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cult to ascertain. Perhaps some of them, being closely connected with wayai) exor cism, are adaptations of old tales. They may date from the eighteenth century. Others seem to be much younger, the work of late nineteenth century poets. As a rule the poems written in tarjahan verse are older than those written in macapat metres. 30.331 Arjuna Pralabda in tetjahan verse, version A: cod. 2298, 3589 (= 4060 = BCB prtf 11). 30.332 Arjuna Pralabda in tëryahan verse, version B: cod. 3771, 3802 (= 4061 = 10.493 = BCB prtf 16). 30.333 Kunti Yajna in tërjahan verse: cod. 3917 (= BCB prtf 20). 30.334 Candra Bérawa in terjahan verse: cod. 3979-11 (= BCB prtf 11). 30.335 Prigel in various metres : cod. 9701 (Krt 1245). 30.336 Kala Gumantut} in agal metre: cod. 9526 (Krt 1499). 30.337 Guwa Gala-gala in tëqahan verse: cod. 9821 (Krt 1500). 30.340 Wayai) poems connected with exorcism. Originally the Java nese and Balinese wayai) theatre was closely connected with religious exorcist rites. Still a considerable number of wayai) plays turn on exorcism of evil beings and victory over demons. Bhlma and Arjuna are the classical heroes who most frequently appear as central figures in wayai) plays with a positive exor cist tendency, though other personages also can fill that part. Under some preceding heads (30.225— 30.260) ancient tales which are partly also exorcist texts (Calon Aral), Suda Mala etc.)

have been registered. These texts seem to belong to the indigenous Old Javanese tra dition, probably they are related to ancient myths. The wayai) exorcist tales listed under the present head, however, have more affinity with epic tales of originally Indian inspi ration. Regarding the central figures of epic ex orcist texts and related wayai) plays, Bhlma and Arjuna, there is a warranted suspicion that, in Java and Bali, Bhlma and Arjuna were given characters which originally be longed to indigenous Javanese mythic heroes or gods. Their exploits as described in Java nese wayat) plays and romances are different from their deeds according to the epics of Indian inspiration. In Java, Bhlma in partic ular has traits of an old-time nature god, and Arjuna has characteristics in common with the hero of the Panji romances. There is small doubt that Panji was originally an autochthonous culture hero (see 30.850 and Rassers, “Panji, the Culture Hero”, 1959). Viewed in this light the difference between Old Javanese exorcist texts of the Calon Arai) type, Javanese-Balinese and later Java nese epic romances, and wayai) plays with exorcist tendencies is not fundamental. All have the idea of struggle against evil powers and victory by means of religious exorcist rites or practices in common. Under the present head Javanese-Balinese epic wayai) purwa romances in macapat metres are collected. They are remotely com parable with the (perhaps older) prose tales which have been discussed under a previous head (30.215). The exorcist tendency of the poems is mostly clearer. The age of the texts is uncertain. Though the priority in time of the poems in tei)ahan metre, registered under