VOLUME XV SLICE IV Jevons, Stanley to Joint (continued 5)

The pioneers of this emancipation in Holland and England were Sephardic (or Spanish) Jews—descendants of the Spanish exiles. In the meantime the Ashkenazic (or German) Jews had been working out their own salvation. The chief effects of the change were not felt till the 18th century. In England emancipation was of democratic origin and concerned itself with practical questions. On the Continent, the movement was more aristocratic and theoretical; it was part of the intellectual renaissance which found its most striking expression in the principles of the French Revolution. Throughout Europe the 18th century was less an era of stagnation than of transition. The condition of the European Jews seems, on a superficial examination, abject enough. But, excluded though they were from most trades and occupations, confined to special quarters of the city, disabled from sharing most of the amenities of life, the Jews nevertheless were gradually making their escape from the ghetto and from the moral degeneration which it had caused. Some ghettos (as in Moravia) were actually not founded till the 18th century, but the careful observer can perceive clearly that at that period the ghetto was a doomed institution. In the “dark ages” Jews enjoyed neither rights nor privileges; in the 18th century they were still without rights but they had privileges. A grotesque feature of the time in Germany and Austria was the class of court Jews, such as the Oppenheims, the personal favourites of rulers and mostly their victims when their usefulness had ended. These men often rendered great services to their fellow-Jews, and one of the results was the growth in Jewish society of an aristocracy of wealth, where previously there had been an aristocracy of learning. Even more important was another privileged class—that of the Schutz-Jude (protected Jew). Where there were no rights, privileges had to be bought. While the court Jews were the favourites of kings, the protected Jews were the protégés of town councils. Corruption is the frequent concomitant of privilege, and thus the town councils often connived for a price at the presence in their midst of Jews whose admission was illegal. Many Jews found it possible to evade laws of domicile by residing in one place and trading in another. Nor could they be effectually excluded from the fairs, the great markets of the 18th century. The Sephardic Jews in all these respects occupied a superior position, and they merited the partiality shown to them. Their personal dignity and the vast range of their colonial enterprises were in striking contrast to the retail traffic of the Ashkenazim and their degenerate bearing and speech. Peddling had been forced on the latter by the action of the gilds which were still powerful in the 18th century on the Continent. Another cause may be sought in the Cossack assaults on the Jews at an earlier period. Crowds of wanderers were to be met on every road; Germany, Holland and Italy were full of Jews who, pack on shoulder, were seeking a precarious livelihood at a time when peddling was neither lucrative nor safe.

But underneath all this were signs of a great change. The 18th century has a goodly tale of Jewish artists in metal-work, makers of pottery, and (wherever the gilds permitted it) artisans and wholesale manufacturers of many important commodities. The last attempts at exclusion were irritating enough; but they differed from the earlier persecution. Such strange enactments as the Familianten-Gesetz, which prohibited more than one member of a family from marrying, broke up families by forcing the men to emigrate. In 1781 Dohm pointed to the fact that a Jewish father could seldom hope to enjoy the happiness of living with his children. In that very year, however, Joseph II. initiated in Austria a new era for the Jews. This Austrian reformation was so typical of other changes elsewhere, and so expressive of the previous disabilities of the Jews, that, even in this rapid summary, space must be spared for some of the details supplied by Graetz. “By this new departure (19th of October 1781) the Jews were permitted to learn handicrafts, arts and sciences, and with certain restrictions to devote themselves to agriculture. The doors of the universities and academies, hitherto closed to them, were thrown open.... An ordinance of November 2 enjoined that the Jews were everywhere considered fellow-men, and all excesses against them were to be avoided. The Leibzoll (body-tax) was also abolished, in addition to the special law-taxes, the passport duty, the night-duty and all similar imposts which had stamped the Jews as outcast, for they were now (Dec. 19) to have equal rights with the Christian inhabitants.” The Jews were not, indeed, granted complete citizenship, and their residence and public worship in Vienna and other Austrian cities were circumscribed and even penalized. “But Joseph II. annulled a number of vexatious, restrictive regulations, such as the compulsory wearing of beards, the prohibition against going out in the forenoon on Sundays or holidays, or frequenting public pleasure resorts. The emperor even permitted Jewish wholesale merchants, notables and their sons, to wear swords (January 2, 1782), and especially insisted that Christians should behave in a friendly manner towards Jews.”

