and the Kidung Candini have already
appeared in print. Other branches, too, of the Dirjen Kebudayaan in Jakarta,
as well as in the provinces also seem likely to have small caches of manusc
ripts. The Balai Kajian Sejarah dan Nilai Tradisional in Yogyakarta, for
example, holds the so-called Centini Suryasurarjan manuscript upon which
the «Yayasan Centhini» edition is based (Hadidjaja 1976 vol. II :3-4). The
Proyek Penelitian dan Pengkajian Kebudayaan Nusantara centers in Java,
Bali and Sumatra, including the Proyek Javanologi in Yogya, may also be
collecting manuscripts on a limited basis.

4. Museums
Of all government-owned collections, however, by far the most numer
ousand accessible are those owned by museums. The Museum Nasional,
discussed above, houses the largest single such collection. The Sono Budoyo
of Yogyakarta is likewise a government museum. In March 1986 1 sent out
a mailing to every museum, public and private, in Java, Bali, Lombok and
Sumatra Selatan that I thought might have Javanese language manuscripts
in their collections. Of 42 museums contacted in that mailing, or earlier
in person, 12 replied. In the mailing I was restricted to museums for which
addresses were supplied to me by the Subdit Dokumentasi/Publikasi, Dir
jen Permuseuman in Jakarta. Manuscript information provided by respon
ding museums or gathered from other sources is presented in the appen
dix at the end of this article.

The types of manuscript collections introduced in this article are, gener

ally speaking, small. Many require a slow and careful dedication before
they may become fully accessible for study by the visiting scholar. This is
32

particularly true of the smallest private collections and unique heirloom

manuscripts. No single scholar can hope to become familiar with more than
a handful of them. Yet their value for historical, literary, religious, paleo-
graphical and codicological enquiry is very great. The only way for wide
knowledge of these resources to be disseminated is for each small disco
very, even of a single manuscript, to be broadly made known. To this end
I encourage all who are working, or who have worked, with manuscripts
as yet undescribed, to send a descriptive note for inclusion in the Javanist
newsletter Caraka (10). As much information as possible shoud be given
with the description, including : all relevant measurements; length; type
of paper; watermark; script type, with a note on its peculiarities and idiosyn-
cracies; dates, copist, author and origin if given; where the manuscript is
located, how it got there, what must be done to see it (n). The title, if
known, should be given, together with references to the standard catalo
guesof manuscripts in Indonesia and Europe. A brief synopsis of works
unknown from these catalogues, or manuscripts without given titles, should
be provided. Perhaps a list of principal characters or topics could also be
supplied. Other times, as in the present article, such detailed data may not
be available. The bare details of title and location in such cases will never
theless constitute a valuable contribution in themselves (12).
With a small individual effort by many cooperating scholars - a short
note every few years about hitherto unknown collections or individual
manuscripts - a great service will be rendered to students of Indonesian
literatures : not only will significant amounts of new material be introdu
ced for study, but the value of all existing collections will steadily increase
as a fuller contextualization of the manuscripts, individual works, and regio
nalcontributions to the development of Javanese literature is achieved.

NOTES
1. The most useful references for modern Javanese paleography, incomplete as they are,
are Holle 1882 and Pigeaud 1970 (plates and explanations at front of text). De Casparis
1975 includes very little useful material on modern scripts. Willem van der Molen of Lei
den University has recently completed a year's research on the antique buda script and
M.C. Ricklefs has made extensive notes on the development of Madurese script, but these
materials are unavailable pending publication.
2. See for example the three distinct Babad Surapati in Kumar 1976.
3. See for example Museum Nasional, manuscript BG 286, a copy of lontar BG 536, in which
the copyist went so far as to underline expressions that he thought wrongly spelled or
otherwise imperfect. One item that he corrected throughout the text was the regional
form sumpang for standard sumping. Even crossouts and corrections in the exemplar
were recorded.
 33

4. For a catalogue of catalogues of Javanese manuscripts see van der Molen 1984. One cata
logue that escaped his attention is Miller 1982 which lists many of the Javanese manusc
ripts to be found in Australian libraries.
5. There is a second, much smaller library within the Kraton Kasultanan that is devoted
specifically to music and dance. Lindsay 1984 provides a full report on its contents.
6. The collection of the Sono Budoyo is the exception. Its contents were familiar to scholars
through a series of articles in the Jaarboek between 1931 and 1940. For many years after
Indonesian independence, however, Javanese literary and historical studies were in eclipse.
Berg, de Graaf, Pigeaud and the other Dutch scholars working during this period depen
ded almost exclusively on the Leiden and other European collections for their manusc
riptmaterial.
7. Since the death of its librarian, Ng. Sukirno, early in 1986, the manuscript collection of
the Museum Radya Pustaka has been closed much of the time.
8. On the Surakarta manuscript project see Wyatt 1982.
9. Compare, for example, the manuscripts described as belonging to R.H. Ijudin of Karang-
pawitan, Garut, Jawa Barat in Sodrie 1978:89.
10. Corespondence and articles for Caraka should be sent to S.O. Robson, Vakgroep Talen
en Culturen van Zuidoost Azië en Oceania, Reuvensplaats 3, Postbus 9515, 2300 RA
Leiden, Netherlands.
11. In some cases it may be inappropriate to announce the location of a manuscript that is
considered precious or private by its owner. It may then be adviseable to provide all details
but location, saving that to share with individuals who can be properly introduced into
the confidence of the owners.
12. See Behrend 1986 for an example of how such descriptions might appear.

