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sidered by later Muslim Javanese authors as the prophetic wizard of heathendom, because in his time an amalgamation of imported Indian culture with elements of pristine in digenous Javanese civilization was effected (see 30.080, on the Ghatotkacasraya, also written by mpu Panuluh). It seems a likely supposition that the twelfth century was an important period of the cultural history of Java, and King Jaya Bhaya of Kadiri be came the outstanding representative of that era in the historical tradition of later Java nese authors. The above-mentioned remarkable features of the Bharata Yuddha and other kakawins of approximately the same period, the reigns of the Kadiri and Majapahit Kings, namely inserted notes on the name of a Royal pa tron, on the poet’s own name (probably a pen-name) and the date of the composition, suggest that all those poems really were meant to be panegyrics. Professor Berg (“Herkomst, vorm en functie der Middel- “Javaanse Rijksdelingstheorie”, Amsterdam 1953) even supposed that adulation and idolization of Kings were the principal mo tives of Old Javanese Court poets in writing kakawins. This supposition seems rather simplistic. P. J. Zoetmulder’s article “Kawi “and Kakawin” (BKI vol. 113, 1957) throws much light on the subject. Praise of a power ful patron mentioned by name and in some way brought in connection with the subject- matter of the tale is found in many literary products of Javanese authors, as well as poets belonging to other Courts of ancient Asia and Europe. In the present author’s opinion Javanese poets should not be denied common human curiosity and interest in good romantic tales, nor artistic sentiment and

pleasure in the pursuit of their art. They often professed to feel an inner urge to make poems. Out of the store-house of Indian literature they selected the subject-matter to make their epic poems. In several cases we do not know the reason why certain Indian tales were chosen to- be made into kakawins. The present author is inclined to suppose that Javanese poets were especially attracted by those Indian tales which had some affinity or at least some congeniality with indigenous legendary stories or folk-tales referring to the mythical origin of primeval tribal society (see “Java in the Fourteenth Century”, vol. V, 1963, p. 433 ff.). The Old Javanese Bharata Yuddha text is known by manuscripts of Balinese and Javanese origin, and it was glossed and afterwards adapted for use in modem times like the Ramayana text (see 30.000). The eighteenth and nineteenth century versions of Old Javanese Bharata Yuddha are called Brata Yuda (see 30.900). The Bharata Yuddha was edited by Gun ning in 1903, and translated into Dutch by Hooykaas and Poerbatjaraka (in Djawa, vol. 14, 1934). The edition of the Brata Yuda by Cohen Stuart (Verh. KBG vol. 27) contains notes referring to the Old Javanese Bharata Yuddha text. Under the present head priority of place is given to the Balinese manuscripts, because they contain the best preserved texts. Gun ning’s edition is based on Balinese manu scripts. Codexes of Javanese origin are rele gated to the second place, their texts are mostly corrupt. Manuscripts containing relevant texts have been registered in the General Index under the catchword Bharata Yuddha. The