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to those conservative Javanese communities have been registered. In Bali Muslim penetration did not suc ceed in overturning the rule of the rural gentry who recognized the Majapahit King as suzerain. Bali as a whole did not accept Islam. But in North and West Bali small communities of immigrated Muslims or Muslim Balinese, probably of mixed blood, held their own. Religious literature written in the Javanese-Balinese idiom, belonging to Balinese Muslims, will be discussed under a separate head (16.800). Probably in the course of the seventeenth century, in the island of Lombok, to the east of Bali, local Sasak chieftains were converted to Islam by Javanese traders of Grësik. In Lombok Islam had an auto nomous development. Texts written in the local Javanese-Balinese- Sasak idiom have been registered under a separate head (16.900). In Part Two, History, of the present Synopsis (22.700) historical texts belonging to the Muslim communities of Lombok will be discussed. In Javanese Islam, which dates from about 1500 A.D., three currents can be distinguished, namely a mystic, a legalistic orthodox, and a modernistic current. The modernistic current did not become apparent before the end of the nineteenth century. In literature it did not leave many traces of its activity, so in the present Synopsis it will not often be mentioned. Religious tracts on Islam and Kur’an were published by the modernistic Muslim society Muhammadiya, in Central Java, since the first decades of the twentieth century. No manuscripts con nected with these publications are in evi dence.

Probably since about 1500 A.D. in Java nese Islam the mystic and the legalistic orthodox currents existed side by side, as they did almost everywhere in the Muslim world. In the beginning, apparently, Islamic mysticism appealed most strongly to Java nese neophytes, because of the similarity between mystic spheres, phases and classes on the one side and pre-Islamic religious speculation on Order in macrocosmos and microcosmos on the other. In the sixteenth and seventeenth centuries mystic doctrines and speculations of a heterdox style, some what tinged by pantheism, were current in the communities of Muslim believers in the districts along the North Coast. These pantheistic doctrines were disputed by divines who, though indulging in mysticism themselves, still adhered to the orthodox monotheistic tenets of Islam. The earliest Islamic religious treatises written in Java seem to be concerned with the dispute be tween orthodox and heterodox mystics. The orthodox won; as a consequence, definitely heterodox mystic treatises are almost non- existant in Javanese religious literature. In legendary historical tales, probably written in the seventeenth and eighteenth centuries, the conversion of Java is ascribed to nine saints, walls, named after their residences located in the districts along the North Coast. Legends and genealogies of saints have been registered in Part Two, History, of the present Synopsis (24.500). Their alleged opinions in the field of mysti cism are collected in a well-known text, called “Deliberation of the Saints” (Musawa- ratan para Wali). One wall was condemned for propagating a heterodox opinion: he was burned on the pyre.