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THE JEWISH ENCYCLOPEDIA

211

was forbidden outside of the Temple; other Forms of Adoration wore pcnnittcd (Meg. l.<:). Relative to other forms of gesture at prayer, the followiiii; may he mentioned; the liowinir or 1h iid ing of llie upper part of the body at the heirin ning an<l tlic end of the Eiirlileen Heuedielions relic of tlic old nj;'-i3 ('"heniiing of the knee"); the raising of the eyes (Veb. 105/j in Luke, xviii. Ki, it was the jxior sinner, the publican, who would not raise his eyes to heaven, indicating Various that it was the Jewish custom to do .so); the jilacing of the feet close to Forms. gether dining the recital of the jirincipal prayer (i{er. Uhi); and the placing the liand over the eves while siving the Shema' (Her. KiA). Of historical int<Test ist'he liabit of Kabba (H. Abba h. Joseph) to fold (he hands at i)rayer (Shab. lO'O. which rather controverts the usual .supposition that this gesture is of Germanic origin (see especially Vierordt, in "Studieii tuid Kritiken." 18o3, p. Hit). It is by no means impossible that this gesture was borrowed from Semites, jiarticularly as it .seems to have Ix'cii a conunon custom among the Assyrians, as shown by the Assyrian representations of petitioners fohling their hands (Vigourou.x, "Dictionnaire de la Hilile." i. 2;W). The Talmud regulated religious ceremonies to such minute details that not much remained for later times to do in this particular; hence we lind that the medieval Forms of Adoration are identical with those of the Talmud. lu i)ost Talmudi<' times. the full i)rostralion (proskynesis) took place oidy on the Day of Atonement, and then four Posttimes, and on New-year's Day once;

—



Talmudic Adora-

while

the D'QX n^'QJ. originally a full prostration, had been moditied as tions. early as the time of thi' Oeonim into a mere bowing the head forward upon Possibly the habit of swaying at prayers, the arm. mentioned by Ju<lah ha-Le in the "Cuzari" (ii. T!(. HI)), was known in the acadenuis. and trans]ilaiited thence into the synagogue; for not alone does Samuel ha-Nagid (eleventh cc-ntury) spi'ak of the practiseof swaying while studying (ed. llarkavy, p. 1(11). but. as Dukes remarks. Sloli.'innnc'd was aci|Uainled with the habit, and the Talmudic C'ST IMDl (Shab. 1(14'/) must mean the .sjime, for the Arabic lexicographers (see Fikh al luglia. Paris edition. xi.. $;:{. p. !t7. I. 14) explain iKiirniliin (= Hebrew 110)as " to shake." ap plied only to the Jewisli mode of shaking the person ut prayer or study (" Lit IJIatt. d. Orients." v. 707). In their endeavors to i)urify Jtidaism from all rabbinical statutes, the Kanutes rejected all rali binical Forms of Adoration, and returned to the luicient Biblical usages. According to the Karaites. the indispensable Foiins of Adoration The prayer are the following eight at Karaites. (") n'lnn'J'n bending of the head. wliicb is lliclr iMterpr'etatioli of this word; (A) ri3'13 beii a violent bowing of tlu' head: (< nfS3 complete prostration (proskynesis); (/) Q'T DS't'O raising the hands; (i/) HTOV standing; (A) nN'L"3 D'J'V rinsing the eyes to lieaven (Elijah liashiatsi. "Aileret Eliyahu." l(M/<. Odessji, 1870; eompure (). The three principal posturesof the body at prayer prevalent among .liws in the time of Jesus stand insr. kneeling, and prostration were adopted by the Christians, al times to the minutest details. Among the early Christians the most oustonniry of all the Forms of Adoralion was stamling. adopted from the Jewish attiludeduring the " Eiu'hleeii Heuedielions"

—

—

— the Ihc'

Adoration Adranunelech

prayer of prayers.

