Vol. I, No. 7.] Anthropological Supplement. 335 
[N.S.] 
in Patani is so alien to primitive Malay thought—and the Patani 
folk are among the most primitive of the Malays—that a foreign 
3 : h ; : 
ed 
cated Christian, except perhaps that it is regarded from a slightly 
more concrete point of view. It is a being which was described 
to me as sitting in the heart of every Mussalman (one individual, 
from becoming wicked, apparently by repeating the precepts of 
1 It was further identified with 
Jinn Islam), which in British Malaya are generally regarded as 
independent spirits. But as most 0 i 
his powerful inferiors the spirits are, according to the Malays, 
of a somewhat doubtful morality, implying theft, injury to enemies 
at any rate to the souls of animals, unlawful excitation to 
love, and the like; and as the White Jinns are incapable of sin, it 
follows that these particular spirits are of little account, s ldom men- 
tioned and probably seldom remembered except in remorse. The 
gest that Nuri Muhammad, like so many phrases in Malay, is Persian 
or Arabic mispronounced an misunderstood ; in short, that it 
: ughes hi 
phrase (literally the light of Muhammad”) as meaning the spirit 
of Muhammad, which existed before the creation of the world. | Else- 
where ( Notes on J ) tl thor compare it 
the “divine Word which was made flesh.” Col. D. C. Phillott tells 
me that though this is the correct theological ee etal of the 
ran 
pares 1 
expression, it is frequently misunderstood by igno 
e 
the countenance of the Prophet. Nuwr, meaning light in either a 
literal or a metaphorical sense, occurs in Malay writings (see 
Wilkinson’s Malay-English Dictionary, $.v.), but I do not think that 
it enters the vocabulary of the Patani peasant, whom the Persian 
7 would certainly puzzle. 
N. ANNANDALE. 
cate aincit natOEN I e 
