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cihna instead of cinahna) thereof, one by one. Observe [all] the things which have their places in the world. Evidently this world could not [possibly] (line 6) have been created (read dinadèkna instead of dadèkna) by one who is dead, and does not possess knowledge and power. As to the proof of the hearing and the seeing, it comes from the variety of [all things] which have shape and colour and from the great number of sounds. Evidently all these shapes, if (line 7) they had been created (read dina dèkna instead of dadèkna) by one without eyesight, what would be the way [for the Creator] to take cognizance that they were created if not by means (read tan kalawan instead of tha lawan) of the eyesight? The same is the case with the great number of sounds. If they had been created (read yan ta. dinadèkna) by one who does not possess the faculty of hearing, what would be the Way [for the Creator] to take cognizance (line 8) if not by means of the faculty of hearing? As to the proof of the lasting per manently (read kari instead of kinari) by Himself, without ending, it comes from the [final] not-being of the created [world]. He ls like one who, having sent off all his de pendants, in the end is left [alone], 60-112, Plate no 30, Muhammad’s Ancestors, LOr 4925, palmleaf manuscript, Muham mad’s Life, in macapat verse. Javanese- Madurese idiom and script. Some aksaras are marked with small circles put above them, fm many cases this is an indication of a non- Javanese, in this case Arabic, phoneme. Sometimes it may refer to duplication, well- known in Madurese, which probably was the

scribe’s native tongue (cf. 60.113). These marked aksaras are transliterated by italics. The bows on top of the aksaras which in dicate the vowel i (called ulu, head, in Java nese) are marked with a small dot inside the bow if the syllable is the final one of a verse. The dot is represented in the trans literation by an asterisk. However, in several cases the endings of verses are not indicated. The pada mark which indicates the end of a stanza (of 10 verses, in the dandarj gula metre) is represented in the transliteration by //x//. The original leaves are 15,5 x 3,5 cm. Collec tion Kiliaan, 1897. See Synopsis 22.010. Text: (p. 1 a, line 1) /// bismilla, hirrakman- nirrakèm /// hulun murwwané carita nabbi sallallahuh, halahi ussalam / nërjgih hantuka saphahat èrjkat) gadah mwaij kat} nurun / hi*3 paniran rniwah / j&3 (line 2) nabbi, luputa hit} rancana, tula srrèk èpun / muga mba siningahna, saka- tahiq* pahguda rancana sami, binjarj nèn awkasan/ //x// kawaséta habdullah putra (p. 1 b, line 3) nni* habdul mutallip nèhgih hagarwwa, dèwi />atimah parabi* putra habdullah iku, ki habdullah hakrama singih, wasta dèwi haminah, haminah puniku, nëngih putra nipun wa/rab hikan ibhu, (line 4) dèwi sapuwah winarnni, ikan ibhu haminah //x// hasim hapuputra harannèki, habdul manap habdul manap putra, habdul mutalip jënnëni, habdul mutalib (line 5) piku, wus sinunan ra&matnya wèdi, hii} mkah haparintah, sai} narrya winuwus / ri kala dalwa hanindra, haswapna, hanon wohan wrksa sami, hit} gigirnya sat3 natha (line 6) //x// hikat} wraksa lat}kui} gëni- rèki/, pan sakawan / manulon ma^lu^nya, sajuga nidul param/, hitan tuhgal amatjlui},