Page:Encyclopædia Britannica, Ninth Edition, v. 2.djvu/100

90 ANNUNCIATION, the announcement made by the to the  of the incarnation of  (Luke i. 26–38). A festival commemorative of the annunciation is kept by the on the 25th of. The first authentic allusions to it are in a canon of the Council of (656 A.D.), and another of the Council of  (692), forbidding the celebration of all festivals in, excepting the  and the Feast of the Annunciation. An earlier origin has been claimed for it on the ground that it is mentioned in s of and of, but both these documents are now admitted to be spurious.  ANODYNE (α privative, and ὀδύνη, pain), denotes etymologically anything which relieves pain. The common usage of the word restricts it, however, to s which lessen the sensibility of the or, without acting directly on the cause of pain. The anodynes generally employed are, , , , , and.  ANOINTING, the practice of pouring an aromatic upon the head or over the whole body, has been in use from the earliest times among Oriental nations, from whom it passed, chiefly in its ceremonial application, to the nations of the west. It served three distinct purposes, being regarded as a means of health and comfort, as a token of honour, or as a symbol of consecration. Reasoning from analogy, it seems probable that anointing was practised for sanative reasons before it became a religious ceremonial, but it is impossible to determine this with certainty. Its adoption as a sanative agent was dictated chiefly by the conditions of climate in the East. Used as it generally was in conjunction with the bath, it closed the s, repressed undue, and so prevented loss of strength. It was also regarded as a protection against the heat of the, and the oil, being aromatic, counteracted disagreeable smells. The anointing of the head as a token of honour paid to guests and strangers is mentioned in (Ps. xxiii. 5; Luke vii. 46), and was customary among the  (Wilkinson's Ancient Egyptians, ii. 213), the, and the. Anointing as a symbol of consecration was practised among the from the time of the  from, as part of the ceremonial investiture with the sacred offices of  (1 Kings xix. 16),  (Exod. xxix. 7), and  (1 Sam. ix. 16). It does not seem to have been essential to the consecration of a prophet, and, as each individual holder of the office of priest or king was not anointed, it has been generally inferred that in these cases it was essential only at the consecration of a new line or. The titles ' and ', both meaning anointed, are applied to as the anti-typical prophet, priest, and king. Anointing has passed from the Jewish into the Christian economy, and finds a place in the rites of, , dedication of a , &c., as these are administered in the and  communions. Its use at s symbolises the idea of monarchy as a mediate. The practice of anointing the sick in the primitive church, and the dying in the, will be found treated in the article.  ANOUKIS, or, the name of an, one of the contemplar or companion goddesses of or. Her name meant &ldquo;the Clasper&rdquo; or &ldquo;Embracer.&rdquo; She belonged to the &ldquo;triad of ,&rdquo; formed of Khnum or Chnoumis, or —the Egyptian  or, &ldquo;the sunbeam&rdquo;—and herself. As Sati personified the upper world or hemisphere, and wore the white crown upon her head, so Anoukis wore the red crown, emblem of the lower world or hemisphere. She personified or, and had the crown surmounted by a tiara of feathers, similar to those of the , or supposed , and , or , as if she had been a goddess of these nations. Some have compared her name to that of the goddess Onga. It rarely appears in the texts and monuments, although it is occasionally seen. Statuettes of Anoukis are of the greatest rarity, if, indeed, they occur.—Champollion, Panth. Egypt; Wilkinson, Mann. and Cust., v. p. 26; Rosellini, Mon. d. Cult., ii.; Letronne, Recherches, pp. 345-6.  ANQUETIL,, a, was born at , 21st 1723. He was for some time director of the at, and published in 1757 three volumes of a history of that city. In 1759 he was appointed of the  de la Roe, in, and soon after director of the  of. In 1766 he obtained the or priory of Chateau-Renard, near, which he exchanged, at the commencement of the , for the curacy of La Villette, in the neighbourhood of Paris. During the reign of terror he was imprisoned at. On the establishment of the National Institute he was elected a member of the second class, and was soon afterwards employed in the office of the minister for foreign affairs. He died on the 6th of 1808. Anquetil left a very considerable number of historical works; but his style is censurable in many respects, and he appears to have been almost entirely destitute of the critical discernment and philosophical sagacity of a good historian. A list of his works is given in the Biographie Universelle.  ANQUETIL DU PERRON,, an eminent Oriental scholar, brother of the subject of , was born at 7th undefined 1731. He was a distinguished student at the of that city, and at first intended to enter the ; but his taste for, , , and other languages of the East, developed into a passion, and he discontinued his  course to devote himself entirely to them. His diligent attendance at the Royal, and his ardour in the prosecution of his favourite studies, attracted the attention of the keeper of the manuscripts, the Abbé Sallier, whose influence procured for him a small salary as student of the Oriental languges. He had scarcely received this appointment, when, lighting on some manuscripts in the, he formed the project of a voyage to , with the view of discovering the works of. Seeing no other means of accomplishing his plan, he enlisted as a common soldier on the 7th of 1754, in the Indian expedition which was about to start from the  of. His friends procured his discharge; and the minister, affected by his romantic zeal for knowledge, granted him a free passage, a seat at the captain's table, and a salary, the amount of which was to be fixed by the governor of the French settlement in India. After a passage of nine months, Anquetil landed, on the 10th of 1755, at. Here he remained a short time to master modern Persian, and then hastened to, to acquire. Just then war was declared between France and ; was taken; and Anquetil resolved to return to  by land. The journey was one of a hundred days, and he had many adventures and suffered many hardships by the way. He found one of his brothers at Pondicherry, and embarked with him for ; but, with the view of exploring the country, he landed at, and proceeded on foot. At Surat he succeeded, by perseverance and address in his intercourse with the native s, in acquiring a sufficient knowledge of the languages to enable him to translate the called the Vedidad-Sade, and some other works. Thence he proposed going to