REFERENCES

BEHREND, T.E.
1986 «Javanese Manuscripts in Indonesia : The Problem of Uncatalogued Collections», Caraka
9:9-18.
BRAKEL-PAPENHUYZEN, C.
1975 «Manuscripts of Javanese Court Dances», B.K.I. 131:344-348.
CAREY, P.B.R.
1981 Babad Dipanegara : An account of the Outbreak of the Java War (1825-1830). Kuala
Lumpur : The Malaysian Branch of the Royal Asiatic Society, Monograph n°9.
de CASPARIS, G.J.
1975 Indonesian Palaeography. A History of Writing in Indonesia from the Beginnings to
c. 1500 A.D. Leiden : Brill.
DARUSUPRAPTO
1985 «Arti dan Nilai Babad Dalam Kebudayaan Jawa» in : Soedarsono, Djoko Sukiman &
Retna Astuti (eds), CitraPahlawan Dalam Kebudayaan Jawa. Yogyakarta : Javanologi.
FLORIDA, Nancy K.
1981 Javanese Language Manuscripts of Surakarta, Central Java : A Preliminary Descriptive
Catalogue. Ithaca.
34

GIRARDET, Nikolaus
1983 Descriptive Catalogue of the Javanese Manuscripts and Printed Books in the Main Librar
iesofSurakarta and Yogyakarta. Wiesbaden.
HADIDJAJA, Tardjan
1976-1982 Serat Centhini, kalatinaken miturut aslinipun, kanthi kamus Centhini. 6 fasci
cles: 1,11,111(1976); IV (1977); V, VI (1982). Yogyakarta.
HOLLE, K,F,
1882 Tabel van Oud- en Nieuw- Indische Alphabetten van Nederlandsch-Indie. 's-Hage en
Batavia.
KUMAR, A.L.
1976 Surapati, Man and Legend. A Study of Three Babad Traditions. Leiden.
LINDSAY, Jennifer
1984 «The Krida Mardawa Manuscript Collection», B.K.I. 140:248-262.
MILLER, G.
1982 Indonesian and Malayan Traditional Manuscripts Held in Public Collections in Aust
ralia. Canberra : Australian National University. Bibliographic Series, n°2.
MOLEN, Willem van der
1984 «A Catalogue of Catalogues of Javanese Manuscripts», Caraka IV: 12-49.
MUDJANATTISTOMO, Drs.
1971 Katalogus Manuskrip Kraton Jogjakarta. Jogjakarta.
PIGEAUD, Th.P.Th.
1933 «Beschrijving van een verzameling Javaansche Handschriften, onder berusting van
Dr. Th. Pigeaud te Jogyakarta», Jaarboek. Koninklijk Bataviaasch Genootschap vanKuns-
ten en Wetenschappen, 1:254-263.
1933 «Beschrijving van een verzameling Javaansche Handschriften, onder berusting van
Dr. Th. Pigeaud te Jogyakarta», Jaarboek 111:336-342.
1937 «Beschrijving van een verzameling Javaansche Handschriften, onder berusting van
Dr. Th. Pigeaud te Jogyakarta», Jaarboek IV:273-277.
1940 «Beschrijving van een verzameling Javaanse Handschriften, onder berusting van Dr.Th.
Pigeaud te Jogyakarta», Jaarboek VII:214-219.
1967-1980 Literature of Java. Catalogue Raisonné of Javanese Manuscripts in the Library
of the University of Leiden and Other Public Collections in the Netherlands. Leiden :
M.Nyhoff Vol.I (1967) ; II (1968) ; III (1970) ; IV (1980) .
1975 Javanese and Balinese Manuscripts and Some Codices Written in Related Idioms Spo
ken in Java and Bali. Descriptive Catalogue. Wiesbaden.
POERBATJARAKA, R.M.Ng et al.
1950 Indonesische Handschriften. Bandung : A.C. Nix & Co.
SODRIE, Achmad Cholid
1978 «Sumbangan penelitian epigrafi dan naskah bagi data arkeologi Islam». Lokakarya
Arkeologi. Tahun 1978. Yogyakarta, 21-26 Pebruari 1978. Jakarta : Puslit Arkenas:83-92.
VAN NIEL, R.
1970 A Survey of Historical Source Materials in Java and Manila. University of Hawaii.
Asian Studies Program. Asian Studies at Hawaii, n°5.
 35
APPENDIX:
MANUSCRIPT LISTS FROM INDONESIAN MUSEUMS

