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or proper name?, uncertain), T embay at, Lemah Abav, (Siti Jënar), Majagui3, Gunut3 Jati (Cërbon), Banten. In Part One, Reli gion, of the present Synopsis, 14.600, texts referring to the legendary Synod of the Saints, deliberating on points of theology connected with mysticism, have been dis cussed. Several Javanese walls became founders of families of ecclesiastical lords, who, exer cising temporal power in their districts, sometimes became Kings, In the Pasisir period their title as a rule was Sunan. In the sixteenth and seventeenth centuries the Sunans of Giri (Grësik), masters of a centre of Pasisir culture, were outstanding repre sentatives of the group of ecclesiastical rulers. As a consequence of a conflict with the Central Javanese Mataram Kings their temporal power was broken and their capital sacked. The Cerbon family, less brilliant than the Giri dynasty, but better politicians, endured up to the nineteenth century (see 22.200 and 23.500). Some legends and genealogies of Java nese saints possess features reminding one of pre-Islamic texts on the lives and deeds of holy men of yore, for instance the Para raten and the Tantu Paqgëlaran (see 20.400). In some respects genealogies of Balinese families and social groups (see 21.200) also are comparable with Javanese hagiographies written in the Islamic period. Just like Javanese-Balinese literature, Ja vanese literature of the early Pasisir period has a number of tales about armourers, mira culous crisses (Javanese poniards, creeses) and lances. In the present Synopsis texts on shapes and marks of those weapons, and on criss divination and magic practices, are re

gistered in Part Four. In 41.600 the pro bable connection between the flourishing armourers’ art of the Pasisir period, inter- insular commerce, the introduction of Islam and the Javanese walls is discussed. Some Javanese armourers’ tales seem to point to a relationship between the art of the black smith and the wisdom of the Javanese walls. In the Pasisir period armourers’ legends are found all along the North Coast, from Blambaqan in the East up to Cërbon and Pajajaran in the West, just like the legends about Muslim saints. In the eighteenth and nineteenth centuries, in accordance with the concept of dualism in social and cosmic order, Javanese walls were considered to* constitute one line of descent and one aspect of Javanese Royalty, namely the religious one; Indian gods and Kings belonged to the other line, the heroic, Paqiwa, the left-hand line. The religious line was called Panëqën, the right-hand one. According to nineteenth century Central Javanese historical philosophy the two lines of descent, originally separated in the period shortly after Creation, were reunited by Ja vanese Kings, marrying descendants of Ja vanese wall families, especially from the House of Cërbon (see 28.600). Probably in connection with the idea of reunion of Patiëqën and Paqiwa lines of descent, nineteenth century Surakarta Kings ordered the wall tales and genealogies to be collected. The well-known Surakarta scholar Rat)ga Warstia wrote a book on wall his tories. The origin of these tales is sixteenth or seventeenth century tradition. Dr. Rinkes studied several wall legends, and published some Javanese texts (“De “Heiligen van Java”, i.e. The Saints of Java,