48. The Mendelssohn Movement.—This notable beginning to the removal of “the ignominy of a thousand years” was causally connected with the career of Moses Mendelssohn (1729-1786; q.v.). He found on both sides an unreadiness for approximation: the Jews had sunk into apathy and degeneration, the Christians were still moved by hereditary antipathy. The failure of the hopes entertained of Sabbatai Zebi (q.v.) had plunged the Jewries of the world into despair. This Smyrnan pretender not only proclaimed himself Messiah (c. 1650) but he was accepted in that rôle by vast numbers of his brethren. At the moment when Spinoza was publishing a system which is still a dominating note of modern philosophy, this other son of Israel was capturing the very heart of Jewry. His miracles were reported and eagerly believed everywhere; “from Poland, Hamburg and Amsterdam treasures poured into his court; in the Levant young men and maidens prophesied before him; the Persian Jews refused to till the fields. ‘We shall pay no more taxes,’ they said, ‘our Messiah is come.’” The expectation that he would lead Israel in triumph to the Holy Land was doomed to end in disappointment. Sabbatai lacked one quality without which enthusiasm is ineffective; he failed to believe in himself. At the critical moment he embraced Islam to escape death, and though he was still believed in by many—it was not Sabbatai himself but a phantom resemblance that had assumed the turban!—his meteoric career did but colour the sky of the Jews with deeper blackness. Despite all this, one must not fall into the easy error of exaggerating the degeneration into which the Jewries of the world fell from the middle of the 17th till the middle of the 18th century. For Judaism had organized itself; the Shulḥan aruch of Joseph Qaro (q.v.), printed in 1564 within a decade of its completion, though not accepted without demur, was nevertheless widely admitted as the code of Jewish life. If in more recent times progress in Judaism has implied more or less of revolt against the rigors and fetters of Qaro’s code, yet for 250 years it was a powerful safeguard against demoralization and stagnation. No community living in full accordance with that code could fail to reach a high moral and intellectual level.

It is truer to say that on the whole the Jews began at this period to abandon as hopeless the attempt to find a place for themselves in the general life of their country. Perhaps they even ceased to desire it. Their children were taught without any regard to outside conditions, they spoke and wrote a jargon, and their whole training, both by what it included and by what it excluded, tended to produce isolation from their neighbours. Moses Mendelssohn, both by his career and by his propaganda, for ever put an end to these conditions; he more than any other man. Born in the ghetto of Dessau, he was not of the ghetto. At the age of fourteen he found his way to Berlin, where Frederick the Great, inspired by the spirit of Voltaire, held the maxim that “to oppress the Jews never brought prosperity to any government.” Mendelssohn became a warm friend of Lessing, the hero of whose drama Nathan the Wise was drawn from the Dessau Jew. Mendelssohn’s Phaedo, on the immortality of the soul, brought the author into immediate fame, and the simple home of the “Jewish Plato” was sought by many of the leaders of Gentile society in Berlin. Mendelssohn’s translation of the Pentateuch into German with a new commentary by himself and others introduced the Jews to more modern ways of thinking. Two results emanated from Mendelssohn’s work. A new school of scientific study of Judaism emerged, to be dignified by the names of Leopold Zunz (q.v.), H. Graetz (q.v.) and many others. On the other hand Mendelssohn by his pragmatic conception of religion (specially in his Jerusalem) weakened the belief of certain minds in the absolute truth of Judaism, and thus his own grandchildren (including the famous musician Felix Mendelssohn-Bartholdy) as well as later Heine, Börne, Gans and Neander, embraced Christianity. Within Judaism itself two parties were formed, the Liberals and the Conservatives, and as time went on these tendencies definitely organized themselves. Holdheim (q.v.) and Geiger (q.v.) led the reform movement in Germany and at the present day the effects of the movement are widely felt in America on the Liberal side and on the opposite side in the work of the neo-orthodox school founded by S. R. Hirsch (q.v.). Modern seminaries were established first in Breslau by Zacharias Fränkel (q.v.) and later in other cities. Brilliant results accrued from all this participation in the general life of Germany. Jews, engaged in all the professions and pursuits of the age, came to the front in many branches of public life, claiming such names as Riesser (d. 1863) and Lasker in politics, Auerbach in literature, Rubinstein and Joachim in music, Traube in medicine, and Lazarus in psychology. Especially famous have been the Jewish linguists, pre-eminent among them Theodor Benfey (1809-1881), the pioneer of modern comparative philology; and the Greek scholar and critic Jakob Bernays (1824-1881).

49. Effect of the French Revolution.—In close relation to the German progress in Mendelssohn’s age, events had been progressing in France, where the Revolution did much to improve the Jewish condition, thanks largely to the influence of Mirabeau. In 1807 Napoleon convoked a Jewish assembly in Paris. Though the decisions of this body had no binding force on the Jews generally, yet in some important particulars its decrees represent principles widely adopted by the Jewish community. They proclaim the acceptance of the spirit of Mendelssohn’s reconciliation of the Jews to modern life. They assert the citizenship and patriotism of Jews, their determination to accommodate themselves to the present as far as they could while retaining loyalty to the past. They declare their readiness to adapt the law of the synagogue to the law of the land, as for instance in the question of marriage and divorce. No Jew, they decided, may perform the ceremony of marriage unless civil formalities have been fulfilled; and divorce is allowed to the Jews only if and so far as it is confirmatory of a legal divorce pronounced by the civil law of the land. The French assembly did not succeed in obtaining formal assent to these decisions (except from Frankfort and Holland), but they gained the practical adhesion of the majority of Western and American Jews. Napoleon, after the report of the assembly, established the consistorial system which remained in force, with its central consistory in the capital, until the recent separation of church and state. Many French Jews acquired fame, among them the ministers Crémieux (1796-1879), Fould, Gondchaux and Raynal; the archaeologists and philologians Oppert, Halévy, Munk, the Derenbourgs, Darmesteters and Reinachs; the musicians Halévy, Waldteufel and Meyerbeer; the authors and dramatists Catulle Mendès and A. d’Ennery, and many others, among them several distinguished occupants of civil and military offices.

