Difference between revisions of "Anammelech"

<p> ''''' a ''''' - ''''' nam´e ''''' - ''''' lek ''''' ( ענמּלך , <i> ''''' ‛ănammelekh ''''' </i> = Assyrian <i> ''''' [[Anu]] ''''' </i> - <i> ''''' malik ''''' </i> , "Anu is the prince"): [[A B]]  abylonian (?) deity worshipped by the [[Sepharvites]] in Samaria, after being transported there by Sargon. The worship of Adrammelech (who is mentioned with Anammelech) and Anammelech is accompanied by the sacrifice of children by fire: "The Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim" (&nbsp;2 Kings 17:31 ). This passage presents two grave difficulties. First, there is no evidence in cuneiform literature that would point to the presence of human sacrifice, by fire or otherwise, as part of the ritual; nor has it been shown that the sculptures or bas-reliefs deny this thesis. Much depends upon the identification of "Sepharvaim"; if, as some scholars hold, Sepharvaim and Sippar are one and the same cities, the two deities referred to are Babylonian. But there are several strong objections to this theory. It has been suggested that Sepharvaim (Septuagint, <i> ''''' seppharı́n ''''' </i> , <i> ''''' sepphareı́mi ''''' </i> ) is rather identical with "Shabara'in," a city mentioned in the [[Babylonian]] Chronicle as having been destroyed by [[Shalmaneser]] IV. As Sepharvaim and [[Arpad]] and [[Hamath]] are grouped together (&nbsp;2 Kings 17:24; &nbsp;2 Kings 18:34 ) in two passages, it is probable that Sepharvaim is a [[Syriac]] city. Sepharvaim may then be another form of "Shabara'in," which, in turn, is the Assyrian form of [[Sibraim]] (&nbsp;Ezekiel 47:16 ), a city in the neighborhood of [[Damascus]] (of Halévy, <i> ZA </i> , II, 401ff). One objection to this last is the necessity for representing ס " <i> ''''' ṣ ''''' </i> " by "sh"; this is not necessarily insurmountable, however. Then, the attempt to find an Assyrian etymology for the two god-names falls to the ground. Besides, the custom of sacrifice by fire was prevalent in Syria. Secondly, the god that was worshipped at Sippar was neither Adrammelech nor Anammelech but <i> ''''' Šamaš ''''' </i> . It is improbable, as some would urge, that Adrammelech is a secondary title of the tutelary god of Sippar; then it would have to be shown that Anu enjoyed special reverence in this city which was especially consecrated to the worship of the Sun-god. (For "Anu" see [[Assyria]] .) It may be that the text is corrupt. See also [[Adrammelech]] . </p>

<p> (Heb., Anamme'lek, '''''עֲנִמֶּלֶךְ''''' '','' Sept. '''''Ἀνημέλεχ''''' , Vulg. ''Anamelech'' ) is mentioned, together with Adrammelech, as a god whom the people of Sepharvaim, who colonized Samaria, worshipped by the sacrifice of children by fire (&nbsp;2 Kings 17:31). No satisfactory etymology of the name has been discovered. The latter part of the word is the Hebrews for ''King,'' but as the former part is not found in that language (unless it be for the Arabic ''Sanam,'' a ''Statue,'' Gesenius, ''Thes. Heb.'' p. 1052), the whole is probably foreign. Reland ( ''De Vet. Ling. Persarum, '''''§''''' '' 9) renders it ''King Of Grief'' (from the Persic); but Hyde ( ''Rel. Vet. Persar. P.'' 131) understands it as referring (from '''''עֲנָאּ''''' i. q. '''''שׂן''''' , [[Sheep]] ) to. the [[Arabian]] constellation Cepheus, containing the shepherd and the sheep. Benfey (Monatsnamen einiger alter Volker, p. 188) proposes the name of the [[Persian]] goddess Ananit or that of the [[Ized]] [[Aniran]] as containing the first part of the title Anammelech. So Rawlinson (Herodotus, 1, 498), who understands the female power of the sun to be meant, derives it from the name of the Asssyrian goddess Anunit. Other conjectures are still more fanciful. The same obscurity prevails as to the form under which the god was worshipped. The Babylonian [[Talmud]] states that his image had the figure of a horse; but Kimechi says that of a pheasant or quail (Carpzov's Apparatus, p. 516). (See Adrammelech). </p>