To define the Buddhism which, parallel and entwined with Hinduïsm, preceded the Muhammadanism of Java, is no easy matter, if it is possible at all. For the sake of convenience Javanese Buddhism may be classified as _mahayanistic_, conformable to the northern canon or doctrine of the Greater Vehicle, versus _hinayanistic_, _i.e._ conformable to the southern canon or the doctrine of the Lesser Vehicle. But the geographical division proposed by Burnouf, hardly meets the case of our more advanced knowledge, which points rather to chronological distinctions. Javanese Buddhism of the younger growth was strongly impregnated with modified Brahmanic conceits,[110] in fact a compromise between the hopeful expectation of the Metteya Buddha, the Messiah promised by Bhagavat, and resignation to the decrees of the Jagad Guru whom the Saivas of Hindu Java had chosen for their _ishta-devata_, the fittest form in which to adore the Ruler of the Universe, Param Esvara. Siva lost under Buddhist influences his terrorising aspect as Kala, and the two creeds, giving and taking, lived in perfect concord. The statues of the Dhyani Buddhas partook of Siva’s attributes; those of their sons, the Bodhisatvas, the Buddhas in evolution, and of their _saktis_, showed the characteristics of other Hindu gods and goddesses; Siva, conversely, assumed the features of Avalokitesvara or Padmapani, the Buddhist lord of the world that is now. I have already spoken of the enthroned Bodhisatvas represented at the Sivaïte temples of Prambanan and the more or less Sivaïte exterior of the Buddhist _chandi_ Mendoot. Also of this remarkable syncretism, born from inbred tolerance, leading to new transactions with the Islām, exacting as it may be everywhere else; of the deference still shown to deities of the Hindu pantheon in the shape of _jinn_; of the adjustment of Muhammadan institutions to usages of Hindu origin; etc. And Buddhism, doubtless, prepared the mystically inclined mind of the Javanese Moslim for the acceptance of the mild Sufism of the school of Gazali, which guides him in submission of will to _ma’ripat_, full knowledge, and _hakakat_, most hidden truth, while he lacks the conviction, to quote Professor L. W. C. van den Berg, that his neglect of the prescribed daily prayers will make him lose his status as a true believer. [Illustration: XIX. _CHANDI_ KALASAN (C. Nieuwenhuis.)]