344 Mrs. S. B. Scott, Mohammedanism in Borneo. [1913.

5. Only if it incorporates into itself or tolerates quietly the old traditions of the people that continue to fit their life.1

We have seen that the converted Dyaks keep right on with all their savage anti-Mohammedan customs except as some of these have dropped of their own accord when the Dyaks adopt the Malay mode of life. Of the traditions that have survived in the Malay faith, we have seen that these are a medly of pre-Mohammedan Malay ideas with some Hindu-Javan, Chinese or Dyak influences in different localities, holding on because they are useful, or better adapted than the new religion to the state of mind that the environment has produced.

As the result of the working of these principles we have in Borneo, a quasi-Mohammedanism, or rather a new national or class religion, with a certain investiture of Mohammedan names and forms. We see that this resultant in the same country varies from one locality to another, from one class to another as the economic conditions are different.

I believe that our knowledge thus far of Mohammedanism in Borneo goes to support these five "laws of contact," and that further facts will be likely to corroborate them, though probably in a modified form. Of one thing I think we may at least be certain. The parallelism of religious and economic development holds true as rigidly in the borrowing of foreign ideas as in the growth of customs on the native soil. We have not reached in our explanation the full significance of a religious usage when we have traced out the history of its geographical migrations. Aboriginal or imported it has an equally vital relationship to the life of the people.

1 Snouck Hurgronje recognizes this principle fully and states it in his general remarks on the spread of Islam. "Side by side with the law and doctrine which has developed in the school during the past 13 centuries, and which is universally admitted to be inspired yet is universally neglected, there exists an entirely different standard of religion law and morality which holds good in practice. This practical teaching is indeed largely coloured by the influence of the theory of the schools, yet to a greater extent it rests on a different basis; therein are expressed the views of life which controlled men's minds in the pre-Mohammedan period and therein do we also find traces of all that has befallen the various peoples since they embraced the creed of Islam," p. 277. "It is of course quite possible to admit the validity of a law without observing its precepts ....... Religious teaching, however, must neither admit any elements which are unacceptable to a large part of the community, nor reject things which are indispensable to a great number of the faithful," p. 290.

A Tammuz Fragment.-By Professor J. DYNELEY PRINCE, Ph. D., Columbia University, N. Y.

The text of the following fragment (K. 3356) was published by Kerr Duncan Macmillan (Beiträge zur Assyriologie, V. p. 679) without translation or explanation. From obv. 1 to rev. 1, we may supply for the broken parts of the lines the general idea "may it (the evil) be conjured"; i. e., "be it conjured 6. by the word of him who is dead, 7. by the name of the spouse, 8. by Nanâ, etc., 9. by the consort who is sadly wailing, etc." The wailing Nanâ, weeping for Tammuz, appears also in CT. XV. obv. 14: er (AŠI)-ri e-ne-ir xi-muun-na-te-(ga) 'wailing for him let her begin' (Prince, AJSL. xxvii. p. 85).

The fragment under discussion is chiefly interesting because it seems to be, not the usual Tammuz-hymn, but an incantation, to remove evil from an afflicted person by adjuring the sorrows of Tammuz and his consort Nanâ. The idea of Tammuz and his grieving mother, as set forth by this text, seems to imply that their divine sorrows had a certain theological value; in other words, that they constituted a vicarious suffering to which men might look as a compensation for physical ailments. In this respect, the poem is a really striking prototype of modern Christian litanies, which adjure the Deity by the sorrows of the Incarnate God and His Mother to have mercy on mankind.

by the consort who is sadly wailing

10. Dumu (AN-TUR) Ci-ir-tur-ra-ge (KIT)-ta by the divine child of Cirturra

11. XU-SI ci-ib-ba-ta ga (GA-ȚU) ci-ib-ba

by the excellent magnate; the excellent lofty one

12. LAX-BA (siba) XU-SI eri (= âlu) ib-ba-ge (KIT) ga (?) DU (?)-DU (?)-da

(by) the shepherd, the magnate of the lower city; the lofty one, when he goes

d

13. u me-a am Dumu-zi, ag-gad (RAM-ŠU) dug (KA)-ga,

lax (DU)-lax (DU)-ga gud

(by) him who is the wild bull Tammuz, who speaks love, when he shines (may) the bull

14. LAX-BA (siba) ag (RAM)-ta im ga (GA-ȚU)-a-ta-šu (KU)

by the shepherd of love, by the exalted lord

15. Dumu-zi-ta im ga (GA-TU)-a-ta-šu (KU)

by Tammuz, by the exalted lord

--

16. XU-SI ga (GA-ȚU) šub (RU)-a XU-SI la (LAL) bada-gaz-ta-šu (KU)

by the exalted magnate who is abased, the magnate of fulness who is slain

17. ga ga (GA-ȚU) šub (RU)-a ga la (LAL) ba-da-gaz-tašu (KU)

by the exalted one who is abased, by the lofty one of fulness who is slain

Reverse

1. im ga (GA-TU) šub (RU)-a im-ga (GA-TU) by the exalted lord who is abased, the exalted lord

2. gud-gim si-ni-šu (KU) š(ub=RU)

(by him who) like a bull with respect to his horns (is abas

ed

1-5. -ta preceded by genitive must mean: by the of; cf. 6-10.

6. Some adjective qualifying KA 'word' is omitted. For -ta in adjuration, cf. Gud. 4, 2: á Nina-ta 'by the might of Nina'. Note that -ta always reverts to the first word of the phrase.

7. mu-ud-na-xâiru 'spouse', Br. 1304.

8. Apparently sib is correct, as LAX-BA 'shepherd'=siba occurs line 12.

9. The -ma in dam-ma is simply prolongation and not the oblique 1 p. The is eš A-ŠI 'weeping' (cf. AJSL. XXVII. p. 85; Prince).

10. Ci-ir-tur-ra; cf. Ci-ir-tur | BU-DA | ama Dumu-zi-ge (KIT) 'mother of Tammuz', Br. 4206.

11. XU-SI, I render, 'magnate' as the chief meaning of XU-SI (cf. M. 1198 ff.) seems to denote eminence; cf. M. 1221: šaqu 'high' (M. 1220: - šadû 'mountain'). XU-SI is also parallel here with ga (GA-TU).

Note the Eme-Sal form ci-ib-ba, for Eme-Ku dug-ga 'good, excellent'.

=

12. ib-ba, I render, 'lower' as ib-ta šapliš, IV. 21, 13b. 13. ag-gad (RAM-SU) 'love'; cf. 14: ag (RAM) ta. 14-15. im bêlûtu, IV. 21, 27b.

16-17. šub (RU)

=

maqâtu, Br. 1432; nadû, Br. 1434. la (LAL) = lalû 'fulness', Br. 984. In 16, gaz = dâku 'slay', MSL. 130.

Note that -ta-su (KU), the double postposition, is not un

348 J. Dyneley Prince, A Tammuz Fragment.

[1913

common in contracts; cf. William M. Nesbit, Tablets from Drehem (Thesis, Columbia University), Tablet 12 obv. 2: mu é-a-ni-ta-su (KU) for the name of (for) his house'.

Reverse

2. This evidently refers to the abased condition of Tammuz whose horns are brought low. The same strain of lament probably runs through Rev. 3-5.

3. e-ci cênu 'sheep', M. 4166.

=

6-7. Evidently the conjuration: ina axâti lizziz on one side may the curse stand' sum. bar-ku xe-im-ta-gub (DU); passim.

=