This letter of “Suluk Kotagede” is written in javanese characterand it has been changed into the artistic creation as “tembang macapat” (a song is clasiccal verses in high Javanese language). This “Serat Suluk Kotagede” is kept in the Sanubudoyo Museum Library, Yogyakarta and it has code of PB C 148.

The letter Suluk Kotagede is actually written in 30 different “Suluks”. The person who had re-written “Suluk Kotagede”, was Kramawijaya, these letters were given the name as “Letter Suluk Kotagede” as suggested by his father, Mertawijaya, where both of them came from Kotagede.

The are several names of “Suluk” that were written, these are:

Suluk Sasana Antaya, Suluk Wringin Sungsang, Suluk Tapa, Suluk Langit Pitu, Suluk Para Wali, Suluk Seksi Rogo, Suluk Tetanen, Suluk Angantih, Suluk Ambatik, Suluk Salat, Suluk Wulan Prakrama, Suluk Pralambanging Ngelmi, Suluk Tyang Layar Salat, Suluk Pustaka Rancang, Suluk Cublak Cublak Suweng, Suluk lampah Tigan Prakawis, Suluk Luwang, Suluk Leh Malaya, Suluk Kanjeng Nabi Muhammad Ingkang Pinarcaya Mangku Karatoning Ndonya, Suluk Kawi Purwakanti, Suluk Astabrata, Suluk Trasinyalam, Suluk Ratpenimungsa, Suluk Wandasari, Suluk Bramantya, Suluk Kitab Taksis, Suluk Kitab Ghaib, Suluk Seh Ngaripin, Suluk Ki Ujud Kasiyan, Suluk Gandarasa.

At the begining of the text is noted of when was being re-written. The texts were covered by the transparent papers and most of them had holes on them, therefore, the dates when all the “Suluks” were first being written. Was difficult to be traced.

There is explanation that the texts were re-written on the 9th of Sapar 1768 AJ (Anno Javanico), which is 12th of April 1840 AD (Anno Dominica) calendar. Therefore this is also explained that the house of “NDALEM NATAN” was built 11 years after these letters (Serat Suluk Kotagede) were written. “Ndalem Natan” was built in 1851 AD.

“Suluk Tetanen, Suluk Agantih, and Suluk Ambatik, are full of lessons, the explanation about “lessons that must be remembered” for the girls, so that the girls would have strong nation of purposes in life, that they will not be easily distracted into meaningless lives. In running their households these girls are given highly guided specialization (expertise), such as: specialization in Agriculture, Weaving, and in Batik Making, so that the girls would be from “vimudha”, meaning losing control of their lives ( such as confusion or bewildered, foolishness, and naivety). With the specialitazion that the girls have, they will be ables to understand the meaning of life from the point of views of cosmology, theology, and philosphy, that way the girls would be depicted as wise/skillful/capable, demure, yet hospitable to all sort of levels of the society in their daily life.

Source : Special presentation for World Craft Council Delegation, Kotagede Yogyakrta – 4 August 2014