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rer narkable. The text ends abruptly with a Story °f king Botahi of Daha in vain trying 0 do away with mpu Palyat. Coll, jëro Batu Amlapura. 14.927 54 pp., 30.214-J Sruddhayana, Old Javanese romantic P°em in Indian metres, kakawin, made in ali (S r i Udayana). Candra Séna is the hero the tale, which seems to belong to the '''ayag literature (see Zoetmulder, Ka- ^aijwan, p. 406). Udayana, king of bfas- |aa, is said to be an incarnation of Kama arna Murti). The conclusion of the poem ls hissing. Coll, jëro Batu Aya, Amlapura. 14.929 7 pp., 20.432 Durga Sagkala, tutur, Javano- alinese treatise on exorcism, lukat, con- aining several tales of Durga being cursed ^ n d afterwards exorcised, one time by ana, another time by the cowherds ki and 1 p atuk. Some paragraphs are reminiscent ° f Tantu Paggëlaran tales. Holy men like ta Pa Wagkeg and mpu Barag figure in the st °ries. Some fragments of Sanskrit slokas a re interspersed in the text. Coll, jëro Batu ^ka, Amlapura. 14.930 18 pp., 40.280 ^atulak, collection of drawings of Su Pernatural protectors, gods and spirits, panding or dancing, holding their attri- ü ^ e s, and some figures consisting of sacral c haracters. The drawings, on palmleaf or ° n Paper, were used as charms, applied on v arious places, or worn on the body as aniulets, for magic protection against evil. avano-Balinese explanations are added, he first drawing represents Pasupati, it

was used as a charm applied on a tugguh ( kind of amulet worn on the body). Coll. Pan Gordi, banjar Tëgah Kawan, Krambitan. 14.931 12 pp., 21.100 Janantaka, Aji-, Javano-Balinese, partly Balinese legendary tales on Bali, with frequent references to Java. Magku Koténu is mentioned, and some influence of Islam is apparent. Lines of corrupt Sanskrit, made in Bali, are interspersed in the text. It ends with a discussion on var ious agamas, called gagamans. Coll. Ida Rësi Ubug, Griya Dëlod Sëma, Ubug, Dèn Pasar. 14.932 11pp., 21.260 Widi Sas an a, Javano-Balinese, partly Balinese mythic and legendary his tory of nusa Tahak. The beginning is the descent of Cipta Rasmi and Mëlëg in a garden called Yag Sagsiya, where they were worshipped by the people of Tahak. Bujagga Rësi is the officiating priest who brings down Siwa Bëndé; this is the origin of the triad Pasëk Putih Dahi, Bandésa Mas and Kubayan. The major part of the text consists of precepts and ordinances on ritual given by Guru Tahak, apparently the mythical bujagga, and his disciple Isti Guru, who founded many puras, wandering through the countryside. In this connection Batur, Tumbuh and Gaduh are mentioned. At the end of the text the year 1118 Saka (AD 1196) is mentioned as the year of the founding of the pura Panuwugan, which is said to be connected with bujagga Isti Guru. The final paragraph contains a ban on cremating the dead; the corpses should be thrown into the sea or into a river. Coll.