Pangeran Tranggana had auxiliaries from Bantam among his troops and this leads us back to West Java after our slight digression in favour of Demak, the energetic central state which, at the time here spoken of, ruled the roast in matters of conquest for the propagation of the faith. The Bantamese, more than their converters, have conserved a reputation for fanaticism and it is not yet a quarter of a century since a certain Abool Karim of the district Tanara preached the holy war, the brotherhood of the Naqshibendyah fanning the flame of sedition he kindled. His _murids_ (disciples) Tubagoos Ismaïl, Marduki and Wasid having spread the movement, a mob, led by a certain Haji Iskak, massacred several Europeans at Chilegon (1888). But for the Government’s bayonets, rather than a course of conciliation based on a thorough knowledge of the agrarian causes at the bottom of the unrest among the population, the whole of Bantam might have blazed up and Cheribon might have followed. Seeing that they could not prevail, the dissatisfied betook themselves again to prayer, there at the grave of Hasan ad-Din, here at the grave of Sheik Noor ad-Din Ibrahim, situated not far from the capital he founded, on a hill near the sea, the Gunoong Jati, whence his title. The terraces of the _astana_ so called, first home of the Islām in this region, much venerated however much defaced, savour of more ancient heathen monuments in all their odour of Muhammadan sacredness, not otherwise than the _Kitab Papakam_, the Cheribon code of laws, savours of Indian maxims and even at this date betrays its birth from the legislation introduced by the Hindu immigrants, though in 1768 (and not before that year, more than three centuries after the introduction of the law of the Prophet!), the _Kutara Manawa_ has officially been abrogated in the Sooltanate. The lowest three terraces of the _astana_ serve as a burial-ground for the descendants of Sunan Gunoong Jati and the men of mark in the annals of his empire; a road, winding upward, a Moslim Via delle Tombe, conducts the pilgrim to a _mesdjid_ on the fourth, not to be desecrated by the feet of unbelievers;[19] above the _mesdjid_, on the fifth, the _sanctum sanctorum_, rest the mortal remains of the saint himself. Speaking of Cheribon in its relations to Hinduïsm and the Islām, a reference to Chinese influences on Javanese architecture cannot be omitted. They are most evident, of course, where the sons of the Flowery Empire have settled earliest and in greatest numbers. In several localities Chinese temples are found for the building and decorating of which renowned architects, wood-carvers and painters have expressly been summoned to Java at great expense. Reputedly the finest is the _klenteng_, situated at a stone’s throw from the shed wherein Sunan Gunoong Jati’s _grobak_ is kept, the vehicle in which he descended from heaven to proclaim the Word. Transplanting their curved roof-trees and gaudy ornament, the