I have assembled for this appendix a list of manuscripts belonging to the several
Indonesian museums which I have been able to reconnoitre, either by mail or in person.
I have not attempted to standardize or unify the material in any significant way. The
details presented are all that have come to me. For the "Study Collection" of the Sono
Budoyo that means no more than titles, many of which are surely misleading. More
details were available on the collections of the Museum Prabu Geusan Ulun and
Museum Negeri Mpu Tantular, including in some cases the original copyist of the
manuscript or its later owners. The order in which titles are presented is also generally
copied directly from the original sources. An index, however, has been compiled to
make reference to specific titles found in these collections a simple task. Constraints on
space, however, prevent the inclusion of this index here. It may be obtained upon ap
plication to the author, Asian History Centre, Australian National University, Canberra,
ACT, Australia 2601.

Sumedang, Jawa Barat: Museum Prabu Geusan Ulun. According to a

large brochure provided by the Museum, 15 manuscripts are in its keeping. They in
clude 1 in Old Javanese, 6 in Modern Javanese, 7 in Sundanese and 1 in Arabic. The
bare details of title, script, size and length are given below, together with a few com
ments on content as provided in the brochure.

Prabu Siliwangi. SCRIPT, Javanese; LANGUAGE, Javanese; SIZE, 28x18 cm;

length, 187 pages; notes, A synopsis of this manuscript has been prepared in
Indonesian by a team from the EFEO in Jakarta.

Qur'an Tulisan Tangan. script, Arabic; language, Arabic; size, 42.5x26.5

cm; length, 30 juz; notes, Copied by R. Haji Abdulmajid of Sumedang.

Kitab Waruga Jagat. SCRIPT, pegon; LANGUAGE, Old-Javanese; DATE, 8

Rayagung, Alip, 1117 A.H. (24 March 1706; the hijrah year 1117, however,
was not Alip but Jimawal); copied by M. Ngabehi Parana; SIZE, 25x18 cm;
LENGTH, 114 pages;

Manakib Kangjeng Syech Abdul Kodir Jaelani. SCRIPT, pegon; LANGUAGE,

Javanese; size, 35x22 cm; length, 159 pages; notes, The manuscript was ob
tained from R. Ayu Rajaningrat, wife of R.A.A. Martanegara, Bupati of Ban
dung.

Kitab Nasihat Ke-I. SCRIPT, pegon; LANGUAGE, Sundanese; SIZE, 22x39.5 cm;
LENGTH, 65 pages; NOTES, "Nasihat/Pepatah yang disampaikan orang yang lebih
tua kepada sanak keluarganya serta anak cucunya;" the manuscript came from
the collection of R. Ating Natadikusumah.

Kitab Nasihat Ke-II. script, pegon; language, Javanese; notes, The

manuscript was obtained from R. Ating Natadikusumah.

Kitab Paririmbon. SCRIPT, Javanese, Sundanese, Arabic; LANGUAGE,

Javanese, Arabic; size, 21x15 cm; length, 145 pages; notes, The manuscript
was obtained from R. Ating Natadikusumah.
36

Wawacan Batara Rama, script, pegon; LANGUAGE, Sundanese; size, 34.5x23

cm; LENGTH, 293 pages; notes, The manuscript was obtained from R. Ating
Natadikusumah.

Wawacan Angling Darma. SCRIPT, pegon; LANGUAGE, Javanese; size, 22x7.5

cm; LENGTH, 147 pages; NOTES, The manuscript was obtained from R. Ating
Natadikusumah.

Wawacan Kangjeng Nabi Muhammad, s.a.w.. SCRIPT, pegon; LANGUAGE,

Sundanese; SIZE, 34x22 cm; NOTES, The manuscript was obtained from R. Ating
Natadikusumah.

Wawacan Kangjeng Syech Abdul Kodir Jaelani. script, pegon; language,

Javanese; SIZE, 35x21 cm; LENGTH, 279 pages; notes, The manuscript was ob
tained from R. Ayu Rajaningrat.

Wawacan Nurbuwat. script, pegon; LANGUAGE, Sundanese; size, 21.5x34 cm;

LENGTH, 241 pages; NOTES, The manuscript was obtained from R. Ayu
Rajaningrat. "Diawali cerita ketika Nabi Muhammad masih dalam alam
cahaya (nurbuwat), lalu cahaya itu turun kepada Abdullah bin Abdulmuthalib..
Mimpi Abdulmuthalib tentang pohon besar yang menjangkau langit dan lahir-
nya Abdullah dan Amir Hamzah."

Wawacan Penganten Tujuh. SCRIPT, pegon; LANGUAGE, Sundanese; SIZE,

21x17 cm; LENGTH, 73 pages; NOTES, The manuscript was obtained from
R. Ayu Rajaningrat. "Diawali dengan kisah diciptakannya Hawa dari segumpal
daging tulang rusuk Nabi Adam. Kisah berkisar sekitar 7 istri para Nabi,
yang oleh pengarang diidentifikasikan puteri 7, Hawa, Julaeha (Nabi Musa),
Ratu Balkis (Nabi Sulaeman), Hadijah, Aisah (Nabi Muhammad), Fatimah
(Ali).'

