Freie Gcscllsfhaft.'" devotwl to a popular discussion of tlii'ir sofiolc))j;i<nl tlicories. Ni'itluT of these schools of Anarrhism is ncressarily other tlmn inuitic. Hut militant Anareliism has als'o been re|in'seiite<l ainciuir the .lews, in the person It w ill be recalled that he of Ali'Xander Herkiiiaun. attempted the life <it II. ('. Friek, mana.irerof the Carneixic Steel Cnrnpany. diirinL the Homestead strike in the summer of lS!)-2. and was sentenced at Pittsbiirfi. Pa., to twenty-two years' iniiirisonment iu the penitentiary. Berkmann's case can not be classed, however, wiih the deeds of the European militant anarchists, whose blows are aimed indiscriminately at any persun belonsrinir to tlw rulinj; classes or to the The victim cjinsen liy Uerkmanu was bourireoisie. a man who represented cai)ital in an acute conflict wilh labor, which brin,irs this case into close relationship with Russian terrorism. Individualist, orsociilled " philosophical " Anarchism, which can as readily be tmced to its Kussian source, has had few .lewishailherents. Victor Yarros, one of tlu^ leadinu; philosophical anarchists of the United Slates. isa.Iewish disciple of Pissarev, the lirilliant aposlle of Russian nihilism (in the Turgeniev scMseof Ihi' word), ll must be noted, however, that thou;;li individualist Anarchism or nihilism, as a philosophical creed, has no distinct body of followers among the .Tews, still its influence has made itself felt in shapins the relations of everyday life amonii the more cultured portion of the RussianJewish colony in America. The nihilism of the "sixties" has irradually jiermeated all stnita of the Russian " intelligeni/.ia eveti the conservative have not entirely escajied. XundxTS of Jews havr' lirought with them from Russia the ways of thiid-iing current amongcultured RusMans. .1. A. H. "
ANATH
(from the root njj;): The name of an ancient war-froddess of the western group of Semites. The Egyptian way of writing the name of the Phenician Israelitisli city " Heth-Ar.ath " indicates Ihal njy is here a goddess, ami jirobably also in the name of the place " n<'th-.Vnoth " in .ludahand jirobin . alholh(a plural like Q'^ya f rom ^^2)the birthplace of Jeremiah. Tliesi' names, however, which may po'.sjlily date from Canaanile limes, point to the early worship of . alh in Palesiine (Judges. HI). Wellhausen has even sUL'i-'esled Ihal the iii. verse (Hosea. .iv. !l) IJI^CW 'JTJV 'JN '^ •'> be trans laled "I am his Anath ami his Ashera " ("Skizzen."
ably also
but this is very improbable. Tlw proper occurs ujion one of the Kl .Vniarna lab lets: Winekler, in " Keiliiisehriftliche liibliolhek," v. i'M't Klinders Petrie, "Syria and Kirypl," ]). (il. Representations of .Vnath(V. Max .Miiller, " .Vsien und lOiiropa." p. 81 :i) show her provided w ilh helmet, shield, and spear, and wilh a swiniring battle-ax in her left hand. A later picture of . alh (de Vogue. " .Meliuiges." p, 47) shows her sitting upon a lion. which also typifies her warlik<' disposilion. niiii.Kxirui'Hv: Nuidi'ke, In /. /). .V. (.'. ISfW. xill. 4T1I: w. Mnx V.
I;il).
name
.Vnali
Aaiiu uiiil Kiiriie.i, pii. 111'.. :U:i. :ciii: Tide, f,'.»i/ii.. ran ilf (ttnltMiUtui*}. ™4 Morris. JiLstn>v, HrU{jutit nf
Miiller, ill
Ananias, Son of Oniaa IV.
THE JEWISH ENCYCLOPEDIA
559
iiiM
1
,l!<.«|;n.i .111.1 iJ(il.|;/..iii<i.l)<ll(l,3deU. 1801, p. I.tl.
ANATH.
Seo
q
j^
Sii.vMfi.Mi.
