317

Imagiri, near the town of Yogyakarta, Manuscripts containing information on the subject are registered in the General Index under the catchwords graves, Cërbon, Dëmak, Pjadilcwyu, Kudus, Muryapada, Tuban, Giri, Grësik, Surabaya, T embay at, Lawèt. 48.610 Notes on Dëmak mosque and graves : cod. 8980 no. 1. 48.620 Notes on Grësik and Giri graves: cod. AdKIT 1232/2. 48.630 Notes on Kuta Gëdé and Imagiri graves: cod. 8987 no. 1 (Babad Alit by Prawira Winarsa), 8987 no. 2, KITLV Or 37, KITLV H 778. 48.640 Notes on Tuban and Boja Nagara graves: cod. 8585. 48.700 Topography of Kratons, Beside sacred graves of holy men of Islam and Royal cemeteries, the planning and ar chitecture of Javanese towns and residences of Kings also has attracted the attention of Dutch scholars of the nineteenth and twen tieth centuries. They encouraged Javanese authors to write notes on the topography of some well-known places. The information acquired in this manner proved important also for students of folklore, law, economy and history. In some respects topographic notes are related to the notes on the local legends and sacred graves listed under the preceding heads (48.500 and 48.600). 48.710 Notes on Cërbon, topographic : cod. 7466 (= 10.773). 48.720 Notes on the Surakarta (and Yog yakarta) Courts, topographic, personalia: cod. 8652 f, NBS 102, KITLV Or 264.

48.730 Notes on the Yogyakarta Court and Royal compound: cod. 10.938/10.939 (illustrated), KITLV Or 31, KITLV Or 34, KITLV Or 261. 48.740 Notes on topography, local cults and folklore, various places: cod. 8652 d, 8652 j. 48.800 T ravels and Geography. Descriptions of travels, either really made or fictitious, are inserted in several Javanese books, both pre-Islamic and Muslim, be longing to historical and belletristic literature. The fourteenth century panegyric Nagara Kërtagama contains extensive descriptions of the Majapahit King’s travels through his dominions. In the encyclopedic poems Cabo- laiq and Cëntini, written in the eighteenth and nineteenth centuries, the principal char acters are vagrant students of religious lore. They are always wandering from one place to another. Probably the authors of the Cabolai) and Cëntini poems knew from per sonal experience the many places where they took their characters. Some nineteenth cen tury autobiographic texts also contain in teresting descriptions of travels, They have been listed under a separate head in Part Three, Belles-Lettres, of the present Synop sis (28.800). In Javanese civilization wandering and travelling were important features; the quest for something or somebody was the prin cipal motive of many actions, both in actual life and in fiction. Perhaps wandering men of religion of the pre-Islamic period and vagrant students of religious lore of the Muslim era were continuing an old tradition of spiritual life and behaviour, originating from ancient indigenous Javanese religious