Wawacan Suluk, Wawacan Dua Pandita Rat Sareng Raka. SCRIPT, pegon;
LANGUAGE, Sundanese; SIZE, 20.5x17 cm; LENGTH, 107 pages; • NOTES, The
manuscript was obtained from R. Ating Natadikusumah.

Sajarah Sumedang. notes, "Yasa Kangjeng Pangeran Sumedang, P.A.

Suriaatmaja, Bupati Sumedang ping 1 Desember 1901."

Cirebon, Jawa Barat: Museum Kraton Kasepuhan. According to R. Saleh,

the Kepala Lurah Kraton Kasepuhan, the Museum Kraton Kasepuhan itself does not
own any manuscripts. There are manuscripts inherited from earlier times, but they are
in the private possession of the Sultan. The Sultan does, however, intend to establish a
library at some time in the future. Titles and general categories of books informally
recalled by R. Saleh as being among the kraton manuscripts include: Babad Galuh]
Sajarah Cirebon; Kasusastran Candra-Sengkala [=Babad Sangkala ?); Layang Anbi'a\
Silsilah Nabi/Waliyullah; Mahabarata; and assorted kitab Islam. These titles may
be supplemented by those reported in Sodrie 1978: Andarul Wujud; Primbon; Kitab
Parukunan; Salinan Saking Buku Kina (hukum); Kitab Jawakib; and Bayanuddin.
 37

Daerah Istimewa Yogyakarta: Museum Negeri Sono Budoyo. There was

one collection of Sono Budoyo manuscripts that Girardet was not able to catalogue.
This is the so-called Studie Koleksi that is kept not in the library building behind the
museum, but in the museum itself. It consists of some 186 numbered items, though
some are now absent from the shelves and presumed lost. The list given below is taken
directly from the Sono Budoyo's own shelf list. No further details are available. The
reader is referred to the index at the end of this article in which all manuscripts herein
mentioned or described are alphabetically listed.

Studie Koleksi, rak 1:

1, Serat Jayalengkara; 2, Serat Jayalengkara, jilid I; 3, Serat Jayalengkara,

jilid II; 4, Serat Pakem Lengkara; 5, Serat Suluk Jayalengkara (Sunan Giri);
6, Serat Panji Jayalengkara; 7, tidak ada; 8, tidak ada; 0, Serat Babad
Ngalengkadiraja sarta Ramawijaya; 10, Serat Lokapala; 11, Serat Panji Ben-
dara R. Ayu Kaptin; 12, Serat Panji Kala Jayakusuma; 13, Buku dari
Raden Tumenggung Suryadi; 14, Serat Panji Wangsul; 15, Serat Panji
(seratan R.M. Sukamdi); 16, Buku Kaligrafi th. 1851; 17, Arjuna Sasra;
18, Arjuna Sasrabahu (H.B. V); 19, Serat Kidungan; 20, Serat Gandrung
Turida; 21, Jembawan Ngejawa; 22, Pengetan/Serat Krida Aksara; 23,
Cariyos Ringgit Gedog, jilid I; 24, Ramayana (Kanda Ramayana); 25,
Pakem Gedog (Kanda Ringgit Gedog); 26, Pakem Wayang Gedog; 27,
Serat Pakem Ringgit Gedog, Panji Hamong Subrata; 28, Pakem Ringgit
Gedog, Sriteja Lengkara; 29, Cariyos Ringgit Gedog, P. Asmarabangun-Panji -
Keling III; 30, Silsilah/Primbon R.M. Suryamurcita; 31, Tak berjudul
(Jawa Kuno); 32, Serat Purwa mawa sekar, Rabinipun Ongkawijaya; 33,
Serat Purwa; 34, Serat Ringgit Purwa, Rabinipun Sentanu; 35, Serat
Panji; 36, Turunan Pakem Pandu Papa/Banyut (Solo); 37, Angger-Angger
Tatakrama; 38, Lahiripun Sekutrem; 39a, Serat Wiwaha Aji Resi Pranawa
kenya P.B. IV; 39b, Topeng Lakon Purwa (lampahan topeng waja Ian gam-
baran prunggu); 40, Gancaran Basa-Basa; 41, Sekar Bramara Wirasita; 42,
Serat Rama; 43, Serat Warah Hidayat Jati; 44, Serat Taj usai at in; 45, Serat
Tajusalatin Yasadipura 46, Serat Panji; 47, Serat Purwa Kanda; 48, Serat
Partakrama; 49, Serat Babad Giyanti; 50, Serat Babad Giyanti (Mataram-
Madiun); 51, Serat Damarwulan.