50. Modern Italy.—Similar developments occurred in other countries, though it becomes impossible to treat the history of the Jews, from this time onwards, in general outline. We must direct our attention to the most important countries in such detail as space permits. And first as to Italy, where the Jews in a special degree have identified themselves with the national life. The revolutions of 1848, which greatly affected the position of the Jews in several parts of Europe, brought considerable gain to the Jews of Italy. During the war against Austria in the year named, Isaac Pesaro Marogonato was finance minister in Venice. Previously to this date the Jews were still confined to the ghetto, but in 1859, in the Italy united under Victor Emanuel II., the Jews obtained complete rights, a privilege which was extended also to Rome itself in 1870. The Italian Jews devoted themselves with ardour to the service of the state. Isaac Artom was Cavour’s secretary, L’ Olper a counsellor of Mazzini. “The names of the Jewish soldiers who died in the cause of Italian liberty were placed along with those of their Christian fellow soldiers on the monuments erected in their honour” (Jewish Encyclopedia, vii. 10). More recently men like Wollemberg, Ottolenghi and Luzzatti rose to high positions as ministers of state. Most noted of recent Jewish scholars in Italy was S. D. Luzzatto (q.v.).

51. Austria.—From Italy we may turn to the country which so much influenced Italian politics, Austria, which had founded the system of “Court Jews” in 1518, had expelled the Jews from Vienna as late as 1670, when the synagogue of that city was converted into a church. But economic laws are often too strong for civil vagaries or sectarian fanaticism, and as the commerce of Austria suffered by the absence of the Jews, it was impossible to exclude the latter from the fairs in the provinces or from the markets of the capital. As has been pointed out above, certain protected Jews were permitted to reside in places where the expulsion of the Jews had been decreed. But Maria Theresa (1740-1780) was distinguished for her enmity to the Jews, and in 1744 made a futile attempt to secure their expulsion from Bohemia. “In 1760 she issued an order that all unbearded Jews should wear a yellow badge on their left arm” (Jewish Encyclopedia, ii. 330). The most petty limitations of Jewish commercial activity continued; thus at about this period the community of Prague, in a petition, “complain that they are not permitted to buy victuals in the market before a certain hour, vegetables not before 9 and cattle not before 11 o’clock; to buy fish is sometimes altogether prohibited; Jewish druggists are not permitted to buy victuals at the same time with Christians” (op. cit.). So, too, with taxation. It was exorbitant and vexatious. To pay for rendering inoperative the banishment edict of 1744, the Jews were taxed 3,000,000 florins annually for ten years. In the same year it was decreed that the Jews should pay “a special tax of 40,000 florins for the right to import their citrons for the feast of booths.” Nevertheless, Joseph II. (1780-1790) inaugurated a new era for the Jews of his empire. Soon after his accession he abolished the distinctive Jewish dress, abrogated the poll-tax, admitted the Jews to military service and their children to the public schools, and in general opened the era of emancipation by the Toleranzpatent of 1782. This enlightened policy was not continued by the successors of Joseph II. Under Francis II. (1792-1835) economic and social restrictions were numerous. Agriculture was again barred; indeed the Vienna congress of 1815 practically restored the old discriminations against the Jews. As time went on, a more progressive policy intervened, the special form of Jewish oath was abolished in 1846, and in 1848, as a result of the revolutionary movement in which Jews played an active part, legislation took a more liberal turn. Francis Joseph I. ascended the throne in that year, and though the constitution of 1849 recognized the principle of religious liberty, an era of reaction supervened, especially when “the concordat of 1855 delivered Austria altogether into the hands of the clericals.” But the day of medieval intolerance had passed, and in 1867 the new constitution “abolished all disabilities on the ground of religious differences,” though anti-Semitic manipulation of the law by administrative authority has led to many instances of intolerance. Many Jews have been members of the Reichsrath, some have risen to the rank of general in the army, and Austrian Jews have contributed their quota to learning, the arts and literature. Löw, Jellinek, Kaufmann, as scholars in the Jewish field; as poets and novelists, Kompert, Franzos, L. A. Frankl; the pianist Moscheles, the dramatist Mosenthal, and the actor Sonnenthal, the mathematician Spitzer and the chess-player Steinitz are some of the most prominent names. The law of 1890 makes it “compulsory for every Jew to be a member of the congregation of the district in which he resides, and so gives to every congregation the right to tax the individual members” (op. cit.). A similar obligation prevails in parts of Germany. A Jew can avoid the communal tax only by formally declaring himself as outside the Jewish community. The Jews of Hungary shared with their brethren in Austria the same alternations of expulsion and recall. By the law “De Judaeis” passed by the Diet in 1791 the Jews were accorded protection, but half a century passed before their tolerated condition was regularized. The “toleration-tax” was abolished in 1846. During the revolutionary outbreak of 1848, the Jews suffered severely in Hungary, but as many as 20,000 Jews are said to have joined the army. Kossuth succeeded in granting them temporary emancipation, but the suppression of the War of Independence led to an era of royal autocracy which, while it advanced Jewish culture by enforcing the establishment of modern schools, retarded the obtaining of civic and political rights. As in Austria, so in Hungary, these rights were granted by the constitution of 1867. But one step remained. The Hungarian Jews did not consider themselves fully emancipated until the Synagogue was “duly recognized as one of the legally acknowledged religions of the country.” This recognition was granted by the law of 1895-1896. In the words of Büchler (Jewish Encyclopedia, vi. 503): “Since their emancipation the Jews have taken an active part in the political, industrial, scientific and artistic life of Hungary. In all these fields they have achieved prominence. They have also founded great religious institutions. Their progress has not been arrested even by anti-Semitism, which first developed in 1883 at the time of the Tisza-Eslar accusation of ritual murder.”

