the ciinsensus of opinion regarding liim was sunimct] up in till- ilciision that he was not only as bail as, but even worse tluin, a Jew. Though the iliarge of assisting the pope in robliini; the ihurihes and cliapels was undnubteilly a cahiMiiiialioii of the Jews, it is (luile prohalile tliut the J<-vs silled
with Auaeletus
in this jiapal .scliisni,
wliieli lasted until his death, in the year WiH. The interests of their own safety in Koine, where his sov-
ereignty was unquestioned, nuist have urged them to adopt the policy of obedienie to Anaeletus. In fail, the cold, formal response with whiih Innocent II. greeted the Jewish delegation upon his entry into
Home would warrant this assunii)tion. There is no ground, however, forsupposing that the opponents of Anaeletus had used their intluenee to arou.se the fanaticism of the masses against the Jews. Both Bernard of Clairvau.x, through whose indefatigable zeal and eloquence the rulers of France and of Germany were won for the cause of Innocent, and the inhabitants of Home, though, as a rule, inimical to the Jews, repeatedly condenuied their persecution and oppression. As for Anaeletus, however, his ancestral eonnecticju with the Jews undoubtedly served to enhance his schismatic troubles, inasmuch as it alToriled his antagonists an additional ground for calumniation. Yet it is quite probable that the vague historic recollection of Anaeletus his Jewish origin, his ecclesiastical struggle, and. perchance, his friendly attitude toward thi- .lews in later days fashioned itself into a semi mythical background for the widespread medieval legend relating to the Jew-
—
—
ish
pope
Andreas).
(see
Bihi.ioi;r.iphv
Gudemann.
Gfsrlt. 'If^ Ki'ziehnufjini'csens Juitt-n in Ilitlifii. t. 76 et neii-; VogelJxiihn in Itoin, 1. '^H rt neq.^ and Index: Kiinpure Zi^pftel, Die l/niiinhrnlil (/<•.< Jnlinx usu, lioltjntfen. 1S71 ; (ii'tUiuntr (idrhrti- Atutiw'ti, ls76, pp. 2.'>T. :«M: iir>-t;iir<>vlU8, (Jench.d. Stadt iin Miltelalter, Iv. ;au-4]7.
uitii iltr t'ttlttir ilt:r
sl**ln
aud
Rlej^er. (rcuch. d.
Hum
n. G. E.
ANAGRAM =
(Greek,
ai'd
= "over
again," and
letter"): The letters of a word so transpo.seil as to make a different word or jihrase. The of anagrams by the Jews dates back to the reuse motest anti(|Uity. Several occur in the Bible; for exyimiiiiii
ample:
••
XVO nJIC'And Noah found
]n
w
vi. S),
liiTe |n is
beintr the
grace," Gen. [irobably em|doye(l because of its
Anagram
of nj
nny njm nph 'msa nx
my birthright, and, behold, now he hath lakiii away my blessing." ihiil. x.wii. ;!(i); -iaS nnn IND
garland instead of
'n313 np7 ("He took away
V
ashes,"
my
Amulo Anakim
THE JEWISH ENCYCLOPEDIA
551
Is. Ixi. 9):
VJI
Vl."2'
enemies return and
In-
UL"' '3'1N h^ ("Let
nil
ashamed suildenly,"
Ps.
3W3 'm!?' '3 IDS^ y2T 1?3t." HXtP 10K1 C And his mother called his name .labe/.. saying, 15ecause 1 bare him with sorrow." I (liron. iv. 9). In the Talmudic and Midnishic liteniturc, anagrams became a system of Biblical interpretation, vi. 11);
called
")1Dn
troilueecl
it
in
Kleazar of .Modi'in inexplaining the word tnS (Gen. xlix.
(inversions).
by the transposition of its letters. But this system, applicable originally only to the transposition of the li'lters. w iis grailually extended to simple transpositions of the words. Jewish literature, and especially the Jewish poetry of the Arabic epoch, imitating the Arabic poets, who had a iiredileeiion 4)
many examples: "pn ~>)} tH'D DK you mock my sickness. I will tender you my cheeks"), Judah ha-Levi, " Diwan," ed. Brody, ii. 149; mV31 pn Tvh ptO 3m 13 "13Vni (" And she amasses corn and plenty of foiMl for a liiue for anairnims.ofTers
"ni> 1^
nCC'K
(" If
oj scarcity and famine"), Alharizi,"Tahkemoni,"ed.
