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Index many references to historical texts, also to genealogies of armourers’ families, can be found under the catchwords empu and smithery. The various instances of magic practices and belief in magic influence, mentioned above, should make clear why in the present Synopsis magic is classed with science (or pre-science). Between pre-scientific magic practices, used to reach desired ends in the profane sphere, on the one hand, and reli gious methods which can lead to the ful filment of human needs and relief in the troubles of earthy existence on the other hand, a strict line must be drawn. Prayers and incantations addressed to the supreme Being(s), in combination with offerings and ritual, belong to the sphere of religion. Exor cist rites, believed to be efficient in purifying places or persons defiled by evil influences, are also important in Javanese religious prac tice. The interrelationship of ritual and myth (i.e. the genesis of cosmic and social Order) is clearly apparent in Javanese exorcist rites and tales, which lie at the root of the national wayat) theatre. It is admittedly a difficult task to draw a line between profane magic practices on the one side and sacral incantations and exorcisms on the other (see G. J. Held, “Magie, Hekserij en Toverij”, 1950). Since Islam became the official religion of Java, people became reluctant to associate exor cisms and purification rites (Javanese: ruwat, lukat), with religious belief. The reason why the Javanese ruwat wayait) plays of the Is lamic period have been registered in Part Three, Belles-Lettres, of the present Synop sis, has been explained in 31.190. All pre- Islamic incantations and exorcist rites, how

ever, have been classed with the religious texts in Part One (see 12.000 ff., 12.400 ff., and 15.500)ff.), on account of their religious origin. In 49.200 the distinction between magic on the one hand and folklore and super stition on the other is discussed. It is a fact that several manuscripts which are registered under the heads medicine and magic may contain interesting information for students of folklore. In Javanese literature there is no definite group of books bearing a common specific name (like Usada), containing information on magic practices and magic texts. Information of this kind is found scattered in many books of notes, mostly mixed with notes on other matters, espe cially incantations, prayers and mysticism, to say nothing of the books on medicines, divination and specific kinds of magic (katu- rav,gan etc.), connected with physiognomy, which are mentioned under special heads (40.010 and 40.500/41.600). The General Index (sub voce magic) has many references to manuscripts containing texts on magic or connected with magic. In common Dutch- Indian parlance magic is called “goena- goena” (guna-guna) and “stille kracht” (silent power). In some Dutch-Indian novels it plays an important role. As the term guna- guna would not be generally understood it is not used in the present book. It seems probable that magic practices and belief in the existence of magic influences belong to an early period of Javanese cul tural history. Some magic practices make use of material expedients, e.g. leaves with a magic figure or marks drawn or scratched on them. The origin of figures or marks of