Studie Koleksi, rak II:

52, Babad Giyanti (G.K.R. Maduretna); 53, Babad Giyanti (Hameng-

kubuwana I); 54, Barata Yuda; 55, tidak ada; 56, Barata Yuda (T. Man-
gunkusuma, jaman H.B. II); 57, Serat Babad Ajisaka; 58, Arungbinang,
Pakem Duwung, saking Ronggawarsita; 59, Para Dalang saha Aji-ajinipun
(gambar); 60, Kawruh Pedalangan, suluk gangsa; 61, Partakrama; 62,
Serat Dewaruci (Surakarta); 63, Pawukon; 64, Pawukon (bergambar); 65,
Pawukon (buku sudah rusak); 66, Pawukon (bergambar); 67, Pawukon
(bergambar); 68, Pawukon (rusak); 69, Pawukon temanten Hajar Artadriya
(diperbaharui oleh S. Giri); 70, Tali Wara; 71, tidak ada; 72, Babad Nitik
Sultan Agung; 73, Kartasura; 74, Dandang Gendis; 75, Buku Babad
Mataram; 76, Buku Babad Mataram; 77, Babad Mataram; 78, Babad
Mataram; 79, Babad Tanah Jawi (Majapahit-Senapati); 80a, Sarasilah H.B.
V; 80b, Serat Gandakusuma (Banjar Ngalim); 81, Serat Jayasemangun;
82, Babad Pedalangan; 83, Rama Nitik; 84, Serat Rama; 85, Serat Rama;
86, Lokapala; 87, Serat Cabolek; 88, Srikandi meguru manah (waktu P.B. ke
Yogya); 89, tidak ada; 90, Ringgit Purwa (G.P.H. Hangabehi/H.B. VIII);
38

91, Serat Suluk Kamandaka; 92, Kitab Tatakrama (R.T. Cakraningrat);

93, Sejarah Kidungan (bergambar); 94, Serat Babad Giyanti/Babad Sengkala;
95, Babad Giyanti/Babad Demak; 96, Serat Babad Dipanagara (H.B. IV -
H.B. V); 97, Sorogan Pratelan Mangganing Kautaman; 98, Serat Pratelan
Mangganing Kautaman; 99a, Serat Manikmaya (Suryamataraman); 99b,
Serat Manikmaya; 100, Babad Sengkala (1750); 101, Serat Kramaleya;
102, Serat Sindula.

Studie Koleksi, rak III:

103, tidak ada; 104, Serat Suluk Plencung; 105, Serat Tejakusuma; 106,
Serat Sanasunu; 107, Serat Kidungan 1907; 108, Serat Damarwulan; 109,
Serat Babad Giyanti lebar Cina bawah Kartasura; 110, Babad Kartasura;
111, Centini Surakarta ing Suryadiningrat; 112, Serat Abdul Asmarasupi;
113, Babad Sinuwun Raja; 114, Serat Siwaka; 115, Serat Cemporet; 116,
Serat Jaka Kahunengan; 117, Serat Sarat Utami (Sinuwun Amangkurat);
118, Primbon Jawi; 119, Bab Pawisman utawi Dedongengan; 120, Primbon
Ahli Tetanen Surakarta (Damarwulan Ngaret); 121, Pustaka Raja; 122,
Kawontenanipun Tahun (rusak); 123, Babad Giyanti; 124, Serat Babad
Jumenenganipun H.B. I ing Kebanaran; 125, Pawukon Jawa Islam; 126,
Serat Ambiya 1925 (R.T. Mangundiguna); 127, Pawukon; 128, Babad Kar
tasura (Ratu Timur); 129, Jaka Suma; 130, Jayengtilam (Panji); 131,
Babad Pejajaran; 132, Rerenggan Tata/Kidungan Islam Jawa; 133, Serat
Menak Lare; 134, Baya Asmara; 135, Sejarah Cirebon; 136, Pakem
Ringgit Purwa, Mintaraya; 137, Serat Cariyos Pendawa Dadu; 138, Babad
Cirebon; 139, Nundung Kala (Kidungan Ajisaka); 140, Darma Gandul
(Surakarta 1848); 141, Serat Petungan Jawi/Candrasengkala; 142, Serat
Suluk Pustaka Rancang; 143, Pratelan Blanjan (G.K. Ratu Ageng)] 144,
Suluk (rusak); 145, tidak bisa dibaca (rusak); 146, Serat Ngelmu Wirasat
sarta Wirayat 147, Serat Kagunganipun G.K.R. Maduretna; 148, Serat
Kagunganipun G.K.R. Maduretna; 149, Pakem Cirebon; 150, Babad
Rekatama Manukma dateng Dewaruci; 151, Pratelan Wangsalan Warni-
Warni; 152, Janturan sarta Jarwanipun Jejeran; 153, Wardining kang War-
sita (bab Slawatan/Arab); 154, Buku Kidungan; 155, Sorogan Isining Buku
Suluk; 156, Serat Angling Darma; 157, Bakda Perang Brontayuda; 158,
rusak tak dapat dibaca; 159, Kertapati van Klungkung; 160, Kidungan; 161,
Kidungan Islam; 162, Babad Mentawis; 163, Kawruh Wayang; 164, tidak
ada; 165, Aji Sentala; 166, Primbon (rusak); 167, Tajusalatin (rusak); 168,
Tajusalatin (rusak); 169, Tajusalatin (rusak); 170, Empu Rama (dua); 171,
Primbon Bergambar Menak Jayengrana; 172, Lakon Dewata Cengkar (Siti
Nurul); 173, rusak; 174, Pawukon; 175, Tedakan kanda serat Petangan
Warni-Warni (1955); 176, Dolanan Driji Sesorahipun... (Radyapustaka);
.

