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edifying and didactic-moralistic texts. Prob ably both groups developed together from Arabic texts, and in the eighteenth and nine teenth centuries lengthy Javanese poems were written by authors whose aim was both religious edification and education. In the present Synopsis edifying texts have been registered under a separate head on account of their connection with devotional practice, ritual and popular religious custom. Occa sionally they were sung or recited in religious meetings. Didactic-moralistic texts were not written to be recited in public. Remotely comparable didactic texts of the pre-Islamic period have been registered in 13.400. In the eighteenth and nineteenth centuries there arose a new interest in pre-Islamic literature. In the period of this classical renaissance Javanese authors studied some moralistic texts which contained survivals of Old Javanese literature. They will be discussed under a separate head (17.000). Influence of these Old Javanese moralistic lessons on didactic poems written by Mus lim authors of the eighteenth and nine teenth centuries is evident. Under the present head some com pendiums of positive Islamic didactic and moralistic texts are collected. Mostly the texts are based on Arabic books belonging to so-called wordly adab literature. In many cases a connection with Hadith tales is evident, however. In the same manner as mentioned under the preceding head, Malay books sometimes served as intermediaries between Arabic and Javanese authors, though in other cases the Javanese authors apparently were sufficiently well versed in Arabic learning to be able to dispense with intermediaries. Books on classical Malay

literature and catalogues of the collections of Malay manuscripts in Djakarta (van Ronkel, Verhandelingen KBG, vol. 57, 1909) and Leiden (Juynboll, 1899 and van Ronkel, 1921) are to be consulted to find Malay parallel texts of the Javanese didactic- moralistic poems which are discussed under the present head. Didactic-moralistic texts of a later period, not closely connected with religious tenets, but showing more original Javanese or Old Javanese characteristics, will be discussed under separate heads of the present Part One (17.600—18.500). The Tagu ’s-SalatIn, allegedly written by Imam Bukari (al-Bukhari) is the only text of this group of old didactic-moralistic Java nese books of Arabic origin which has been published (Semararj). In Poerbatjaraka’s opinion (“Kapustakan Djawi”, 1952, p. 149) the Taju Salatin text was modernized and edited by the early nineteenth century Sura karta Court poet Yasadipura. The name Bustam is reminiscent of the Bustan as- Salatln by ar-Ranlri, written in Malay. The Nawawi seems to be an adaptation of a part of ar-Ramri’s work. The Samud ibnu Salarn text is the subject-matter of Pijper’s thesis: “Het Boek der Duizend Vragen”, (Leiden, 1924). The Samapun tale was discussed by van Ronkel in TBG vol. 43, 1901. In “Ind. Handschriften” (1950), Poer- batjaraka registered the Samaijun and Imam Nawawi with the Pasantrèn literature, i.e. the literature of Muslim religious commu nities, together with a number of Islamic romances. In the present Synopsis the romances are discussed in Part Three, Belles-Lettres, (30.500 ff.). References to relevant manuscripts are