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legendary tradition knows of other holy men who on account of heterodox opinions met with the same or a similar fate at the hands of upholders of orthodox monotheism, both Muslim divines and secular rulers. There is reason to believe that those tradi tions contain some truth, though the well- known history of the celebrated mystic al- Hallag, who was executed in Baghdad in 922 A.D. for his blasphemous heterodox opinions, may have constituted an example. Just as in the case of al-Hallag in the Arabic world, in Java the victims after their death were venerated as holy men, in knowledge of divine mysteries superior to their perse cutors. According to popular opinion their only fault was that they had divulged mys teries which ought to have been kept secret. In Javanese Islamic mysticism the gener ally accepted orthodox formula for the inter relationship of mankind and God is kawula- Gusti: bondman - Master. Apparently these terms, borrowed from indigenous Javanese law, and at the same time in accordance with the Arabic concept of man’s status as c abd, slave, of God, made a strong appeal to Javanese neophytes. Probably the kawula- Gusti doctrine was one of the principal fac tors in making monotheistic Islam acceptable to religiously minded Javanese. In native Javanese society master and bondman, though fundamentally different and not interchange able, were united by an indissoluble bond (see the present author’s “Java in the XIVth “Century”, vol. IV, p. 473). Under the present head texts referring to the opinions of Javanese mystics have been collected. The tales on the saints’ synod and the condemnation of sunan Lëmah A bar; may go back to the seventeenth century. An

original text of the legend could not be indicated, though. Musawaratan (Deliber ation) tales are popular in later compendiums of mystic lore. They were also put into verse. Perhaps these tales, together with the com pendiums of mystic lore and the mystic songs, which will be discussed under the next heads (14.800—14.900) and some old didactic- moralistic poems (see 17.100), are the first Islamic religious works which were written in macapat verse (see 00070 and 15.600). Relevant manuscripts have been registered in the General Index under the catchword Musawaratan. 14.610 Texts on opinions of Javanese mystic masters, in prose: cod. 1911, 7479. 14.620 Musawaratan, the Saints’ Deliber ations, in verse: cod. 5776 c, 7529. 14.630 Suluk Wali Sai}a, in verse: cod. 7567 (= 10.766). 14.640 Notes on the Saints’ doctrines in mysticism, prose: cod. 7406, 7453, 7462, 7475 (= 8586), 7481, 7535, 7538, 7544, 7700, 7726, 7729, 8758. 14.650 Sèh Siti Jënar’s death: cod. 6596 (compendium). 14.800 Mustaka Rancarj (still group A, 14.000). Originally lessons on Muslim religion in general, and mysticism in par ticular, were given orally by masters to their disciples. Probably the first didactic poems on religious lore, especially mystic concepts, were written in religious communities flour ishing in East and Central Java in the beginning of the eighteenth century. They were closely related, on the one side, with