Kamiiika, p. 49). The golden age for anagrams began with the Cabala. The Platonists had strange notions as to the intluenee of anagrammatic virtues, jiarticularly of anagrams evolved from names of persons. It is not surprising, therefore, that the cabalists, like all the Xeoplatonists, pretended to discover occult (pialities in proper names aud in their anagrams. Thus, most amulets are based upon the transposition of " Raziel ha-Malak," p. 62). letters (compare Cabalists explain, for instance, the custom of reciting .some Jlishnah paragraphs on the anniversary of the de:ith of relatives (././/(rec(7), by pointing oiit that npL"0 (.Mishnah) contains the letters of nDL"J (soul). Nearly all the cabalistic writings give rules for composing anagrams, which are called temurah (change). Bit.
I.
ANAH
Mother of Aholibamah. one of the wives of Esau and daughter of Zibeon (Gen. xxxvi. 2, 14, 18.
1.
The Septuagiut.
2.')).
the Samaritan Pen-
and the Peshito read "son," identifying this Anah with No. 3 (see below). 2. Son of "Seir. the ilorite. and brother of Zibeon; one of the chiefs of tateuch,
the land of Edom (Gen. xxxvi. 20. 21: I Chron. i. 3. Son of Zibeon. who is specified in the Bible as "that Anah that found the hot springs [DD'H: A. V. " mules." so in Targ., Yer., and Gen. H. on the pas.sage: Pes. .54'/] in the wilderness" (Gen. .xxxvi. 24; I C'hrcm. i. 40. 41). G. B. L. In Rabbinical Literature: As early as the luiddle of the fourth century, the labbis iiiseus.sed Anah's combination of lla-Yemim in the wilderness. In his conuuentary on Gen. xx.wi. 24. Jerome cili'S the following definitions of the word, derived from Jewish .sources: (1) "seas" as though D'D'(.vammim); (2) "hot springs" as though D'On (hamniim); (3) a swift running variety of the ass. called "yemin," obtained by Anah through a cro.ss of the domestic with the wild a.ss; and (4) "mules." The last interpretation was. according to Jerome, the most current among the Jews; and it was believed that Anah was the first to have bred the mule, thus bringing into existence "a new animal bred contrary to natural laws." The ndibinical sources are familiar w ith this fourth explanation, and make the additional ob.servation that "Anah was himself a bastard," his mother being also the mother of his father. Asa punishment for this uimatural combination of Anah, God brought into the world the deadly water snake, through the union of the common viper (nj'^ni with the Libyan lizard (pTin). See Gen. H. Ixxxii. l.'i; Yer. lier. i. 12/': Bab. Pes. ,54<( Ginzberg, "Monatssehrifi." lii -kW, ,539. L. G. 3S).
ANAIAH
("The Lord Hat h Answerp<r' ) 1. A supporter of Ezra (Neh. viii. 4). who is called Analuas in I Esd. ix. 43. 2. .V prominent man who sealed the covenant with Nehemiali (Neh. x. 22).
These two may be tribe,
duelling
G. B. L.
identical.
ANAKIM.— Biblical
A
Data:
(according
prc-Canaanitc
Josh.
to
xi.
21.
22.
Hi. 2li) in the hill country of Judah and Judires. and in the Philistine plain (Hebron. Deiiir. . ab, Gaza. (!alh. Ashdod). Three clans are meiitioni-d: Id; Niun. .'^hesliai. Ahinian. and Talmai (Judges, These names seem, from their form, to be xiii. 22). .ramaic: but what this fact signifies is not clear. The . akim are .said to have Iweii conquered by i.
i
Caleb (Josh. XV. 14
Judges,
i.
a
generic
term.
The Hebrew
who received the . akim are
20).
their territory. In Deut. ii. 11, called a bninch of the Hki'h.mm.
which
of
is
Num.
perhaps xiii.
33