52. Other European Countries.—According to M. Caimi the present Jewish communities of Greece are divisible into five groups: (1) Arta (Epirus); (2) Chalcis (Euboea); (3) Athens (Attica); (4) Volo, Larissa and Trikala (Thessaly); and (5) Corfu and Zante (Ionian Islands). The Greek constitution admits no religious disabilities, but anti-Semitic riots in Corfu and Zante in 1891 caused much distress and emigration. In Spain there has been of late a more liberal attitude towards the Jews, and there is a small congregation (without a public synagogue) in Madrid. In 1858 the edict of expulsion was repealed. Portugal, on the other hand, having abolished the Inquisition in 1821, has since 1826 allowed Jews freedom of religion, and there are synagogues in Lisbon and Faro. In Holland the Jews were admitted to political liberty in 1796. At present more than half of the Dutch Jews are concentrated in Amsterdam, being largely engaged in the diamond and tobacco trades. Among famous names of recent times foremost stands that of the artist Josef Israels. In 1675 was consecrated in Amsterdam the synagogue which is still the most noted Jewish edifice in Europe. Belgium granted full freedom to the Jews in 1815, and the community has since 1808 been organized on the state consistorial system, which till recently also prevailed in France. It was not till 1874 that full religious equality was granted to the Jews of Switzerland. But there has been considerable interference (ostensibly on humanitarian grounds) with the Jewish method of slaughtering animals for food (Sheḥitah) and the method was prohibited by a referendum in 1893. In the same year a similar enactment was passed in Saxony, and the subject is a favourite one with anti-Semites, who have enlisted on their side some scientific authorities, though the bulk of expert opinion is in favor of Sheḥitah (see Dembo, Das Schlachten, 1894). In Sweden the Jews have all the rights which are open to non-Lutherans; they cannot become members of the council of state. In Norway there is a small Jewish settlement (especially in Christiania) who are engaged in industrial pursuits and enjoy complete liberty. Denmark has for long been distinguished for its liberal policy towards the Jews. Since 1814 the latter have been eligible as magistrates, and in 1849 full equality was formally ratified. Many Copenhagen Jews achieved distinction as manufacturers, merchants and bankers, and among famous Jewish men of letters may be specially named Georg Brandes.

The story of the Jews in Russia and Rumania remains a black spot on the European record. In Russia the Jews are more numerous and more harshly treated than in any other part of the world. In the remotest past Jews were settled in much of the territory now included in Russia, but they are still treated as aliens. They are restricted to the pale of settlement which was first established in 1791. The pale now includes fifteen governments, and under the May laws of 1892 the congestion of the Jewish population, the denial of free movement, and the exclusion from the general rights of citizens were rendered more oppressive than ever before. The right to leave the pale is indeed granted to merchants of the first gild, to those possessed of certain educational diplomas, to veteran soldiers and to certain classes of skilled artisans. But these concessions are unfavourably interpreted and much extortion results. Despite a huge emigration of Jews from Russia, the congestion within the pale is the cause of terrible destitution and misery. Fierce massacres occurred in Nizhniy-Novgorod in 1882, and in Kishinev in 1903. Many other pogroms have occurred, and the condition of the Jews has been reduced to one of abject poverty and despair. Much was hoped from the duma, but this body has proved bitterly opposed to the Jewish claim for liberty. Yet in spite of these disabilities there are amongst the Russian Jews many enterprising contractors, skilful doctors, and successful lawyers and scientists. In Rumania, despite the Berlin Treaty, the Jews are treated as aliens, and but a small number have been naturalized. They are excluded from most of the professions and are hampered in every direction.

53. Oriental Countries.—In the Orient the condition of the Jews has been much improved by the activity of Western organizations, of which something is said in a later paragraph. Modern schools have been set up in many places, and Palestine has been the scene of a notable educational and agricultural revival, while technical schools—such as the agricultural college near Jaffa and the schools of the alliance and the more recent Bezalel in Jerusalem—have been established. Turkey has always on the whole tolerated the Jews, and much is hoped from the new régime. In Morocco the Jews, who until late in the 19th century were often persecuted, are still confined to a mellah (separate quarter), but at the coast-towns there are prosperous Jewish communities mostly engaged in commerce. In other parts of the same continent, in Egypt and in South Africa, many Jews have settled, participating in all industrial and financial pursuits. Recently a mission has been sent to the Falashas of Abyssinia, and much interest has been felt in such outlying branches of the Jewish people as the Black Jews of Cochin and the Bene Israel community of Bombay. In Persia Jews are often the victims of popular outbursts as well as of official extortion, but there are fairly prosperous communities at Bushire, Isfahan, Teheran and Kashan (in Shiraz they are in low estate). The recent advent of constitutional government may improve the condition of the Jews.