177, Serat Babad Cina; 178, a) Wawasan bab Mekaripun basa Jawi; 178,
b) Wawasan bab mekaripun pemenang no. 2 Yasawidagda; 179, Serat Sonteng
Ngewrat Kidungan Puji-Puji utawi Donga Jawi Kabudan; 180, Caranipun
Dukun Angruwat; 181, Serat Pangruwatan Cepenganipun Dalang Padusunan
(R. Tanoyo); 182, tidak ada; 183, printed book; 184, printed book; 185,
printed book; 186, Babad Sengkalan wiwit Kartasura.

Surabaya, Jawa Timur: Museum Negeri Mpu Tantular. In 1984 the

Museum Negeri Mpu Tantular mounted an exhibition of old books and manuscripts to
showcase the Javanese literary heritage. Most of the manuscripts displayed belonged to
 39

Serat Yusuf. IDEN. NO., 4474; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; SIZE, 42x3.9 cm; LENGTH, 129 leaves; NOTES, Obtained from Sdr.
Wiryo, Bondowoso.

Serat Yusuf. IDEN. NO., 2036; MATERIAL, lontar; SIZE, 38.7x4 cm; LENGTH, 53
leaves; notes, Prose; obtained through the Proyek Pengembangan Per-
museuman, 1976.

Serat Yusuf. IDEN. NO., ???; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; size, 41.5x3.5 cm; LENGTH, 162 leaves; NOTES, Prose; obtained
through the Proyek Pengembangan Permuseuman, 1976.

Serat Yusuf. IDEN. NO., 5336; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; SIZE, 28x3 cm; LENGTH, 97 leaves; NOTES, Obtained from Sdr. Talib
Sigiarwoko, Jl. Kawi, Malang.

Mïroj Nabi. IDEN. NO., 4463; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; SIZE, 30x3 cm; LENGTH, 191 leaves; NOTES, Damaged; obtained from
Sdr. Lasmi, Lamongan.

Mïroj Nabi. IDEN. NO., 4466; material, lontar; script, Javanese; language,
Javanese; SIZE, 25x3 cm; LENGTH, 209 leaves; NOTES, Damaged; obtained from
Sdr. Mojomanis, Lamongan.

Damar Wulan (wayang krucil). IDEN. NO., 5334; MATERIAL, lontar; SCRIPT,
Javanese; LANGUAGE, Javanese; SIZE, 32x4 cm; LENGTH, 191 leaves; NOTES, Ob
tained from Sdr. Talib Sugirwoko, Jl. Kawi, Malang.

Sri Sadana. IDEN. NO., 4467; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; SIZE, 30x3.5 cm; NOTES, Obtained from Sdr. Mojomanis, Lamongan;
copied by Trunadiwangsa in Wanakerta.

Sri Sadana. IDEN. NO., 4475; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; size, 27x2.5 cm; LENGTH, 51 leaves; NOTES, Kidungan gancaran; ob
tained from Sdr. Soto, Drs. Lopang, Lamongan.

Serat Mursada. IDEN. NO., 4476; material, lontar; SCRIPT, Javanese;

language, Javanese; SIZE, 30.5x4 cm; LENGTH, 108 leaves; NOTES, Damaged; ob
tained from Sdr. Daim, Drs. Lopang, Lamongan; "berisikan uraian mengenai
resep atau ramuan obat-obatan tradisional beserta nama tumbuh-tumbuhan
yang bisa dipakai untuk ramuan obat; dan uraian beberapa macam penyakit
dan cara penyembuhannya dengan memakai obat tersebut."

Serat Menak IDEN. NO., on loan; MATERIAL, lontar; SCRIPT, Javanese;

LANGUAGE, Javanese; SIZE, 24.5x3.1 cm; LENGTH, 123 leaves; NOTES, Borrowed
from Sunaryo Umar Sidik, Surabaya.

Serat Menak. IDEN. NO., on loan; MATERIAL, lontar; SCRIPT, Javanese;

LANGUAGE, Javanese; SIZE, 16.5x2.8 cm; LENGTH, 69 leaves; NOTES, Borrowed
from Sunaryo Umar Sidik, Surabaya.

