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ANUBIS.

ad Odyss. p. 1821; Mich. Apost. Ceniur. Proverb. xvii. No. 7.) The fact that Socrates used to swear by a dog is so well known, that we scarcely need mention it. (Athen vii. p. 300 ; Porphyr. de Ab-stin. iii. p. 285.) It is however a remarkable fact, that, notwithstanding this, the name of Anubis is ,not expressly mentioned by any writer previous to the age of Augustus; but after that time, it fre­quently occurs both in Greek and Roman authors. (Ov. Met. ix. 690, Amor. ii. 13. 11; Propert. iii. y. 41; Virg. Aen. viii. 698 ; Juven. xv. 8 ; Lucian, Jnp. trag. 8, Concil. Deor. 10, 11, Toixar, 28.) Several of the passages here referred to attest the importance of the worship of this divinity, and 3trabo expressly states, that the dog was worship­ped throughout Egypt (xvii. p. 812); but the prin­cipal and perhaps the original seat of the worship ippears to have been in the nomos of Cynopolis in niddle Egypt. (Strab. I. c.) In the stories about Anubis which have come down to us, as well as in :he explanations of his nature, the original charac-,er—that of a fetish—is lost sight of, probably be-:ause the philosophical spirit of later times wanted o find something higher and loftier in the worship >f Anubis than it originally was. According to he rationalistic view of Diodorus (i. 18), Aimbis vas the son of king Osiris, who accompanied his ather on his expeditions, and was covered with he skin of a dog. For this reason he was repre-ented as a human being with the head of a dog. n another passage (i. 87) the same writer explains his monstrous figure by saying, that Anubis per-'urmed to Osiris and Isis the service of a guard, fhich is performed to men by dogs. He mentions third account, which has more the appearance of genuine mythus. When Isis, it is said, sought )siris, she was preceded and guided by dogs, rhich defended and protected her, and expressed leir desire to assist her by barking. For this mson the procession at the festival of Isis was receded by dogs. According to Plutarch (Is.et Os.) aiubis was a son of Osiris, whom he begot by Fephthys in the belief that she was his wife Isis. ,fter the death of Osiris, Isis sought the child, rought him up, and made him her guard and com-mion under the name of Anubis, who thus per-irmed to her the same service that dogs perform » men. An interpretation of this mythus, derived om the physical nature of Egypt, is given by lutarch. -(Is. et Os. 38.) Osiris according to him the Nile, and Isis the country of Egypt so far as is usually fructified by the river. The districts ; the extremities of the country are Nephthys, id Anubis accordingly is the son of the Nile, hich by its inundation has fructified a distant irt of the country. But this only explains the •igin of the god, without giving any definite idea ' him. In another passage (/. c. 40) Plutarch ys, that Nephthys signified everything which was ider the earth and invisible, and Isis everything hich was above it and visible. Now the circle ; hemisphere which is in contact with each, which lites the two, and which we call the horizon, is lied Anubis, and is represented in the form of a >g, because this animal sees by night as well as t day. Anubis in this account is raised to the nk of a deity of astronomical import. (Clem, lex. Strom. v. p. 567.) In the temples of Egypt : seems always to have been represented as the tard of other gods, and the place in the front of a raple (Sponos} was particularly sacred to him.

ANYTE.

(Strab. xvii. p. 805; Stat. Sylv. iii. 2. 112.) For further particulars respecting the worship of Anu­ bis the reader is referred to the works on Egyptian mythology, such as Jablonsky, Pantli. Aegypt. v. J. §12, &c.; Champollion (le Jeune), Panth&on Egyp- tien^ Paris, 1823 ; Pritchard, Egyptian Mythology. We only add a few remarks respecting the notions of the Greeks and Romans about Anubis, and his worship among them. The Greeks identified the Egyptian Anubis with their own Hermes. (Pint. Ibid. 11), and thus speak of Hermanuphis in the same manner as of Zeus Ammon. (Plut. 61.) His worship seems to have been introduced at Rome towards the end of the republic, as may be in­ ferred from the manner in which Appian {Bell. Civ. iv. 47; cornp. Val. Max. vii. 3. § 8) describes the escape of the aedile M. Volusius. Under the em­ pire the worship of Anubis became very widely spread both in Greece and at Rome. (Apulei. Met. xi. p. 262 ; Lamprid. Commod. 9 ; Spartian, Pes- cenn. Nig. 6, Anton. Carac. 9.) [L. S.]

ANULINUS, P. CORNELIUS, one of the generals of Severus, gained a battle over Niger at Issus, a. d. 194. He afterwards commanded one of the divisions of the army which Severus sent against Adiabene, a. d. 197. He was consul in a. d. 199. (Dion Cass. Ixxiv. 7, Ixxr. 3.)

ANXURUS, an Italian divinity, who was wor­shipped in a grove near Anxur (Terracina) to­gether with Feronia. He was regarded as a youthful Jupiter, and Feronia as Juno. (Serv. ad Aen. vii. 799.) On coins his name appears aa Axur or Anxur. (Drakenborch, ad Sit. Ital. viii. 392 ; Morell. Thesaur. Num. ii. tab. 2.) [L. S.]

ANYSIS ("Awo-is-), an ancient king of Egj^pt, who, according to Herodotus, succeeded Asychis. He was blind, and in his reign Egypt was invaded by the Ethiopians under their king Sabaco, and re­ mained in their possession for fifty years. Anysis in the meanwhile took refuge in the marshes of Lower Egypt, where he formed an island which afterwards remained unknown for upward of seven centuries, until it was discovered by Amyrtaeus. When after the lapse of fifty years the Ethiopians withdrew from Egypt, Anysis returned from the marshes and resumed the government. (Herod, ii. 137, 140.) [L. S.]

ANYTE, of Tegea ('avut-/? Te7ea-m)5 the au­thoress of several epigrams in the Greek Anthology, is mentioned by Pollux (v. 5) and by Stephanus Byzantinus (s. v. Teyea). She is numbered among the lyric poets by Meleager (Jacobs, Anthol. i. 1, v, 5), in whose list she stands first, and by Antipater of Thessalonica (Ibid.ii. 101, no. 23), who names her with Praxilla, Myro, and Sappho, and calls her the female Homer (©tja.vv "Q/urjpov^ an epithet which might be used either with reference to the martial spirit of some of her epigrams, or to their antique character. From the above notices and from the epigrams themselves, which are for the most part in the style of the ancient Doric choral songs, like the poems of Alcman, we should be disposed to place her much higher than the date usually assigned to her, on the authority of a pas­sage in Tatian (adv. Graecos, 52, p. 114, Worth.), who says, that the statue of Anyte was made by Euthycrates and Cephisodotus, who are known to have flourished about 300 b. c. But even if the Anyte here mentioned were certainly the poetess, it would not follow that she was contemporary I with these artists. On the other hand, one of

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