Subsequent waves of immigration, the Muhammadan invasion, the Christian conquests, did little to nourish the artistic flame; on the contrary, they damped artistic ardour. Hereanent our historical data are somewhat more precise. The Islām takes its way to Sumatra in the wake of trade; conversions _en masse_ seem to have first occurred in Pasei and Acheh, while merchants of Arabian and Persian nationality prepared its advent also in other regions of the north and later of the west coast. Marco Polo speaks of a Muhammadan principality in the North at the end of the thirteenth century; Ibn Batutah of several more in 1345; Acheh is fully islāmised under Sooltan Ali Moghayat Shah, 1507-1522; about the same time Menangkabau, ruled by maharajahs proud of their descent in the right line from Alexander the Great, Iskander Dzu’l Karnein, reaches its apogee as a formidable Moslim state and remains the stronghold of Malayan true believers until the fanaticism of the _padris_, stirred by the Wahabite movement, ends, in 1837, in the submission of the last Prince of Pagar Rujoong to the Dutch Government, which annexes his already much diminished empire. About 1400 the Islām had been introduced into Java, Zabej, as the Arabs called it, probably via Malacca and Sumatra, more especially Palembang. The oldest effort recorded was that of a certain Haji Poorwa in Pajajaran, but it appears not to have met with great success. Gresik in East Java, a port of call frequented by many oriental skippers, offered a better field for the religious zeal of Arab sailing-masters, supercargoes and tradesmen, every one of them a missionary too. Maulana Malik Ibrahim secured the largest following and was succeeded in his apostolic work by Raden Paku, who settled at Giri, not far from Gresik, whence his title of Susuhunan Giri, and by Raden Rahmat, who married a daughter of Angka Wijaya, King of Mojopahit, and founded a Muhammadan school at Ngampel, Surabaya. Their teachings resulted soon in the conversion of the population of the northeast coast of the island, where Demak, Drajat, Tuban, Kalinjamat and a few smaller vassal states of Mojopahit made themselves independent under Moslim princes or _walis_, who at last combined for a holy war against Hindu supremacy. They wiped Mojopahit in her idolatrous wickedness from the face of the earth and the leadership went to Demak, from which Pajang derived its political ascendency to merge later in Mataram. While the Islām spread from Giri in East and Central Java, even to Mataram and, crossing the water, to Madura, by the exertions of saintly men who “knew the future,” an Arab sheik, arriving at Cheribon, directly from foreign parts, at some time between 1445 and 1490, Noor ad-Din Ibrahim bin Maulana Israïl, better known as Sunan Gunoong Jati, undertook the conversion of West Java. And of Cheribon in her relation to the Pasoondan may be repeated what a Javanese historian said of Demak, where