Lontar Keislaman (?). IDEN. NO., on loan; material, lontar; SCRIPT,

Balinese; LANGUAGE, Javanese; SIZE, 20.4x2.9 cm; LENGTH, 69 leaves; NOTES,
Borrowed from Sunaryo Umar Sidik, Surabaya.
40

the museum, others were borrowed expressly for the exhibition. In August 1985 I
visited the museum, hoping to obtain a list of their manuscript holdings. At that time
all the museum's manuscripts had been sent to the Museum Nasional in Jakarta for
conservation, and no master list seems to have been kept. The head of the museum
was able to give me a program to the previous year's exhibition. The manuscript info
rmation given there is reproduced below. The entries without accession numbers were
borrowed from the individual indicated. The museum may own more manuscripts than
those displayed at the exhibition. It is interesting to note here that there is some con
fusion in the program over the use of the word "naskah" — a confusion also evident in
several responses to my mailed enquiries — so that both handwritten manuscripts and
printed books are labelled "naskah;" it may well be, therefore, that some of the
"manuscripts" described below are actually printed Dutch editions.

Serat Ramayana. IDEN. NO., 4464; MATERIAL, lontar; SCRIPT, Javanese;

LANGUAGE, Javanese; SIZE, 35x3 cm; LENGTH, 102 leaves; NOTES, Obtained from
Sumitro of Tuban.

Serat Ramayana. IDEN. NO., XI.62; MATERIAL, lontar; SIZE, 43x3.8 cm; NOTES,
Originally part of the collection of the Stadelijke Historische Museum,
Surabaya.

Serat Ramayana. IDEN. NO., 2034; MATERIAL, lontar; SCRIPT, Balinese;

language, Balinese-Javanese (?); size, 54x3.7 cm; LENGTH, 209 leaves; notes,
Obtained through the Proyek Pengembangan Permuseuman, 1976.

Serat Yusuf. IDEN. NO., 2035; material, lontar; script, Javanese; LANGUAGE,
Javanese; size, 34x3 cm; length, 144 leaves; notes, Obtained through the
Proyek Pengembangan Permuseuman, 1976.

Serat Yusuf. IDEN. NO., 4462; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; SIZE, 30.5x3.5 cm; LENGTH, 122 leaves; NOTES, Obtained from Sdr.
Afan, Drs. Sarirejo, Lamongan.

Serat Yusuf. IDEN. NO., on loan; material, lontar; SCRIPT, Javanese;

language, Javanese; size, 36x3.5 cm; LENGTH, 121 leaves; NOTES, Borrowed
from Sdr. Faqih, Gresik.

Serat Yusuf. iden. no., 4469; material, lontar; script, Javanese; language,
Javanese; size, 45.5x3 cm; length, 132 leaves; notes, Damaged; obtained from
Sdr. Margono, Tambak Arum, Surabaya.

Serat Yusuf. iden. no., 4471; material, lontar; SCRIPT, Javanese; language,
Javanese; size, 27x3 cm; length, 261 leaves; notes, Damaged; obtained from
Sdr. Prayitno, Tambak Arum, Surabaya.

Serat Yusuf. IDEN. NO., 4473; material, lontar; script, Javanese; LANGUAGE,
Javanese; SIZE, 21x3 cm; LENGTH, 218 leaves; NOTES, Obtained from Sdr.
Siwardi, Surabaya.

Serat Yusuf. IDEN. NO., 5335; MATERIAL, lontar; SCRIPT, Javanese; LANGUAGE,
Javanese; SIZE, 23x3 cm; length, 118 leaves; NOTES, Damaged; obtained from
Sdr. Talib Sugiarwoko, Jl. Kawi, Malang.
 41

Lontar Keislaman (?). IDEN. no., on loan; material, lontar; script,

Balinese; language, Javanese; size, 18.8x2.1 cm; length, 56 leaves; NOTES,
Borrowed from Sunaryo Umar Sidik, Surabaya.

Al Qur'an. iden. no., 4433; material, paper; script, Arabic; language,

Javanese, Arabic; SIZE, 32x21 cm; length, 171 pages, 15 juz; NOTES, Copied by
H. Abdul Wahab (d.1977), Trenggalek.

Serat Menak. IDEN. NO., 4119; MATERIAL, paper; SCRIPT, Javanese; LANGUAGE,
Javanese; size, 34x21 cm; length, 171 pages, 20 lines/page; NOTES, Partially
damaged; obtained from Ibu Riadi, Jl. Lesti, Surabaya.

Serat Menak. IDEN. no., on loan; material, dluwang Panaraga; script,

Javanese (Jawa baru individual); LANGUAGE, Javanese; SIZE, 37x26 cm; LENGTH,
172 pages, 25 lines/page; NOTES, Damaged; borrowed from the IKIP Surabaya.

(tanpa judul). IDEN. NO., 7669; MATERIAL, paper; SCRIPT, Javanese;

language, Javanese; size, 31x18.5 cm; LENGTH, 192 pages, 17 lines/page;
NOTES, Badly damaged; obtained at Lawang, Malang; concerns the Chinese ex
pedition against Java.

