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cient indigenous myths. The only reliable information on Javanese religiosity connected with ancient native concepts of the Unseen is found in the survivals of old agricultural fertility rites, cults of rice goddesses and worship of local spirits and in popular family customs on the occasion of circumcisions, weddings and funerals (“rites de passage”), still existing in many rural districts of Java. Some ceremonies connected with ancient cults are described in collections of notes, made by modern observers, both Javanese and Dutch. In the Synopsis those notes have been registered under 49.000. In the Islamic period of Javanese cultural history ancient myths and popular ceremonies connected with them survived. As the in fluence of Islam, henceforth the official religion of Java, increased, the survivals of ancient rites were in a way Islamized. Frag ments of Arabic prayers were recited oc casionally, and Muslim saints were made into personages of ancient mythic tales. In the present Synopsis legends of saints have been registered under 24.500. Evidently in pre-Islamic times a similar kind of acculturation was in progress. As Javanese written literature of the period was dominated by Indian culture, ancient in digenous mythic tales were clad in a pseudo Indian garb, and personages appearing in such tales were given names of Indian gods and heroes. Authentic texts exclusively dealing with indigenous Javanese rites and myths are not in evidence. All religious texts which have been registered in Part One of this Synopsis were written by authors living in a sphere where one of the great religious systems: Indian, Muslim or Christian, was dominant.

Information on ancient Javanese religion can only be obtained by means of deduction. The texts in which scholars have found vestiges of indigenous religious concepts have not been given a special paragraph in the present Synopsis, because evidently the Java nese authors’ intention was not to write on the ancient belief. Manuscripts which may prove interesting in this respect have been registered in the General Index under the catchwords exorcism, incantation, magic, rice-myth and spirits. Bali did not become a Muslim country like Java, and so in Bali the process of Indianization was not interrupted by Islam. Probably as a consequence of the immigra tion of Javanese courtiers and scholars un willing to become Muslims, and therefore seeking a refuge in Bali, Indianization of Balinese culture was even accelerated. Java- nese-Balinese literature preserved Old Java nese texts of all kinds, many of them impregnated with Indian religious ideas. Moroever, in the course of time Javanese literature in Bali had a development of its own, divergent from the contemporaneous literature in the homeland. In the field of religion both the divergency and the autonomous development of Javanese- Balinese literature are apparent. In Muslim Java, religious literature was of course dom inated by Islam, and books on Indian religion almost completely disappeared. In seven teenth, eighteenth and nineteenth century Bali, on the other hand, religion, partly preserving Old Javanese concepts, developed and religious literature was enriched with specifically Javanese-Balinese texts. Unfortunately it is difficult to ascertain whether a given text is of Old Javanese