One of the earliest works preserved appears to be the Tantoe Panggĕlaran, a treatise on cosmology in which Indian and native ideas are combined. It is supposed to have been written about 1000 A.D. Before the foundation of Madjapahit Javanese literature flourished especially in the reigns of Erlangga and Djajabaja, that is in the eleventh and twelfth centuries respectively. About the time of Erlangga were produced the old prose version of the Mahabharata, in which certain episodes of that poem are rendered with great freedom and the poem called Arjuna-vivâha, or the marriage of Arjuna. The Bhâratayuddha[421], which states that it was composed by Mpoe Sedah in 1157 by order of Djajabaja, prince of Kediri, is, even more than the prose version mentioned above, a free rendering of parts of the Mahabharata. It is perhaps based on an older translation preserved in Bali[422]. The Kawi Ramayana was in the opinion of Kern composed about 1200 A.D. It follows in essentials the story of the Ramayana, but it was apparently composed by a poet unacquainted with Sanskrit who drew his knowledge from some native source now unknown[423]. He appears to have been a Sivaite. To the eleventh century are also referred the Smaradahana and the treatise on prosody called Vrittasañcaya. All this literature is based upon classical Sanskrit models and is not distinctly Buddhist although the prose version of the Mahabharata states that it was written for Brahmans, Sivaites and Buddhists[424]. Many other translations or adaptations of Sanskrit work are mentioned, such as the Nîtiśâstra, the Sârasamuccaya, the Tantri (in several editions), a prose translation of the Brahmândapurâṇa, together with grammars and dictionaries. The absence of dates makes it difficult to use these works for the history of Javanese thought. But it seems clear that during the Madjapahit epoch, or perhaps even before it, a strong current of Buddhism permeated Javanese literature, somewhat in contrast with the tone of the works hitherto cited. Brandes states that the Sutasoma, Vighnotsava, Kuñjarakarna, Sang Hyang Kamahâyânikan, and Buddhapamutus are purely Buddhist works and that the Tjantakaparva, Arjunavijaya, Nâgarakrĕtagama, Wariga and Bubukshah show striking traces of Buddhism[425]. Some of these works are inaccessible to me but two of them deserve examination, the Sang Hyang Kamahâyânikan[426] and the story of Kuñjarakarṇa[427]. The first is tentatively assigned to the Madjapahit epoch or earlier, the second with the same caution to the eleventh century. I do not presume to criticize these dates which depend partly on linguistic considerations. The Kamahâyânikan is a treatise (or perhaps extracts from treatises) on Mahayanism as understood in Java and presumably on the normal form of Mahayanism. The other work is an edifying legend including an exposition of the faith by no one less than the Buddha Vairocana. In essentials it agrees with the Kamahâyânikan but in details it shows either sectarian