54. The United Kingdom.—The general course of Jewish history in England has been indicated above. The Jews came to England at least as early as the Norman Conquest; they were expelled from Bury St Edmunds in 1190, after the massacres at the coronation of Richard I.; they were required to wear badges in 1218. At the end of the 12th century was established the “exchequer of the Jews,” which chiefly dealt with suits concerning money-lending, and arranged a “continual flow of money from the Jews to the royal treasury,” and a so-called “parliament of the Jews” was summoned in 1241; in 1275 was enacted the statute de Judaismo which, among other things, permitted the Jews to hold land. But this concession was illusory, and as the statute prevented Jews from engaging in finance—the only occupation which had been open to them—it was a prelude to their expulsion in 1290. There were few Jews in England from that date till the Commonwealth, but Jews settled in the American colonies earlier in the 17th century, and rendered considerable services in the advancement of English commerce. The Whitehall conference of 1655 marks a change in the status of the Jews in England itself, for though no definite results emerged it was clearly defined by the judges that there was no legal obstacle to the return of the Jews. Charles II. in 1664 continued Cromwell’s tolerant policy. No serious attempt towards the emancipation of the Jews was made till the Naturalization Act of 1753, which was, however, immediately repealed. Jews no longer attached to the Synagogue, such as the Herschels and Disraelis, attained to fame. In 1830 the first Jewish emancipation bill was brought in by Robert Grant, but it was not till the legislation of 1858-1860 that Jews obtained full parliamentary rights. In other directions progress was more rapid. The office of sheriff was thrown open to Jews in 1835 (Moses Montefiore, sheriff of London was knighted in 1837); Sir I. L. Goldsmid was made a baronet in 1841, Baron Lionel de Rothschild was elected to Parliament in 1847 (though he was unable to take his seat), Alderman (Sir David) Salomons became lord mayor of London in 1855 and Francis Goldsmid was made a Q.C. in 1858. In 1873 Sir George Jessel was made a judge, and Lord Rothschild took his seat in the House of Lords as the first Jewish peer in 1886. A fair proportion of Jews have been elected to the House of Commons, and Mr Herbert Samuel rose to cabinet rank in 1909. Sir Matthew Nathan has been governor of Hong-Kong and Natal, and among Jewish statesmen in the colonies Sir Julius Vogel and V. L. Solomon have been prime ministers (Hyamson: A History of the Jews in England, p. 342). It is unnecessary to remark that in the British colonies the Jews everywhere enjoy full citizenship. In fact, the colonies emancipated the Jews earlier than did the mother country. Jews were settled in Canada from the time of Wolfe, and a congregation was founded at Montreal in 1768, and since 1832 Jews have been entitled to sit in the Canadian parliament. There are some thriving Jewish agricultural colonies in the same dominion. In Australia the Jews from the first were welcomed on perfectly equal terms. The oldest congregation is that of Sydney (1817); the Melbourne community dates from 1844. Reverting to incidents in England itself, in 1870 the abolition of university tests removed all restrictions on Jews at Oxford and Cambridge, and both universities have since elected Jews to professorships and other posts of honour. The communal organization of English Jewry is somewhat inchoate. In 1841 an independent reform congregation was founded, and the Spanish and Portuguese Jews have always maintained their separate existence with a Ḥaham as the ecclesiastical head. In 1870 was founded the United Synagogue, which is a metropolitan organization, and the same remark applies to the more recent Federation of Synagogues. The chief rabbi, who is the ecclesiastical head of the United Synagogue, has also a certain amount of authority over the provincial and colonial Jewries, but this is nominal rather than real. The provincial Jewries, however, participate in the election of the chief rabbi. At the end of 1909 was held the first conference of Jewish ministers in London, and from this is expected some more systematic organization of scattered communities. Anglo-Jewry is rich, however, in charitable, educational and literary institutions; chief among these respectively may be named the Jewish board of guardians (1859), the Jews’ college (1855), and the Jewish historical society (1893). Besides the distinctions already noted, English Jews have risen to note in theology (C. G. Montefiore), in literature (Israel Zangwill and Alfred Sutro), in art (S. Hart, R.A., and S. J. Solomon, R.A.) in music (Julius Benedict and Frederick Hymen Cowen). More than 1000 English and colonial Jews participated as active combatants in the South African War. The immigration of Jews from Russia was mainly responsible for the ineffective yet oppressive Aliens Act of 1905. (Full accounts of Anglo-Jewish institutions are given in the Jewish Year-Book published annually since 1895.)

