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nected with the lore of erotics, and with medicines, magic and divination referring to female beauty and sexual intercourse. Manu scripts containing notes on female physiog nomy, love, magic and erotics will be regis tered under special heads (40.500 and 40.750). In Java physiognomy is also applied to animals. Javanese hippology mostly deals with marks in the horse’s coat, as indications of its character. At the same time such marks can indicate the suitability or unsuitability of the horse as a mount for a person be longing to a certain social group. Owning and riding a horse possessing certain marks can have serious consequences for the pro prietor’s health and fortune. This kind of magic and divinatory hippology is called in Javanese: katura^gan (turaqga: horse). Ka- turaygan manuscripts will be listed under a special head (41.000). Several codexes contain horse medicines (v. 40.100, Usada Sato). In the same manner as horse, also other Javanese pets are made the object of physiog nomic speculations. Their owners’ and mas ters’ fortunes are believed to- be influenced by the qualities of the animals, which can be known by experts in these matters by observing the presence or absence of certain marks. Keeping and cherishing pets posses sing certain auspicious marks in their coats or feathers is believed to be a magic means to better one’s fortune. The pets that are most important in this respect are cocks. As for a long time cockfights, accompanied by gambling, were an integral part of Javanese social life, knowledge of auspicious and in auspicious marks of cocks was very much appreciated, and the possession of “good” cocks was a mark of distinction. Texts on

cocks and their marks will be listed under a special head (41.100). Turtle-doves (Javanese: përkutut, Balinese titiran, kitiran) are cherished for their voices. They are kept in cages, suspended from the roof-edges above the porches of Javanese houses. In some districts, especially in East Java, cages with doves are, during daytime, hoisted up on top of long bamboo poles which are set up in the yards, rising high above the roofs of the houses. Turtledoves’ marks are not less studied than those of cocks, and the same belief in “magic” in fluence on the fortunes of the proprietors is prevalent. Manuscripts dealing with turtle doves are mentioned in 41.250. Probably the keeping of cats as pets has been influenced by Islam. The Prophet is said to have been a lover of cats. Marks of cats, especially curls or knobs in their tails (a peculiarity of Javanese cats), are believed to have “magic” influence on their masters’ fortune. In rain-magic and in magic medi cines cats are believed to be useful too. In the paragraphs beginning with 41.500 texts dealing with cats are registered. Creeses (in the present book called crisses), lances and other weapons made of steel occupy a prominent place in Javanese folk lore. Especially the shapes of crisses and the pamor figures (of light coloured steel welded with the main blade) are the subject-matter of several treatises, mostly provided with illustrations. Knowledge of the various kinds of iron used for making the weapons is also deemed very important. Belief in “magic” influences exercised by crisses and lances is strong. Under a special head, beginning with 41.600, manuscripts dealing with the ar mourer’s lore have been listed. In the General