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with the tale of the Half Man, Jaka Saléwah, who went in search of God (registered in Part Three, 30.770) is not improbable. The Darina Gandul has been discussed at length by Drewes (“The struggle between Javanism “and Islam as illustrated by the Sërat Derma “Gandul”, BKI vol. 122, 1966). This book contains encyclopedic didactic paragraphs on various subjects not closely related to mys ticism. Both the Gato Loco and the Darma Gandul, inter-related texts, are antagonistic to orthodox legalistic Islam: they propagate a kind of national Javanese Muslim mysticism. Manuscripts containing relevant texts are indicated in the General Index under the catchwords Cabolèk, Gato Loco and Darma Gandul. 15.210 Cabolèk discussions on mysticism, Bima Suci etc., in verse: cod. 2325, 6373 a (= 7221 = BCB prtf 156), DFT S 240/280-18. 15.220 Gato Loco discussions on mysticism, in verse: cod. 5785, 6574, 8410. 15.230 Darma Gandul, discussions and speculations: cod. 6795, 8990, 11.028. 15.240 Dadun Awuk, Darma Gandul, dis cussions in verse: cod. BCB prtf 46. 15.250 Brata Tama, Yogyakarta version of Cabolèk tale, in verse: cod. 8367. 15.300 Miscellaneous notes on mysticism (still group A, 14.000). In the nineteenth century there was a growing production of Javanese books of all kinds, probably in consequence of the increase of traffic and political stability. Religious litera

ture belonging to both currents of Islam, legalistic-orthodox and mystic, flourished. The third current, the modernistic, did not become apparent before the last decades of the nineteenth century, and it was not par ticularly productive in the field of literature. In mysticism, in the nineteenth century, the tradition of the legendary Javanese saints continued in force. Many books of notes written and read in circles of religiously minded people contain texts referring to the Nine Walis and their doctrines. Over and above those typically Javanese traditional lessons in mysticism (see 14.600, opinions of the saints), mystic indoctrination in Ara bic style, by local representatives of grand masters of international mystic fraternities, mostly residing in Mecca, came to the fore. Probably some of the great Arabic mystic fraternities, tankas, had been known for a long time in the Archipelago. Whereas in the seventeenth and eighteenth centuries dif ficult, expensive and risky sea-voyages from Archipelago ports to Arabia kept people from performing the obligatory pilgrimage to Mecca, and from studying theology and mysticism in the holy land of Islam, in the nineteenth century contact with the religious centre in Arabia became easier in conse quence of the facilities of modern traffic. In Java the Sattariya and Naksabandiya tankas had the greatest number of adherents. In the last decades of the nineteenth cen tury and in the beginning of the twentieth century many books of notes, formerly be longing to kyahis in West Java, were col lected or copied by Dr Snouck Hurgronje, at the time residing in Batavia (Djakarta). As usual the contents of these books is varied, even more so than the contents of