55. The American Continent.—Closely parallel with the progress of the Jews in England has been their steady advancement in America. Jews made their way to America early in the 16th century, settling in Brazil prior to the Dutch occupation. Under Dutch rule they enjoyed full civil rights. In Mexico and Peru they fell under the ban of the Inquisition. In Surinam the Jews were treated as British subjects; in Barbadoes, Jamaica and New York they are found as early as the first half of the 17th century. During the War of Independence the Jews of America took a prominent part on both sides, for under the British rule many had risen to wealth and high social position. After the Declaration of Independence, Jews are found all over America, where they have long enjoyed complete emancipation, and have enormously increased in numbers, owing particularly to immigration from Russia. The American Jews bore their share in the Civil War (7038 Jews were in the two armies), and have always identified themselves closely with national movements such as the emancipation of Cuba. They have attained to high rank in all branches of the public service, and have shown most splendid instances of far-sighted and generous philanthropy. Within the Synagogue the reform movement began in 1825, and soon won many successes, the central conference of American rabbis and Union College (1875) at Cincinnati being the instruments of this progress. At the present time orthodox Judaism is also again acquiring its due position and the Jewish theological seminary of America was founded for this purpose. In 1908 an organization, inclusive of various religious sections, was founded under the description “the Jewish community of New York.” There have been four Jewish members of the United States senate, and about 30 of the national House of Representatives. Besides filling many diplomatic offices, a Jew (O. S. Straus) has been a member of the cabinet. Many Jews have filled professorial chairs at the universities, others have been judges, and in art, literature (there is a notable Jewish publication society), industry and commerce have rendered considerable services to national culture and prosperity. American universities have owed much to Jewish generosity, a foremost benefactor of these (as of many other American institutions) being Jacob Schiff. Such institutions as the Gratz and Dropsie colleges are further indications of the splendid activity of American Jews in the educational field. The Jews of America have also taken a foremost place in the succour of their oppressed brethren in Russia and other parts of the world. (Full accounts of American Jewish institutions are given in the American Jewish Year-Book, published annually since 1899.)

56. Anti-Semitism.—It is saddening to be compelled to close this record with the statement that the progress of the European Jews received a serious check by the rise of modern anti-Semitism in the last quarter of the 19th century. While in Russia this took the form of actual massacre, in Germany and Austria it assumed the shape of social and civic ostracism. In Germany Jews are still rarely admitted to the rank of officers in the army, university posts are very difficult of access, Judaism and its doctrines are denounced in medieval language, and a tone of hostility prevails in many public utterances. In Austria, as in Germany, anti-Semitism is a factor in the parliamentary elections. The legend of ritual murder (q.v.) has been revived, and every obstacle is placed in the way of the free intercourse of Jews with their Christian fellow-citizens. In France Edouard Adolphe Drumont led the way to a similar animosity, and the popular fury was fanned by the Dreyfus case. It is generally felt, however, that this recrudescence of anti-Semitism is a passing phase in the history of culture (see Anti-Semitism).

57. The Zionist Movement.—The Zionist movement (see Zionism), founded in 1895 by Theodor Herzl (q.v.) was in a sense the outcome of anti-Semitism. Its object was the foundation of a Jewish state in Palestine, but though it aroused much interest it failed to attract the majority of the emancipated Jews, and the movement has of late been transforming itself into a mere effort at colonization. Most Jews not only confidently believe that their own future lies in progressive development within the various nationalities of the world, but they also hope that a similar consummation is in store for the as yet unemancipated branches of Israel. Hence the Jews are in no sense internationally organized. The influence of the happier communities has been exercised on behalf of those in a worse position by individuals such as Sir Moses Montefiore (q.v.) rather than by societies or leagues. From time to time incidents arise which appeal to the Jewish sympathies everywhere and joint action ensues. Such incidents were the Damascus charge of ritual murder (1840), the forcible baptism of the Italian child Mortara (1858), and the Russian pogroms at various dates. But all attempts at an international union of Jews, even in view of such emergencies as these, have failed. Each country has its own local organization for dealing with Jewish questions. In France the Alliance Israélite (founded in 1860), in England the Anglo-Jewish Association (founded in 1871), in Germany the Hilfsverein der deutschen Juden, and in Austria the Israelitische Allianz zu Wien (founded 1872), in America the American Jewish Committee (founded 1906), and similar organizations in other countries deal only incidentally with political affairs. They are concerned mainly with the education of Jews in the Orient, and the establishment of colonies and technical institutions. Baron Hirsch (q.v.) founded the Jewish colonial association, which has undertaken vast colonizing and educational enterprises, especially in Argentina, and more recently the Jewish territorial organization has been started to found a home for the oppressed Jews of Russia. All these institutions are performing a great regenerative work, and the tribulations and disappointments of the last decades of the 19th century were not all loss. The gain consisted in the rousing of the Jewish consciousness to more virile efforts towards a double end, to succour the persecuted and ennoble the ideals of the emancipated.

58. Statistics.—Owing to the absence of a religious census in several important countries, the Jewish population of the world can only be given by inferential estimate. The following approximate figures are taken from the American Jewish Year-Book for 1909-1910 and are based on similar estimates in the English Jewish Year-Book, the Jewish Encyclopedia, Nossig’s Jüdische Statistik and the Reports of the Alliance Israélite Universelle. According to these estimates the total Jewish population of the world in the year named was approximately 11,500,000. Of this total there were in the British Empire about 380,000 Jews (British Isles 240,000, London accounts for 150,000 of these; Canada and British Columbia 60,000; India 18,000; South Africa 40,000). The largest Jewish populations were those of Russia (5,215,000), Austria-Hungary (2,084,000), United States of America (1,777,000), Germany (607,000, of whom 409,000 were in Prussia), Turkey (463,000, of whom some 78,000 resided in Palestine), Rumania (250,000), Morocco (109,000) and Holland (106,000). Others of the more important totals are: France 95,000 (besides Algeria 63,000 and Tunis 62,000); Italy 52,000; Persia 49,000; Egypt 39,000; Bulgaria 36,000; Argentine Republic 30,000; Tripoli 19,000; Turkestan and Afghanistan 14,000; Switzerland and Belgium each 12,000; Mexico 9000; Greece 8000; Servia 6000; Sweden and Cuba each 4000; Denmark 3500; Brazil and Abyssinia (Falashas) each 3000; Spain and Portugal 2500; China and Japan 2000. There are also Jews in Curaçoa, Surinam, Luxemburg, Norway, Peru, Crete and Venezuela; but in none of these does the Jewish population much exceed 1000.

