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decades of the nineteenth century, however. The Arabic script does not allow of making a reliable guess at the age of the manuscripts, because through the centuries it did not change as considerably as the Javanese script. The paraphrases are not always interlinear glosses. In several cases they have the form of interpretations, appended paragraphs fol lowing the Arabic texts. As most manu scripts contain insufficient information on the name and the author of the Arabic texts, the origin is often difficult to ascertain. Perhaps fragments of books of celebrated authors on mysticism, such as al-Ghazali and Ibn al- c Arabi, found their way to the Ar chipelago inserted in rather popular manuals. In Dr Voorhoeve’s “Handlist of Arabic “Manuscripts” (1957) many Arabic codexes provided with Javanese interlinear glosses have been registered. Not all these Arabic texts of Voorhoeve’s “Handlist” are enu merated in the present Synopsis (see also 15.800). The following manuscripts have been registered in the Synopsis mainly on account of rather interesting Javanese notes appended to the Arabic texts. Manuscripts containing relevant texts are indicated in the General Index under the catchwords mysticism and glosses. 14.410 Arabic treatises on Muslim mysti cism provided with Javanese glosses and notes: cod. 5716, 6280, 6570, 7053, 7054, 7736, 7773, 8573. 14.420 Gawahir al c Ulüm, Malay treatise, etc.: cod. 6481 (= 6586). 14.430 Notes on Muslim theology and mysticism, Arabic texts with Javanese para phrases and interpretations:

cod. 1969, 5594, 5735, 5738 bis, 7049, 7060, 7417, 7531, 7723. 14.600 Opinions of Javanese mystics (still group A, 14.000). In the seventeenth and eighteenth centuries pious Muslim authors, believers in mysticism, ascribed the conversion of Java to Islam, at that time already more than a hundred years ago, to the activities of saints, called walls (Arabic wallyudlldh: Friend of God). In the present Synopsis legends and genealogies of Javanese saints have been registered in Part Two, History (24.500). The number of eight or nine saints who are mentioned in the legends as forming a kind of Round Table, with sunan Kali Jaga in the centre, is a pious fiction. Probably the idea of fixing the num ber was inspired by the existence in pre- Islamic Javanese religious speculation of a group of divine Custodians of Order in microcosmos and macrocosmos, in India called Lokapalas, residing in the eight main and intermediate quarters of the world and in the centre. Opinions of mystic masters on points of theology, especially on the interrelation ship of Creator and Creation, were mani fold. The majority felt that orthodox Is lamic monotheism ought to be upheld any how. In seventeenth and eighteenth century tradition the variety of mystic experiences was reflected in the opinions of the mem bers of the legendary Round Table of Saints, assembled in order to deliberate on points of theology. One wall, sunan Lëmah A bar), also called Siti Jënar, was found to have an opinion tinged by heterodox pan theism. He was condemned to be burned on the pyre. Beside sunan Lëmah Abaq,