THK NEW SCHAFF-HERZOG
the Lamb; the Devil, the dragon (xii. 3, etc.). There are, besides, a beast who comes out of the bottomless pit (xi. 7), horses (vi. 2, etc.), locusts (ix. 3), birds (xix. 17), and frogs (xvi. 13).
3. The Ecclesiastical TTse of Animals : This was very varied. There was not only the lamb for Christ but also dolphins, hens, pelicans, apes, and centaurs. The old Gothic churches exhibit these fanciful and really heathen designs. Bernard of Clairvaux raised his voice against them. In the catacombs one finds the drawing of a fish to symbolize Christ, because the initials of the title of Christ (Gk. Iesous Christos Theou Uios Soter) spell the Greek word for " fish " (ichthus). See Symbolism.
III. The Use of Emblematic Animals in Worship : Among the Hebrews there are two spoken of. The brazen serpent which Moses made, which was at last destroyed by Hezekiah, because it was worshiped (II Kings xviii. 4). The golden calf was not intended as a substitute for the Yahweh worship, but as an aid; but it became a snare to Israel in the wilderness before Sinai (Ex. xxxii.) and in the days of Jeroboam I. and his successors on the throne of Israel (I Kings xii. 28-30).
ANIMISM. See Comparative Religion, V., 1, a, §§ 1-4; Heathenism, §§ 2, 6.
ANNA: 1. Mother of the Virgin Mary. See Anne, Saint. 2. A "prophetess," mentioned in Luke ii. 36-38. See Hannah.
ANNA COMNENA, cem-ni'na: A Byzantine princess of both literary and political importance, daughter of Alexius Comnenus (q.v.); b. Dec. 2, 1083; d. after 1148. Brought up in a circle of highly cultivated women, and betrothed in early youth to the heir-presumptive of the empire, the son of the last emperor of the house of Ducas, she seemed to have a brilliant future before her. But the prince died, and his place was taken later by Nicephorus Bryennius, the son of a conquered pretender. It became plain that the emperor intended to make Anna's brother John his heir, instead of his daughter or her husband. When Alexius died (1118), Anna was the soul of a conspiracy against John. It failed, and military rule suppressed the court cabals. Anna recovered her confiscated property; but on the death of her husband, ten years later, she fell gradually into disfavor at court and lived much alone, solacing herself by literary interests, her taste for which was the result of the brilliant literary epoch of which Michael Psellus was the chief representative. She wrote a remarkable history of her father's reign, with the title Alexias, which professes to be a continuation of the unfinished history of the Comneni by her husband. Her style is typical of literary classicism, being full of quotations from standard authors, and affecting to despise the barbarisms of the living tongue. This affectation is carried so far that she apologizes for mentioning barbarian names as for an offense against the customs of polite society. Allied to this is the haughty assertion of the primacy of Byzantium over all uncivilized foreigners, whether popes, Turks, or crusaders. Its strong personal bias,
its prejudice against the two successors of Alexius, and its constant revelation of the bitterness of disappointed ambition detract from the historical value of the work. Yet the wealth of information contained in it makes it the principal source for the history of Byzantium at the epoch of the first crusade. It is in MPG, cxxxi.; the best edition is by A. Reifferscheid, in the Bibliotheca Teubneriana (2 vols., Leipsic, 1884). (C. Neumann.)
Bibliography: Gibbon, Decline and Fall, vols. v. and vi., passim (by the only thorough student of Byzantine literature as a whole); H. von Sybel, Geschichte des ersten Kreuzzuges, pp. 460-468, Leipsic, 1881 (on the chronology of Anna Comnena); C. Neumann, Griechische Geschichtschreiber im 12 Jahrhundert, Leipsic, 1888; T. A. Archer and C. L. Kingsford, The Crusades, pp. 49, 52, 191-192, 358, New York, 1895; Dieter, Zur Glaubenswurdigkeit der Anna Komnena, in Byzantinische Zeitschrift, iii. (1894) 386-390; Krumbacher, Geschichte, pp. 274-279.'
ANNAS (called Ananos by Josephus): Jewish high priest, son of Seth. He was appointed high priest in 7 a.d. by Quirinius, governor of Syria, and retained his office under three successive governors, till he was deposed in the year 14 by Valerius Gratus. His second successor in the highpriesthood was his son Eleazar; the fourth, his son-in-law (John xviii. 13) Joseph, called Caiaphas (Matt. xxvi. 3 sqq.), who held the office from 18 to 36 a.d. Four other sons of Annas officiated as high priests; and as he was called happy for this reason, it may be inferred that he lived to see the installation of most of them. He was dead at the time of the siege of Jerusalem, and his tomb was then shown. According to the New Testament, Annas acted as high priest after his deposition; he occupied an influential position, and presided at the trial of Jesus. These statements are not to be rejected as unhistorical, since high priests who were no longer active retained not only their official title but also many of the prerogatives of office. That Annas was held in high repute beside the acting Caiaphas can be explained from the length of his life and from his family relations. The form of expression in Luke iii. 2 and Acts iv. 6, where Annas appears as an acting high priest, is somewhat incorrect. Like most members of the aristocratic high-priestly line, he was a Sadducee (Acts iv. 1, 6, v. 17) and Josephus calls his son Annas the Younger, a rigid Sadducee. [Josephus (with John xviii. 13) seems to show that Annas was the most influential man in Jerusalem for a generation.] F Sieffert.
Bibliography: Josephus, Ant., XVIII. ii. 1-2, iv. 3, XX. ix. 1; Schiirer, Geschichte, ii. 217, 221, Eng. transl. II. i.' 182-183, 198, 202-204; DB, i. 99-100; EB, i. 171-172; JE, i. 610-611.
ANNATS (ANNATES). See Taxation, Ecclesiastical.
ANNE (ANNA), SAINT: Mother of the Virgin Mary. According to apocryphal tradition (Erangelium de nativitate Maria and Protevangelium Jacobi), she is said to have been born at Bethlehem, the daughter of the priest Matthan. She was married to the pious Joachim of the tribe of Judah, and for twenty years was childless. At her assiduous supplication, an angel foretold " that she should conceive and bring forth, and that her seed should be praised in the whole world." Joachim