Bibliography.—H. Graetz, Geschichte der Juden (11 vols., 1853-1875; several subsequent editions of separate volumes; Eng. trans. 5 vols., 1891-1892); the works of L. Zunz; Jewish Encyclopedia passim; publications of Jewish societies, such as Études Juives, Jewish historical societies of England and America, German historical commission, Julius Barasch society (Rumania), Societas Litteraria Hungarico-Judaica, the Viennese communal publications, and many others to which may be added the 20 vols. of the Jewish Quarterly Review; Scherer, Rechtsverhältnisse der Juden (1901); M. Güdemann Geschichte des Erziehungswesens und der Cultur der Juden (1880, &c.); A. Leroy-Beaulieu, Israel among the Nations (1895); I. Abrahams, Jewish Life in the Middle Ages (1896); G. F. Abbott, Israel in Europe (1905); G. Caro, Wirtschaftsgeschichte der Juden (1908); M. Philippson, Neueste Geschichte des jüdischen Volkes (1907, &c.); Nossig, Jüdische Statistik (1903); and such special works as H. Gross, Gallia Judaica (1897), &c.

(I. A.)

1 On the homogeneity of the population, see further, W. R. Smith, Religion of the Semites (2nd ed., chaps, i.-iii.); T. Nöldeke, Sketches from Eastern History, pp. 1-20 (on “Some Characteristics of the Semitic Race”); and especially E. Meyer, Gesch. d. Altertums (2nd ed., i. §§ 330, sqq.). For the relation between the geographical characteristics and the political history, see G. A. Smith, Historical Geography of the Holy Land.

2 For fuller information on this section see Palestine: History, and the related portions of Babylonia and Assyria, Egypt, Hittites, Syria.

3 Or land Israel, W. Spiegelberg, Orient. Lit. Zeit. xi. (1908), cols. 403-405.

4 It is useful to compare the critical study of the Koran (q.v.), where, however, the investigation of its various “revelations” is simpler than that of the biblical “prophecies” on account of the greater wealth of independent historical tradition. See also G. B. Gray, Contemporary Review (July 1907); A. A. Bevan, Cambridge Biblical Essays (ed. Swete, 1909), pp. 1-19.

5 See primarily Bible: Old Testament; the articles on the contents and literary structure of the several books; the various biographical, topographical and ethnical articles, and the separate treatment of the more important subjects (e.g. Levites, Prophet, Sacrifice).

6 On the bearing of external evidence upon the internal biblical records, see especially S. R. Driver’s essay in Hogarth’s Authority and Archaeology; cf. also A. A. Bevan, Critical Review (1897, p. 406 sqq., 1898, pp. 131 sqq.); G. B. Gray, Expositor, May 1898; W. G. Jordan, Bib. Crit. and Modern Thought (1909), pp. 42 sqq.

7 For the sections which follow the present writer may be permitted to refer to his introductory contributions in the Expositor (June, 1906; “The Criticism of the O.T.”); the Jewish Quarterly Review (July 1905-January 1907 = Critical Notes on O.T. History, especially sections vii.-ix.); July and October 1907, April 1908; Amer. Journ. Theol. (July 1909, “Simeon and Levi: the Problem of the Old Testament”); and Swete’s Cambridge Bib. Essays, pp. 54-89 (“The Present Stage of O.T. Research”).

8 On the name see Jehovah, Tetragrammaton.

9 The story of Joseph has distinctive internal features of its own, and appears to be from an independent cycle, which has been used to form a connecting link between the Settlement and the Exodus; see also Ed. Meyer, Die Israeliten u. ihre Nachbarstämme (1906), pp. 228, 433; B. Luther, ibid. pp. 108 seq., 142 sqq. Neither of the poems in Deut. xxxii. seq. alludes to an escape from Egypt; Israel is merely a desert tribe inspired to settle in Palestine. Apparently even the older accounts of the exodus are not of very great antiquity; according to Jeremiah ii. 2, 7 (cf. Hos. ii. 15) some traditions of the wilderness must have represented Israel in a very favourable light; for the “canonical” view, see Ezekiel xvi., xx., xxiii.

10 The capture of central Palestine itself is not recorded; according to its own traditions the district had been seized by Jacob (Gen. xlviii. 22; cf. the late form of the tradition in Jubilees xxxiv.). This conception of a conquering hero is entirely distinct from the narratives of the descent of Jacob into Egypt, &c. (see Meyer and Luther, op. cit. pp. 110, 227 seq., 415, 433).

