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important place. Yoga methods are practised by officiant priests in order to establish con tact with the divine Presence and Eternal Order. Often samadhi, concentration, and yoga are combined. In many compendiums and books of notes on religious ritual yoga practices are mentioned. Interrelationship between yoga and magic practices is evident. Under the present head some manuscripts containing mainly texts on. yoga and samadhi have been collected. As usual the books also contain notes on other matters. Manuscripts containing relevant text have been registered in the General Index under the catchwords yoga and samadhi. 12.210 Javanese-Balinese notes on yoga practices, Prayoga nw, Sadhaka: cod. 5070 (= 10.580 = BCB prtf 67), 5112, 5114 (= 10.419 = BCB prtf 3), 5116, 5153 (= 10.600 = BCB prtf 69), 5165 (= 10.582 = BCB prtf 67), 5309, 5312, 9129 (Krt 81, Yoganira sat} Sadha- ka), 9211 (Krt 225, Yoga Sandi), 9423 (Krt 711, Yoga Nidra), 9530 (Krt 931, Sarira Tatwa), 9576 (Krt 1023, Yoga Catur Déwata), KITLV Or 329. 12.220 Treatises on samadhi: cod. 9446 (Krt 757, Janma Rahasya, Bud dhist), 9495 (Krt 863, Aditya Redaya), 10.082 (Krt 2045, Tatwa Samadi), 10.089 (Krt 2052, Darma Jati), 10.285 (Krt 2374, Samadi Laksana). 12.230 Ganda Pura Pëtak, on yoga and aksaras: cod. 9231 (Krt 265), 9670 (Krt 1195). 12.400 Javanese-Balinese exor cism (still group C, 11.000). In Javanese- Balinese religious practice various exorcist rites were in use. The possibility of averting

evil influences and prohibiting bad spirits to do harm was generally accepted. As a rule exorcist rites were supposed to have that effect by disclosing the mythic origin of the demon who was believed to bring misfortune or to cause unhappiness. In Java and Bali the rites have a generic name: lukat or ruwat, words which convey the idea of loosening and delivering. Exorcist rites probably belong to an early period of the history of favanese and Balinese culture. It is not known, how ever, how old the texts in the present manu scripts are. In Bali the fear of léyaks, malignant spirits, is great. There is no clear evidence of léyak belief in Java; Java was haunted by spirits and spooks known under other names. In Bali leyak belief and concomitant exorcist rites seem to have occupied a more important place in religious life than com parable ideas and practices did in Java, either in the pre-Islamic period or afterwards. Barada is the mythic exorcist priest and witch-doctor par excellence, and Calon Aral} is the mythic witch. The Old Javanese Calon Arar} text has been registered in Part Three, Belles-Lettres (30.226). Javanese exorcist texts, closely connected with the wayajrj theatre, will be discussed in 31.190. Under the present head Javanese-Balinese texts mainly referring to exorcist practices of various kinds have been collected. Com pendiums of religious ritual and books on magic (see 40.370 and 40.400) sometimes also contain notes on exorcism. Manuscripts containing relevant texts have been registered in the General Index under the catchwords Barada, exorcism, Calon Aran,, léyak, lukat, ruwat.