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this kind (Javanese: rajah; see General In dex) may lie in a very remote past. Similarity with magic figures of the same kind be longing to the civilizations of other peoples is noticeable, but it would be too hazardous to draw conclusions from this fact. In daily life belief in magic influences and magic lore manifests itself by the use of portable charms or amulets, mostly consis ting of magic figures (rajahs) or cryptic letters (Old Javanese: kilta) written on a piece of palmleaf or paper, sometimes en graved on a ring. In Bali and in Javanese- Balinese texts, charms and related aids to overcome difficulties in life are called paripih, pripih. Some magic practices in Bali are connected with rites, and special offerings (sasayut) are set in the expectation that they will counter-balance evil influences. In Mus lim Java jimat (corrupted Arabic c azïma) is the common name of charms of all kinds. Offerings connected with magic (or non- Islamic belief) are called tumbal. In modern Javanese saj'en is the generic name of all kinds of offerings prescribed by custom. The General Index sub voce charms has many references to manuscripts containing notes on this subject. Whereas possibly some magic figures and marks are very old, in many cases the texts describing magic and the results to be ob tained by practising it were written down much later. It seems probable that for a long time the essence of magic practices was kept secret by the performers, sorcerers and medicine-men, and only transmitted orally to trusted adepts. In many manuscripts, notes on magic practices begin and end with ad monitions of secrecy. Therefore the age of texts on magic is

difficult to ascertain. In Javanese manuscripts from Bali, which may contain Old Javanese, pre-Islamic lore, notes on magic are more frequently found than in Javanese books of notes belonging to the Muslim period. Still, in Islamic Javanese books (often called prim- hons), magic practices and magic figures ('rajahs) are well-known features. Islamic Javanese magic makes use of elements of Muslim religious worship, parts of Arabic prayers and Kur’an verses, in the same way as some (presumedly pre-Islamic) Javanese- Balinese magic practices and charms are associated with incantations and ritual be longing to Hinduistic Javanese religious wor ship. By paying attention to associations either with the Hinduistic pantheon or with Islam, as a rule notes on magic can be classified in two groups, in the present Synopsis for convenience’ sake called pre- Islamic and Muslim. Javanese texts on pure magic have seldom been published in Java. Probably some scru ples and the feeling of the necessity of secrecy still worked. Some information on Javanese magic is to be found in Dutch books and treatises, especially van Hien’s “De “Javaanse Geestenwereld” (several editions). Black magic and divination as practised by thieves have been studied by police-officers as an expedient to find clues where to look for the offender (on the presumption that the thief arranged his burglary according to the prescriptions of the black magic lore). 40.260 Notes on incantations, magic man tras, divination, pre-Islamic, written in ar chaic Javanese so-called gunurj- or buda- or rustic script: cod. 1882, 4989, AdKIT A 4849/a (rustic Javanese), AdKIT 1221/2 (rustic).