ANATHEMA
(Greek AvAftr/im Hebrew Qin; KClHi; -V term used both in the sense of con secralion and of condemnation. The old (irei'k 'Aviilh/iKi signilies a volive olTering, somelhing de'
.rainali
vot<(l lo. or set aside for. Itie special use of the il.s ecclesiastical sense, specifically In a
fament
gods;
New
in
signilicance.
"set
cursed, excommuniculwl.
a.side
The
for
evil"
—
Tes
lience,
ecclesiastical use of
the wfird
Anathema
"Anathema"
in this jiarlicular sense prePalestine in pre-Christian times '"'^'""'•^ Derivation </^" ^'"T",. *'"'•' forms of Anathema will be approjinJ alelv treated here. For a consideration De&nition. of the Biblical forms, see B.x. The Old Tc-stamenl Scri|ilures know nothing of an ecclesiastical Anallienia or ban. unless the noiice in Ezra, X. H be excepted, w hicli may be the startingpoint for a theory that the progressive spirit of Jewish legislation in the time of the great scribe condemned the barbarism of putting excluded persons to death. According to that pas.sagc, only the properly of the condemned person was /uirm. that is to say, given over to total deslruclion: but the culprit himself was simjily excluded, that islosiiy, forbidden toconimunicate wilh the members of the congregation of the diaspora. This chapter of Ezra warrants an inference, substantiated by many oilier historical evidenc<'s, that the conslitulional conditions of the government of llie returned exiles dilferi'd radically from those of the old royal regime. Wilh the disappearance of the Davidic dynasty the Jewsbeccmiea theocratic, subsequently a hierocratic, congregation, Ihe members of which are to conform to certain spiritual regulations designed to forlily the newly established comnionweallli. Reiiiarkalily eiKnigh, The Land Ezra believed the territory itself to be Itself Un- under a species of ban (niddn/i): and der a Ban. ils resloral ion to the dignity of the jiatrimony of YHWII reiiuinil Ihal it be imrged from the impiirilies with which it had become perniealed Ihrougli contact wilh Ihe foreign inhabitants and their idolatrous praclises (Ezra. ix. 1. M). This declaralion of the chronic ini])urily of the country itself gives the key to Ezra's twiifold pronunciamento: politically, an excommunication of all foreigners who did not renounce their idolatry, and did not conform to the discipline of the religion of spiritually, the inlroducli<in of a corrective measure lo hold the Jewish tendencies towaid jiaganism in ch.-ck. and lo further the growth of a pure monolbeistii- system unliindered by either tlusymbolism or the degrading praclisesof jiolylheistic religion. Ezra is the founder of the "congregation of Israel" a community of w(irshi|iers of the one God to the members of which, through the operation of a systematic discipline, idolatrous praclises become abominabh'. This upbuilding of a spiritual fraternity rei|uired, il.iubtless. the inauguration of drastic measures, among which was the exclusion of all iiersons(men <ir women) tainted with paganism, or the closing of the territory to all persons who were not ready to subscribe unhesitatingly to the con<lilions imposed by the covenant of YHWII. Only in this way could the ban be removed from the land itself, which again became holy lerritory, the fit habitation for a holy and iindetiled conununity (conii)are Ezra. ix. 2). Whether lhis"culting ofT" of Ihe Jewish members of the conimunity. lo prevent Ihe growth of repreheiisibli' praclises. wasalriady indicaleil in the Bililical form of ban. calli'd /."(/ in"13). can not now be determined (compare Winer, " B. R,"
sumably originated
in
nT
VHWH
—
ii.
—
14, n.r. " I.ebensstnifeli ").
The
form of the liprem changes, tlien-fore, posfexilie from Ihe lime of Ezra The Herem times il had been a L'rim.In cruel meas_ ... ureof slate. bv whiihall personsfalling Postexihc under ,,,„ ,„ „.„^., „„,' ,,, ,,
- ,
the ban were put lo death and Times. In llie their properly was dcslroyed. early cenfuriesof the second Jewish conimonweallh, founded upon llieocnilii- lines, if becomes an expri'ssion of (tod's displeasure wilh all persons. Ji-w or pagan, ^vilo do not subordinate Iheir piTsonal Biblical
.
,
