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RELIGIOUS ENCYCLOPEDIA Tammuz-Adonis

netted with myrrh, which was supposed to arrest decay and so was used in embalming (cf. John xix. ' 39). The Orphic hymn cited above makes Adonis hermaphrodite, and this recalls the fact that some Sumerian data raise the question whether Tammuz was not feminine.

The question of the origin of Tammuz-Adonis may be regarded as settled. It is no longer possible to regard him as Cypriote in derivation (W. H. Engel, Kypros, ii. 643, Berlin, 1841), a theory revived in part in Pauly, Realencyklo-

r6. Su- pddie (ed. G. Wissowa, vol. i., Stuttmerian gart, 1893), which conceives him as Origin of coming under Phenician influence and Tammuz. then traveling eastward; nor even as Semitic (Baudissin, in Hauck-Herzog, RE, xix. 378-377). Had he been Semitic, a more general popularity among that people would have been expected. The deity is clearly pre-Semitic Sumerian, attested by the early mention in the Sumerian texts, especially in the Sumerian hymns, as well as by the fact that the later hymns clearly imitate the earlier. Under the Sumerians Tammuz had some importance; with the Semites that disappeared, he became one of the popular as contrasted with the official gods; and but for the popular celebration and the epics he almost drops out of sight. Among the Assyrians he had no position of note in the national worship. His festival may have been celebrated among the Assyrians, but in that case all traces have been obliterated. As Adonis he reappeared at Byblus and along the Nahr Ibrahim to Aphaka. The explanation of this curious leap across the desert is difficult, possibly reached only by the help of two hypotheses. If the Phenicians came from the Persian Gulf (see Pa1;rrICIA, IL, § 2; cf. Herodotus, i. 1-8, vii. 8-9, and Rawlinson's note to i. 1 in his translation), they might have brought the cult with them. Still the difficulty arises, why was not the cult more general among the Phenicians7 The second hypothesis is what has already received notice-a pre-Phenician local cult in some features akin to that of Tammuz. For the first of these suppositions there is evidence; the second has only indirect support in the facts of similar cases in Egypt and Cyprus.

The influence of the myth of Tammuz was widely felt. In Boeotia in the cults of Artemis and Dionysus the mourning and mock burial were repeated. The wailing reappears in the story of

17, Influ- Laodameia and Protesilaos, and in that ence of the of Artemis for Hippolytus and for Tammuz Endymion. The relation of Adonis to Myth. myrrh passed over into the stories of the later Dionysus in the epithets applied to him, such as myrrha, smyrne, myrine, myrto; and the plant was sacred both to Aphrodite and to Artemis, whose relations with their lovers were so alike. The element of the boar comes out strongly in Greek and Roman literature from Bion (Ode i. of the " Idyls," cf. lines 7-8) to Augustine (" City of God," vi. 7, Eng. transl. in NPNF, 2 ser., ii. 116) ; and Macrobius (Saturnalia, L, xxi. 4) interprets this element as typifying winter. It is well known that in Syria the swine was a tabooed or " sacred " animal (Lucian, De dea Syria, liv.), and in Greece was

BIBLIOGRAPHY: The principal literature is cited in the tent; the older literature among that which follows is of value chiefly for its 'citation of the passages in the classics and elsewhere from which the data are collected J. Selden, De dis Syris, pp. 254-264, Amsterdam, 1680; C. Moinichen, Hortulus Adonidis, Copenhagen, 1702; Bayle, Dictionary, s.v. Adonis, i. 113-116; C. F. Dupuis, Oripine de Loos les cultes, pp. 156-163, Paris, 1795; F. C. Movers, Die Phonizier, i. 191-253, 2 vols., Bonn, 1841-56; H. Brugsch. Adoniskdage and LinosLied, Berlin, 1852; Greve, De Adonide, Leipsic. 1877; A. Jeremias, Die babylonisch-assyriachen Vorgtellungen vom Lrben reach dem Tode, ib. 1877; P. Scholz, Gotzendienst and Zauberwesen bei den Hebriiern, pp. 217-238, Regensburg, 1877; W. W. von Baudiasin, Sludien zur semitiachen Religionsgeschichte, i. 298-304, Leipsic, 1878; W. H. Reacher, Lexikon der griec)tischen and romischen Mytholopie, i. 69-77, ib. 1884; A. H. Sayee, Religion of Ancient Babylonia, pp. 221-250, London. 1887; Journal of Hellenic Studies, ix (1888), 210-213; F. Baethgen, Beitrage zur semitischen Religionsyeschichte, pp 41-44, Berlin, 1.389; P. Jensen, Die Cosmologie der Babyloni,er, passim, Strasburg, 1890; idem, Asayrisc)a-babylonische Mythen and Epen, pp. 81 sqq., 95 sqq., 169, 560, Berlin, 1900; Ball, in PSBA, xvi (1894), 195-200; W. L. King, Babylonian Religion and Mythology, pp. 178-183, London, 1899; T. K. Cheyne, Bible Problems, pp. 71-95. London, 1904 (cf. A. Jeremias, Babylonisches im Neuen Testament, p. 34, Leipsic, 1905; Cheyne finds a North Arabian form of the myth of Adonis in the tale of Dusares-see NABAT.EANe, ILj 3); C. Vellay, Le Cults et les fetes d' AdonisThammouz daps l'orient antique. Paris, 1904 (the student can not afford to pass this book); idem in RHR, xliz (1904), 154-162; R. Dussaud, Notes de mythologie syrienne, ii. 148-155, ib. 1905 (also important); M. J. Lagrange, etudes our Zes religions semitiques, pp. 40, 295. 309, 348349, ib. 1905; O. Gruppe, Griechische Mytholopie and Religionsgeschichte, Index " Adonis " and "Tammuz," Munich, 1906; and especially the works of Zimmern noted in the text and his Sumerisch-babylonisehe Tamuaieder, in the Berichte of the Saxon Academy, liz (1907), 201-252. TANCHELM, tan'kelm (TANCHELIN): Opponent of the medieval Church; killed at Antwerp 1115 (or 1124). He is said to have assailed the entire hierarchy and all their ecclesiastical functions, and to have defamed the Church, claiming that his followers were the true Church, that the efficacy of the sacraments depended upon the worthiness of the ministers, and that he himself was filled with the Holy Ghost and was, therefore, God, even as Christ had been. He is also said to have married an image of the Virgin, and to have given water in which he had bathed to his followers as a sacrament bringing salvation to body and soul. This account, of which the chief source is a letter written about 1112 by the Utrecht clergy to the archbishop of Cologne (ed. P. Frederieq, Corpus documentorum inquisitionis Neerlandicce, i. 15 sqq., Ghent, 1889), is evidently inspired by hostility. Probably Tanchelm was little else than one of those who, in the medieval Church, demanded that the Church should be holy, and who often attacked the hierarchy. He doubtless believed himself to be inspired, and he was apparently influenced by political motives, seeking to detach