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580 Andreas Aner

THE JEWISH ENCYCLOPEDIA

In tlif poiistruction of this legend there arc iiU<'rwovcii scvcrul liistoric occiirrciiccs. Despite the aimehroiiism iiieideiital to the eoiipling of the name of Simeon ben Isaac, who lived in the bej^inninir of the eleventh eeiitury. with that of Anaclktus II.. who sat on the papal throne from lUiO to 113W. it is still ipiite

prohalile that the lej;end.

nated some time

which

origi-

fourteenth century, used the vattue remembrance of Anacletus II.. the pope of Jewish descent, intentionally, tlioujjh GUdeniann suggests the name of Alc.va'nder 111. (ILIiJ-Wl), who was kindly disposed toward the Jews, as the prototype of tiie pope in this legend. It is also liistorically contirmed that Simeon the Elder was instrumental in averting some great catastrophe. In tine, the numerous forced conversions, of which the sons of |iious rabbis were frequent victims, doubtless olfercd material for the legend. The son of K. Ciershom. the celebrated contemiiorary of K. Simeon the Great, was such a convert, which, in.deed, caused him to be regarded by some as the Jewish i)ope. and which may have been one of the causes of K. Gcrshom's ordinance, that a.forced convert who has returned to Judaism be not rebuked for his transgression. 15<'sides. the resendilance must be noted which this legend bears in .several ])oints to the legend of St. Peter, who also remains a Jew at heart desjiite his conversion, anil who before his death composes two litiugical pieces which arc cm bodied in tlie Jewish prayer-book. in

the

BiHLIOGUAiMiv: Halberstamm, in Kolmk's Gi}izt' Xixtamt, 111. Kolmk's Jf.sc/oo'jo). IstiS. Hel)ivv part, vi, 122; lift1 *( »e<i.; Ji-niupk. ihi ii,i-.riiiiii.'<ii. i.sr:t, v. ut*Mamii'i, isTi, XV. at l.')3 anil 11. .xxxviii.: 1.S77, vl. 1;1T-1:W ami p. xxxill.: StelnsotineUler. in Ikv. Lt:1l€rhinli vil. 170 cf stq.; idem, in A. van derLinde, flesch, uutl Lit. ih s Sih'irtisititjs^ i. I.s7ft .sf<y., Berlin, 1S74; i_ititlfnami, Erzi'hti ufisiri SI It u.Cullnr d.Jmlen

ill

Italicn, pp. 71WiJ, Vienna, lss4; (iriitz. Gi'srft. il.Juitt-u^ v., note 33; Vogelstein and Hicger, (ief<ch. li. Jiuh-n in I. 3ilB-31)8, Berlin, 18911.

3d ed..

Rom,

II.

ANDREAS BELTRAN. ANDREAS, JOHANNES

G. E.

See Bki.trax.

Of Xativa: a con vert to Christianity in the sixteenth century; his Jewish name is unknown. In his conversionist zeal he addre.s.sed a letter to the Jewish congregations of southern France, .summoning them to accept Christianity (Paris, 15.52). His works, originally written in Spanish, were translated into Italian by Douk'H:

dc Gaztela (Seville, 1587), and frequentlv reprinted (Leipsic, 1")95; Venice, 1.597; Utrecht. Ifi4(i). (Stcinschneidei-. "Cat. Bodl." 4120). M. K. ico

ANDREAS

LUCTJAS.

ANDREE, RICHARD

See Cyuene.

Gennan ethnographer

editor of " Globus " liorn 18;J5 at 15i-unswick. In is.'sj he pi-odueed "Zur Volkskundo dcr Judeu." with a map <if the distribution of the Jews thi'Oughout cential Kuro])e. Though written with something of an anti Jewish liias. the book was the tii"st attempt at a seientitic account of the anthropometric and biostatic peculiarities of the Jews, regarded as a special race. It also gives an account of tlicircustomsand folk-lore as described in In many the works of travelers and ethnograjihers. respects it has not yet been superseded. Andree's two series of " Ethnogniphischc Parallelen " (Stuttgait, 1878. 1^89) contain several parallels

and

g( iigiaplier; sinrr IN'.IO



liis " Flutsageu " (Brunswick, 1891) has a tolerably com|)lete collection of the " flood " legends current among savages.

with Jewish customs, while

BuiLiocn.vpnv: Mever. Konrcriiatiimii-Lcxikou,

s.v.

