THE NEW SCHAFF-HERZOG
France, declared for him. In Oct., 1131, Innocent excommunicated Anacletus at Reims; in the following spring he set out for Italy; and in Apr., 1133, entering Rome in Lothair's company, he took possession of the Lateran, while Anacletus held the Vatican. Lothair pronounced the latter an outlaw and a criminal against both the divine and the royal majesty; but he was himself forced to leave Rome in June, and Anacletus forced Innocent once more to flee to Pisa. In the autumn of 1136 Lothair returned, and succeeded in compelling southern Italy to recognize Innocent. The end of the schism was, however, due less to him than to Bernard of Clairvaux, who succeeded in separating not only the city of Milan, but many of the principal Romans from Anacletus's party (see Bernard, Saixt, of Clairvaux). Negotiations were even opened with Roger of Sicily, his last supporter ; but at this juncture Anacletus died, Jan. 25, 1138. His letters and privileges are in MPL, clxxix. 689-732, and in Jaffl, Regesta, i. 911-919. (A. Hauck.)
Bibliography: A. von Reumont, Geschichte der Stadt Rom, ii. 40$, 3 vols., Berlin, 1867-70; P. Jaffe", Geschichte des deutschen Reichs unter Lothar, Berlin, 1843; Bower, Popes, ii. 464-470; W. Bernhardi, Lothar von Supplinburg, Leipsic, 1879; W. Martens, Die Besetzung des papstlichen Stuhls, 323 sqq., Freiburg, 1886; Hefele, Conciliengeschichte, v. 406 sqq.; J. Langen, Geschichte der rbmischen Kirche, pp. 315 sqq., Bonn, 1893; Hauck, KD, iv. 128- 138.
ANAGNOST. See Lector.
ANAMMELECH, a-nam'e'lec or a"nam"me'lec: According to II Kings xvii. 31, a deity worshiped with child-sacrifice by the Sepharvites who were settled in Samaria by Sargon (see Adrammelech). If Sepharvaim be sought in Babylonia, it is natural to refer the name " Anammelech " to the Babylonian god Anu (Anu-malik or Anu-malku, " King Anu"; cf. Jensen, pp. 272 sqq.; Schrader, p. 353; Baethgen, pp. 254-255). If, however, as is more probable, Sepharvaim was a city of Syria, the Babylonian derivation is untenable. The name of a goddess Anath is found in a Greco-Phenician inscription (CIS, i. 95) of Lapithos in Cyprus belonging to the time of Ptolemy I. Soter (d. 283 B.C.). It occurs also on a Phenician coin with a picture of the goddess riding upon a lion, and a star above her head. The name " Anath " appears in the Old Testament towns Beth-anath (in Naphtali, Josh. xix. 38; Judges i. 33) and Beth-anoth (in Judah, Josh, xv. 59); also in the proper name " Anath " (Judges iii. 31, v. 6), and perhaps in the town Anathoth near Jerusalem. It is not impossible that the passage in II Kings is corrupt, and " Anammelech " may be merely a variant of " Adrammelech." It is wanting in Lucian's text of the Septuagint. Bibliography: P. Seholz, G btzendienst und Zauberwesen
bei den alten Hebraern und den benachborten V biker n, pp.
405-407, Ratisbon, 1877; F. Baethgen, Beitriige zur semi-
tischen Religionsgeschichte, Berlin, 1889; P. Jensen, Die
Kosmologie der Babylonier, Strasburg, 1890; Schrader,
KAT
ANANIAS, an"-a-nai'as : The high priest in whose time the apostle Paul was imprisoned at Jerusalem (probably 58 a.d.; Acts xxiii. 2, xxiv. 1). In the Lucan description of the conflict between Paul and Palestinian Judaism (xxi.-xxvi.; cf. K. Schmidt, Apostelgeschichte,i., Erlangen, 1882, pp. 240 sqq.),
Ananias is represented as head of the Sadducaic hierarchical party which was dominant in the Sanhedrin, and confirmed its complete apostasy from the hope of Israel by persecution of the apostle of Christ, whereas the apostle deposes and divests of its divine authority and dignity the leadership which had become faithless to its calling. According to Josephus (Ant., XX. v. 2, vi. 2, ix. 2-4; TT'ar, II. xii. 6, xvii. 6, 9), Ananias, son of Nebedseus, was appointed high priest about 47 a.d. by Herod of Chalcis (the twentieth in the succession of high priests from the accession of Herod the Great to the destruction of Jerusalem). In the year 52 he had to go to Rome to defend himself before Claudius against a charge made by the Samaritans against the Jews. He was not deposed at this time, however (cf. C. Wieseler, Chronologische Synopse der vier Evangelien, Hamburg, 1843, pp. 187-188), but held his office until Agrippa II. appointed Ishmael, son of Phabi, his successor, probably in 59 a.d. Ananias is the only high priest after Caiaphas who ruled for any length of time. He exercised considerable influence after leaving his office until he was murdered in the beginning of the Jewish war. (K. Schmidt.)
Bibliography: Schurer, Geschichte, i. 584, 603, ii. 204, 219, 221, Eng. transl., I. ii. 173, 188-189, II. i. 182, 200 sqq.
ANAPHORA, an-af'o-ra: Name used in the Eastern liturgies for the later or more sacred part of the eucharistic service, answering to the Missa fidelium of the early times, from which the catechumens were excluded, and in the main to the canon of the Roman mass. It begins with the kiss of peace and accompanying prayers, after the " greater entrance " or solemn oblation of the elements on the altar. (Georg Rietschel.)
ANASTASIUS: Of the many bearers of this name in the Eastern Church the following three are specially deserving of notice:
1. Anastasius I.: Patriarch of Antioch, 559- 599. He was a friend of Gregory I., and strongly opposed Justinian's later church policy, which favored the Aphthartodoceta? (see Julian of Halicarnassus; Justinian; Monophysites). He was banished in 570 by Justin II., was recalled in 593 by Maurice, and died in 599. His day is Apr. 21. Of his writings there have been printed: (1) Five addresses on true dogmas; (2) four sermons (of doubtful genuineness); (3) "ABrief Exposition of the Orthodox Faith" (in Greek); (4) fragments; (5) an oration delivered Mar. 25, 593, when he resumed the patriarchal chair.
2. Anastasius II.: Patriarch of Antioch, 599- 609, in which year he was murdered by Antiochian Jews. His day is Dec. 21. He translated the Cura pastoralis of Gregory I.
3. Anastasius Sinaita : Priest, monk, and abbot of Mount Sinai; b. before 640; d. after 700. He defended ecclesiastical theology against heretics and Jews, and composed various works which have not been fully collected and examined. They include: (1) A "Guide " in defense of the faith of the Church against the many forms of Monophysitism; (2) " Questions and Answers by Different Persons on Different Topics "; (3) " A Discourse on the Holy