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526 Amolo Amora him

THE JEWISH ENCYCLOPEDIA

hroiiKlit jruiinled into his presence.

Amnnn.

rebuked for his hiihirc lo keep his promise, pleaded guilty, and siiid Hint his tomjue should be cut out, beeavise it hud express<Ml a doubt as to llie truth of Judaism. The arelibishop. liowever, pronounced the sentence that Aninon's feet, which had refused This was to come, and his hands should be cut off.

526

without the accent {inihc ntntiixeoiititriirliiii)." m-n." The Greeks, following a popular pmnuncialion, doubled the " ni " = " Ammon." Identified with the

accordingly done. Auuion frave orders that he he carried into the synaiiojiuc. where New-year's day was beiiifr celebrated. Tile reader was about to besrin the KeduThe shah. when lie was asked by Amnou to wait. latter then ri'cited the pniyer called, from its initial wonls,"U-uetanneh Tokef." which isadcscriplion of No 80(mer had he finished the Day of Judgment. the prayer than he expired; and his body immeThree days later he ajipeared diately disjipiieared. to R. kalonymus in a dream. taui;ht him the prayer, and asked hiiii to spread it broadcast in Isnirl. The oldest mention ot this story seems to be found in the notes on Asheri. written by Israel of Krems or Kremsier. about 1400 (I{. H. i. ^4. in theWilna Israel of Krems edition of the Talmud, folio Si'ui). merely says: The "U-netanneh Toljef " was written by Amiion of Mayeiice with reference to his own history, lie scives Isaac of Vienna's work. "Or ZaThe story, as given above, is ru'a." as his source.

found in the !Miil.i/orof the Koiiian rite for the NewFrom it Oedaliah ibn year's day. published l.")41. Yahya took it and the other historians followed him. The .Mahzor editions reprinted it and so the story became very popular. The Russian poet S. Fnig took it as the subject ot an epic: and Schakschansk}wove it into a drama in Judaii-German. The story is a legend without any historical value, based on the reminiscences of the jiersecutions during the Crusades, and iusjiired by the veneration for the" U-netanneh Tokef." which, in vivid colors, pictures the divine judgment on New-year's day. The material of the story is taken partly from the legend of St. Emmeram of Regensburg (see Amb.vm OF JI-WenceV who. having been accused by Uta, daughter ofThedo. Duke of Bavaria, of being her seducer, was tied lo a ladder, where his limbs were cut off, one by one. He was then brouglit to the castle of Aschhcim. where he expired praying and blessing



his

murderers (" Acta Sanctorum," September

series,

sun

BiBi.iOGRAPHT Hellprin, Seder Iw-Dornt. ed. Masldllejtan, p. 21H, where okler soaroes are quoted Fteidentieim's edition of the Mohzor^ introfliictiou. when* »n alphat)etieal index of the





Landshuth, 'Aminude ha-'Alnidahy

i. 4.5.

jy

AMOLO, BISHOP OF LYONS.

like

most Egyptian gods, he

See A>rrLO.

AMON

(according to Brugsch, "the Hidden One ") An Egyptian god, whose name occurs in Jer, xlvi. 25 (" Amon of No," R. V.) and in Nahum. iii. 8 (No-Amon). He was originally only the local divinity of Thebes; but on the accession of the eighteenth dyna.sty, became the supreme ruler of the Egyptian pantheon, and official god of the empire. In this role the name continues to appear even in the titles of some of the Ptolemies. The Libj-ans and Ethiopians accepted Amon as their highest divinity

is also fre-

W. M. M.

Amon

(".Egyplische

Religion." p. 8T) compares with JIDK. nD130 pDK yjVIO (" the Hidden Amon ") in Gen. R. i. and p.seiido-

qui

linirpieal poets is jriveri

(Tie'),

quently called Amen-re'. [Hrugsch's etymology of

Justin. "Cohort at load Gnecos," p. 37:

vi. 474).

lS.5r,

Bas-relief showing Anion. Euyptlan Ood. (From StvlndorS, *' BlflUuU dffl PhBr«oiieureichw.")

deum

AMOIT

— " Ammonera

occultissiraum vocat."

1.

K.]

Governor of Samaria during the reign

of .liab (I Kings, xxii. iti: II Cliron. xviii. '2'>). To him Aliab handed over Micaiah, the i)rophet. on his 2. The prophesying unfavorably to the king. "children of Amon " are mentioned in the long list of those who returned from Babylon under Zerubbabel (Neh. vii, 59). G. B. L.



AMON, KING OF JUDAH.-Biblical The

Data:

accounts of Anion ate foiiiiil in 11 Kings, xxi. l>i-2>i and in II Chron. xxxiii. 20-2'): and he is mentioned in I Chron. iii. 14 among the descendants Elsewhere he is spoken of merely of King David. Bililiial

He was tlieson of as the father of Josiali. nasseh and of Meshullemeth, daughter of

King MaHaruz of

resented in human form, he was commonly given a blue skin and a head-dress of feathers, similar to that of Min of Coptos. PYequently, however, he was portrayed with the head of his sacred animal, the ram. The earliest vocalization of his name it does not admit of any certain etymology is found in the ElAmarna tablets, viz., " Amanu" (compare the Ethiopian pronunciation, " Amen "). Later the name was

Jotbah, andat the age of twenty-two succeeded to the throne on the death of Manasseh. His short reign of two years (about 640-638 li.c.) seems to have been chiefly remarkable for his repetition of the idolatrous In fact, according to the acpractises of his father. count in Chronicles, Amon was worse than his father; for Manasseh repented of his idolatry (II Chron. xxxiii. 12), but Amon "humbled not himself before the Lord, as Manasseh, his father, had humbled himself " (II Chron. xxxiii. 23). but sacrificed to all the

pronounced "Amon," and

graven images that his father had made.



and the Greeks identified him with

When rep-

Zeu.s.

—

stiU later

—

"Amun,"

or,

He was