and several dukes distinguished themselves in the defence of German Protestantism. Until 1590 Lu- theranism prevailed in the whole country, but in that year the controversies arising from the Formula of Concord (q. v.) induced the princes, with a large number of the clergy, to go over to the Reformed Church. How large a proportion of the people fol- lowed this example has not yet been established. The "Union" (between the Lutherans and Reformed) was introduced into Bernburg in 1820, into Dessau and Koethen in 1827. Since 1855 the governments of the duchies issued several decrees, which again bind the clergymen more strictly to the symbolical books of the two denominations. See Germany.
A'niam (Heb. Aniam , DS^SS, sighing of the peo- ple ; Sept. 'Avu'i/i v. r. 'Aviav), the last named of the four sons of Shemidah, of the tribe of Manasseh (1 Chron. vii, 19). B.C. post 1856.
Anianus, a native of Campania and ardent ad- herent of Pelagius, whose cause he defended at the council of Diospolis in 415. He wrote a work, Contra Epistolam Meronymi ad Ctes'phontem, which is lost, and translated the homilies of Chrysostom on the Gos- pel of Matthew. According to the testimony of Rich- ard Simon, Huet, and Casaubon, he was one of the ablest translators of the ancient church. His trans- lation of Chrysostom is reprinted in the Benedictine edition. — Dupin, Eccl. Writers, vol. iii.
Anicetus, a bishop of Rome, followed Pius I about 157, and is called a martyr in the Roman and other martyrologies, although it is not certain wheth- er he shed his blood for the faith. He received, about 160, a visit from Potycarp, and tolerated the custom of the Asiatics in celebrating Easter on the fourteenth day of the first moon after the vernal equinox with the Jews. He had to combat the heretics Valentine and Marcion, and died 168. He is commemorated as a saint by the Roman Church on April 17. — Butler, Lives of the Saints, April 17.
A'nim (Heb. Anim ', COS1, fountains; conrp. JEnon ; Sept. 'Aiifi v. r. Aiffc't/j), a city in the moun- tains of the tribe of Judah, mentioned between Eshte- moah and Goshen (Josh, xv, 50), in the district south- west of Hebron (Keil, Comment, in loc). Eusebius and Jerome appear to call it Ancea CAvau'i), and state that it was wholly inhabited by Jews, lying 9 Roman miles south of Hebron, near another village (with which the name likewise closely agrees) called Ansem ('AiW//<), wholly inhabited by Christians (Onomast. s. v. Aiiajj, Anab). Schwarz (Pedest. p. 105) saj-s it is the modern village Ben-Enim, 2 English miles E.N.E. of Hebron, meaning probably Beit-Anim; but this is in a different direction, and is probably the ancient Bethanoth (q. v.). Van de Velde {[Memoir, p. 285), although apparently wrong in thinking it may be the Levitical Ain (Josh, xxi, 16), is probably correct in agreeing with the identification by Wilson {Lands of Bible, i, 354; ii, 636) with the village Ghu- wein, one hour south of Semoa, en the road from He- bron to Moladah ; but unnecessarily supposes the Ain mentioned along with Rimmon (q. v.) in the "south" (Josh, xv, 32), and apportioned to Simeon (Josh, xix, 7), to have been a different one, as he is thus obliged to do. See Ain.
Aiiimn Mundi, "the soul of the world," accord- ing to some philosophical systems, a soul-substance penetrating the entire world in a similar way as the human soul penetrates the body. Whether the Py- thagoreans assumed a particular anima mundi is not certain ; but Plato regards the existence of the cosmos as essentially mediated through the anima mundi. To him it is a product of the architect of the world, of the highest reason, as a connecting link between pure reason and the sensuous, which gives measure and
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order to the latter. Aristotle did not assume a par- ticular anima mundi. With the Stoics, the conception of it coincides with that of a primitive divine power producing even- thing from itself. With Plotin and the Neo-Platonists the anima mundi is not an imme- diate product of the highest primitive unit, hut ema- nates from it through the yovg (reason). Plotin some- times distinguished between a higher anima mundi, which is a being absolutely non-sensuous and sepa- rated from the corporeal world, and a lower anima mundi, which is connected with the bodies of the uni- verse in a similar manner as the individual soul is connected with its body. The origin of this philo- sophical opinion must be sought in the desire to find between the primitive cause of all things and the phe- nomenal world connecting links which are to make the origin of the latter from the former more easily comprehensible. Christianity, which derives the ori- gin of the world from an immediate creative act of God, rejects altogether the notion of a particular anima ?nundi.—Fierer, xix, 89. See Pantheism.
Animal (designated by various Heb. terms, ren- dered "creature," "living thing," "cattle," etc.), an organized living body, endowed with sensation. See Beast. The Hebrews distinguished animals into pure and impure, clean and unclean ; or those which might be eaten and offered, and those whose use was prohibited. The sacrifices which they offered were : (<y.) of the beeve kind, a cow, bull, or calf. The ox could not be offered, because it was mutilated. Where it is said in our version oxen were sacrificed, we are to understand bulls (Exod. xx, 24). (6.) Of the goat kind, a he-goat, a she-goat, or kid (Levit. xxii, 21). (p.) Of the sheep kind, a ewe, ram, or lamb. When it is said sheep are offered, rams are chiefly meant, especially in burnt-offerings and sacrifices for sins. See Sacrifice. Besides these three sorts of animals used in sacrifices, many others might be eaten, wild or tame. All that have not cloven hoofs, and do not chew the cud, were esteemed impure, and could neither be offered nor eaten. See Clean. Commentators on the Scriptures are much divided with relation to the legal purity or impurity of animals. It would appear that this distinction obtained before the Flood, since God commanded Noah (Gen. vii, 2) to carry seven couples of clean animals into the ark and two of unclean. See Food. The following is a complete list of all the Biblical animals, both clean and unclean (many of them named in Deut. xiv; Lev. xi), ex- clusive of birds, fishes, insects, and reptiles (all which see in their order), arranged under their true English names (with the Hebrew or Greek term in italics), so far as these have been discovered. (See Kinniburgh, Scriptural Animals, Edinb. 1852 ; Anony- mous, Scriptural Quadnqieds, Lond. 1858). Compare Zoology.