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fluence in Java, which pervaded the whole of the culture: religion, mythology, literature and science on the one hand, and the in fluence of Islam, which in the main was restricted to religion and religious law, on the other. True, some literary works of Indian-Persian origin, written in the spirit of Islam (the Ménak Amir Hamza tales) became part of the belletristic literature of the Islamic period. But on the whole the Javanese adaptations do not differ in style from common Javanese poems with original subject-matters. Therefore they did not call for a special scholarly study like the older kawi literature of pre-Islamic origin. Both in van der Tuuk’s “Kawi-Balineesch- “Nederlandsch Woordenboek”, and in the major Javanese-Dutch dictionary by Gericke, Roorda, Winter and Wilkens, many quo tations from Javanese dictionaries are found. Winter’s “Kawi-Javaansch Woordenboek”, with explanations only in Javanese, published by the official Government Publishing House at Batavia, 1880 and 1928, is a compilation of notes and glosses collected from Javanese lexicographic works. In the pre-Islamic period, and in Bali, Javanese and Balinese scholars studying Old Javanese kakawins, often provided these texts with Javanese-Balinese or Balinese glosses, translations of single Old Javanese words or expressions. As a rule the glosses were written above and under the line of the original text, sometimes connected with the relevant words by tiny dotted lines. In a later stage of philological studies complete strings of glosses of Old Javanese poems were worked out to make literal translations m a (somewhat more) modem Javanese idiom.

Sanskrit slokas in Old Javanese texts were often explained and translated into Old Javanese or Javanese-Balinese in the same manner. In the Islamic period Javanese scholars studying Arabic religious treatises on Muslim theology and law also used to' provide these texts with Javanese glosses. These glosses were always written in Arabic script under the single Arabic words. In Voorhoeve’s “Handlist of Arabic Manuscripts” (1957) numerous codexes provided with Javanese glosses (in that book called translations) have been registered. In consequence of the wide divergence between Arabic and Javanese syn tax, as a rule the Javanese glosses did not make easily understandable sentences. In the same way the Kur’an was glossed. Prob ably the style of Javanese prose treatises on Islamic theology and law and Javanese Kur’an translations of a later period was influenced by Arabic syntax through the intermediary of the glosses. The General Index, under the catchword glosses, contains references to manuscripts glossed in the way as described above. Espe cially Old Javanese poems with glosses have been registered. Besides, relevant manuscripts have been listed under the catchword dic tionary. 45.260 Kawya Janaki, Old Javanese San skrit glossary, with short Sanskrit sentences : cod. 10.553 (= CB 46 = BCB prtf 43B, Krt 425). 45.270 Kërta Basa, Old Javanese notes on Sanskrit vocabulary and grammar: cod. 3131, 3899, 3906(2) (= BCB prtf 2), 3907 (Samuha Wacana), 4002, 4259, 4260, 4261, 4262, 4263, 4264, 4265, 4266, 5075, 5076, 5082, 5087, 5089, 5109(2), 5134,