J.

ANDREW: Andrew;

1.

Commonly known

one of the

as Saint twelve apostles of Jesus;

580

brother of ^imon Peter. IJoth Andnw and Peter were tishennen and natives of Hethsaida. on the Lake of Gennesiieth (John. i. 44). Aeeoriling to the Gospel of John. Andrew was a di.seiple of .lolin the Baptist and was i)resent at the baptism of Jesus. He and Peter were the lirst to be summoned as apostles in the well-known expression. "Follow me, and I will make youlishersof men "(Matt. iv. IS-lil). Andrew ajipears to have been in the inner ciicle of the diseiplrs (Mark, xiii. 3; John. vi. 8. xil. 22). Chrislian tradition i-e)ireseuts him to have been marly retl at Patra' in Greece; and his arm was allegeil to have been brought as a relic to Scotland bv St. Regidus. It is owing to this fact that Andrew has become the patron .saint of Scotland, and that the British tlag contains a representation of the saltire cross, on which he is reported to have been crucified. 2. A Jew of Cicte who revolted against Borne in the time of Trajan (" Dio Ca.ssius." l.xviii. 32). J.

ANDROGYNOS

(Hermaphrodite):

Uabbin-

knows lioth the inylhical and llie real hermaphrodite: the- former in the Haggadah. the latter in the Halakah. The notion of bisexuality must have been derived from Hellenic sources, as the Greek form of IIk; word proves. The other form, " herma|ihi-odite." never occurs in raliliinical wriical lileraluic

The

principle of the se.xual generation of the not of Greek origin: its ]ihallic character pointing to Indiaasitsbirthplacc. Plato, who shows much more intimate aciiuaintance with the Orient than is sujiiiosed. speaks in his "Symjiosion" (190 B) of three generations: the masculine, the feminine, and the androgynous, which had been created by "sun, earth, and moon res])ectively." tings.

world

is

Transmitted and develo])ed through dualistic Gnosticism in the East, the notion of an androgynous ci'eat ion was adopted by thi' llaggadists in order to reconcile the a|iparently ci>nllicling statements of the Bible. In Gen. ii. 7 and 18 it mq., the separate creations of niiin

while in chap.

and of woman are described,

"God created man in his own image of God created he him; male i.

27.

ima,2e, in the and female crcati'd he

them." their creation is described as coincident. In connection with the latter vei-sc the Midrash states In the Hagg'adah. (Gen. K. viii.): "Jei'cmiah. son of Eleazar. .sivs God creale<lAdam androgynous, but Sammd, son of Nal.iman, says, He cieated him 'double-faced,' then cutting him in twainand forming two backs, one totheoneand the other to the second " (see Baeher, " Ag. Pid. Amor."

The same statement is given in 547. iii. 585). .Moses ha- Darshan'sBercshit Habliati("PugioFidei," p. 440. Paris, IKol). The dilTerence in the interpretation is that, according to Jei'emiah's opinion, Adam had both sexes, and was thus a real hermaphrodite in the old mythical sense, identical with that conception of Hermes in which he isimdei'stood to be the "logos alethinos." the son of Maya, the bisexual i)rimcval man of the East. The Gicek Ilermaphroditus represented by statues and on olil gems, in which i-epresenlations, Iniwever, bisexualily is scarcely inilieati-d— has remained sti-ange to the East and totally unknown to tlii^ Jews. In all the jiarallel jiassages in the Talmvid. the oiiinion of Samuel b. Nal.iman alone prevails, for we find regularly Adam (hifroiw. double-fronted), sis, for examPSIVIS i.

—

n

ple: 'Er. 18«, Ber. 61rt, etc. (Jastrow, " Dict."s. 304, 1).

?'.,

p.

The opinion express^^d by Jeremiah Is. however, very old and wide-spread, for we tlnd the fatht^rs of the <'hristian Church at Augustine writes against pains to i-efute this "Jewish fable" Strabos, it in his commentary on Genesis, ad luc. oh. 23.