numerous

This

may

be seen from

illustrations of that time in Aringhi"s

" Homa Subterranca." Home. l(i.Jl-59. Their outspread hands and their faces Forms turned eastward correspond exactly of Jewish with the Jewish customs already Origin. mentioned, namely, with the ancient piaclise of turning toward Palestine, which for Jews in Europe is eastward, and with the ]iraclise prevalent in all synagogues, of lilacing the ark in the eastern wall. The custom of

Christian

kneeling, especially in private prayer, was likewi.sc ailopted by the earliest Christians (Luke, .x.xii. 41; Acts, vii. ; ix. 40; xxi. 5; Eph. iii. 14. etc.) and became general (see " Hcrmie Pastor." i. 1 Clemens Uomaiuis. i. 4S; Tertullian. "Ad Seapulam." iv. Ori.ireii. l)e Oralione." xxxi). Less prevident in the early days of Christianity was the prostration to the .irroimd, employed only on special occasions (Socra;



••

How

iii. 13.17), comjiletely the t'liurcli ritual of early times was doniinaleil by the Syna.iro.srue is shown by the usiigc prevalent in the Christian Cliurcli, and mentioned by Tertullian (" D<' Corona Jlilitis." iii. ). that on Sun-

tes, "llistoria Ecclesiastica,"

day, and during the whole week of Pentecost, jtraycr was not to be said kneeling. Thcsynagogal custom (mii)h(i;i), as old as the first Christian century, omits the prostration on all festivals and semi festivals (B. M. 5%). Hut Islam, even more than Christianity, wasinflucneed by the .lewisli Forms of Adoration. At first .Mohainmeil conunandeil that the faces of thi' faithful should, during player, be turned toward Jerusalem and be only recalled this ordiMoham- nance when he found that Jews were not to be captured by any such demedan vice. Forms. The very com|iiicated postures adopted by Jloslems at prayer (see Lane's pictures in "Modern Egyptians." . 75) are probably borroweil from the Jews of Arabia, who, being far removeil from Jewish lore, have preserved many archaic customs. These illustrations show all the Forms of Adoration above describcil as being ex;

among .lews, and especially that unusual form of sitting solemnly with the head upon the knees. Hiiu.iouinriiv Wellliausen, HrMf ilis Amhisclnii lleidniIhums. pii. ln"i rl Slaile, fir.'<ch. il. Viilkci Ixtait.l. ilW, .,.; istent



.s,

4S1I:

.Nowuck. l,tliilim)i<l.llrhrilii<chin Arrhntnliiiiir.ii.'SiU-

-'111:

Uiii/lin-'tr, .lri(i. |.p. litl. 4tH

ilis Hihlisrlii il.

ClirMlii

II

In

II



Itleliin. 7M«i(i(v',i-(, r/.iiWi

.llhrlliums.i. 4!<4 ,( w.;.; Auglisll. Haiulb. Alilnliiiliiuii.n.lWil ",11. t

q

ADRAMMELECH.— Biblical Data: tioned

in II

Kings, xvii. Ml. asa god

iif

1.

Men-

Sepharvaim.

unlil icceiilly was supposed to be the Hebrew name for the Babylonian iiy Sippar. After the inhabitanls of Sepharvaim had been deported to Samaria (II Kings, xvii. 24: Isa. xxxvi. 10) by Sargon, king of Assyria, Ihcy continued to worship their goils Adranunelech and Anammeleeh, accompanying their riles with the sacrilice of chil-

which

i

dren by lire. 'I'here was. however, no .ssyrian or Babylonian .irod bearing Ihe name .Vdrammelecli, although. ac<-ording lo .some scholars, the form of the word, if it lie regariled as.Vssyrian, points to a supposed original " .dar-miilik" (see 2). There is no reference throughout he cuneiform documcnislo human sacriliceby tire or otherwise, and it is iiol certain thai the sculptures ainl bus reliefs show any repreThe reference in Jer. xxix. sentation of such a rile. roasting alive of the false prophets Zi'd'i'i lo the ekiah and .babby the king of Babylon is no doubt I

historically aicurate. although Ihe pa.s.sage is not regarded by the liest aiilhorilies (as. for example. Coriiill. "Jeremiah." in "Sacml Hooksof IheOidTestaIn inent," p. til) as properly belonging to the text.