Damar Wvian (pakem wayang krucil). IDEN. NO., 7670; MATERIAL, paper;
script, pegon; language, Javanese; size, 34x21 cm; length, 237 pages, 19
lines/page; NOTES, Partially damaged; obtained in Mojokerto.

Serat Ambiya. IDEN. NO., on loan; MATERIAL, paper (photocopy); SCRIPT,

pegon; language, Javanese; size, 32.5x21 cm; length, 473 pages, 17
lines/page; notes, Obtained from Drs. Sutardi, Surabaya.

Serat Ambiya. IDEN. NO., on loan; MATERIAL, paper; SCRIPT, Javanese;

language, Javanese; SIZE, 34x21 cm; length, 217 pages, 19 lines/page; notes,
Partially damaged; borrowed from Sunaryo Umar Sidik, Surabaya.

Naskah Keislaman. IDEN. NO., on loan; MATERIAL, paper; SCRIPT, Javanese;

language, Javanese; size, 32x20 cm; length, 200 leaves; notes, Badly
damaged; acquired in Tuban.

Naskah Keislaman. IDEN. NO., on loan; MATERIAL, paper; SCRIPT, pegon;

LANGUAGE, Javanese; SIZE, 34x21 cm; LENGTH, 173 pages, 13 lines/page; NOTES,
Partly damaged; acquired in Tuban.

Mataram, Lombok: Museum Negeri Nusa Tenggara Barat. The following

list of titles was provided by the director of the Museum Negeri N.T.B., Drs. Abd.
Wahab H. Ismail. While many of the manuscripts are Javanese, others are Balinese
and Sasak. The list does not make clear that the museum may actually own several
copies of each title. An intensive transcription program has been underway for some
time. All of the manuscripts listed except the Takepan Baginda Amir have been
transcribed.
42

1, Takepan Dewi Rengganis; 2, Kertanah; 3, Puspakerma; 4, Dajal; 5,

Bandarsela; 6, Kotaragama; 7, Himpunan catatan kuna daerah Bima; 8,
Babad Selaparang; 9, Takepan Cupak Gurantang; 10, Takepan Batu Den-
deng; 11, Takepan Baginda Amir; 12, Jatiswara; 13, Takepan Nabi Ber-
cukur; 14, Takepan Obat-obatan; 15, Takepan Agama Hindu; 16, Takepan
Monyeh; 17, Lontar Pewayangan; 18, Takepan Pengewa; 19, Takepan
Mahabrata; 20, Takepan Rama Dewa; 21, Takepan Banjaran Sari; 22, Lon
tar Penanggalan; 23, Takepan Wargesari; 24, Lontar Bukit Barji; 25,
Takepan Manuk Kingkin (Pawukon); 26, Takepan Gandar Sari; 27, Babad
Praya; 28, Babad Mataram; 29, Lontar Sifat Duapuluh; 30, Lontar
Undang-undang Persawahan; 31, Takepan Unduk; 32, Takepan Syareat Islam;
33, Takepan Dajal Napiah; 34, Takepan Petal Jemur; 35, Takepan Amir
Amsyah; 36, Lontar Sinarahulan; 37, Lontar Sarimanik; 38, Takepan Wong
Menak; 39, Takepan Ratu Wijaya; 40, Babad Yunan; 41, Keropak Lawe;
42, Kropak Petuah Diyah Tantri; 43, Kropak Jayakrama; 44, Babad
Suwung.

Several museums contacted responded with the information that they do not own
any manuscripts. These include: Museum Wayang (Jakarta); Monumen Pangetan
Diponegoro (Yogyakarta); Museum Purbakala (Mojokerto); Museum Purbakala
(Trowulan); Museum Purbakala Bali (Gianyar); Museum Subak Bali (Tabanan). The
Museum Pendidikan Islam in Yogya wrote apologizing for not being able to send a list
of the manuscripts in their possession because of a "keadaan transisi" through which
the museum was passing (March 1986). The implication is that the museum does own
some manuscripts. A pamphlet sent by the Museum Diponegoro in Magelang mentions
a single work. It is the Kitab Takhrib [sic], an Arabic law book; but whether the
museum owns a manuscript (Dipanagara's own?) of this work or simply a printed copy
is not made clear. Darusuprapto 1985 mentions two manuscripts from museums that
did not respond to my mailing: a Babad Sumenep in the Koleksi Museum Pemda
Kabupaten Sumenep and a Babad Tawangalun in the Koleksi Museum Pemda
Kabupaten Banyuwangi. Finally, the Museum Gedong Kirtya (formerly the Kirtya
Liefrinck van der Tuuk) in Singaraja owns a very substantial collection of both Balinese
and Javanese manuscripts. Their holdings are partially catalogued in Pigeaud
1968:913-972, but the collection is constantly growing, and no recent, complete list of
materials is currently available.