11 This is especially true of the various ingenious attempts to combine the invasion of the Israelites with the movements of the Ḥabiru in the Amarna period (§ 3).

12 Cf. Winckler, Keil. u. das Alte Test. p. 212 seq.; also his “Der alte Orient und die Geschichtsforschung” in Mitteilungen der Vorderasiat. Gesellschaft (Berlin, 1906) and Religionsgeschichtlicher u. gesch. Orient (Leipzig, 1906); A. Jeremias, Alte Test. (p. 464 seq.); B. Baentsch, Altorient. u. Israel. Monotheismus (pp. 53, 79, 105, &c.); also Theolog. Lit. Blatt (1907) No. 19. On the reconstructions of the tribal history, see especially T. K. Cheyne, Ency. Bib. art. “Tribes.” The most suggestive study of the pre-monarchical narratives is that of E. Meyer and B. Luther (above; see the former’s criticisms on the reconstructions, pp. 50, 251 sqq., 422, n. 1 and passim).

13 2 Chron. xii. 8, which is independent of the chronicler’s artificial treatment of his material, apparently points to some tradition of Egyptian suzerainty.

14 See for chronology, Babylonia and Assyria, §§ v. and viii.

15 See Jew. Quart. Rev. (1908), pp. 597-630. The independent Israelite traditions which here become more numerous have points of contact with those of Saul in 1 Samuel, and the relation is highly suggestive for the study of their growth, as also for the perspective of the various writers.

16 See W. R. Smith (after Kuenen), Ency. Bib., col. 2670; also W. E. Addis, ib., 1276, the commentaries of Benzinger (p. 130) and Kittel (pp. 153 seq.) on Kings; J. S. Strachan, Hastings’s Dict. Bible, i. 694; G. A. Smith, Hist. Geog. of Holy Land, p. 582; König and Hirsch, Jew. Ency. v. 137 seq. (“legend ... as indifferent to accuracy in dates as it is to definiteness of places and names”); W. R. Harper, Amos and Hosea, p. xli. seq. (“the lack of chronological order ... the result is to create a wrong impression of Elisha’s career”). The bearing of this displacement upon the literary and historical criticism of the narratives has never been worked out.

17 Careful examination shows that no a priori distinction can be drawn between “trustworthy” books of Kings and “untrustworthy books” of Chronicles. Although the latter have special late and unreliable features, they agree with the former in presenting the same general trend of past history. The “canonical” history in Kings is further embellished in Chronicles, but the gulf between them is not so profound as that between the former and the underlying and half-suppressed historical traditions which can still be recognized. (See also Palestine: History.)

18 For the former (2 Kings xii. 17 seq.) cf. Hezekiah and Sennacherib (xviii. 13-15), and for the latter, cf. Asa and Baasha (1 Kings xv. 18-20; above).

19 It is possible that Hadad-nirari’s inscription refers to conditions in the latter part of his reign (812-783 B.C.), when Judah apparently was no longer independent and when Jeroboam II. was king of Israel. The accession of the latter has been placed between 785 and 782. It is now known, also, that Ben-hadad and a small coalition were defeated by the king of Hamath; but the bearing of this upon Israelite history is uncertain.

20 Cf. generally, 1 Sam. iv., xxxi.; 2 Sam. ii. 8; 1 Kings xx., xxii.; 2 Kings vi. 8-vii. 20; also Judges v. (see Deborah).

21 Special mention is made of Jonah, a prophet of Zebulun in (north) Israel (2 Kings xiv. 25). Nothing is known of him, unless the very late prophetical writing with the account of his visit to Nineveh rests upon some old tradition, which, however, can scarcely be recovered (see Jonah).

22 This is philosophically handled by the Arabian historian Ibn Khaldūn, whose Prolegomena is well worthy of attention; see De Slane, Not. et extraits, vols. xix.-xxi., with Von Kremer’s criticisms in the Sitz. d. Kais. Akad. of Vienna (vol. xciii., 1879); cf. also R. Flint, History of the Philosophy of History, i. 157 sqq.

23 Cf. J. G. Frazer, Adonis, Attis, Osiris (1907), p. 67: “Prophecy of the Hebrew type has not been limited to Israel; it is indeed a phenomenon of almost world-wide occurrence; in many lands and in many ages the wild, whirling words of frenzied men and women have been accepted as the utterances of an in-dwelling deity. What does distinguish Hebrew prophecy from all others is that the genius of a few members of the profession wrested this vulgar but powerful instrument from baser uses, and by wielding it in the interest of a high morality rendered a service of incalculable value to humanity. That is indeed the glory of Israel....”

24 The use which was made in Apocalyptic literature of the traditions of Moses, Isaiah and others finds its analogy within the Old Testament itself; cf. the relation between the present late prophecies of Jonah and the unknown prophet of the time of Jeroboam II. (see § 13, note 5). To condemn re-shaping or adaptation of this nature from a modern Western standpoint is to misunderstand entirely the Oriental mind and Oriental usage.

25 The condemnation passed upon the impetuous and fiery zeal of the adherents of the new movement (cf. Hos. i. 4), like the remarkable vicissitudes in the traditions of Moses, Aaron and the Levites (qq.v.), represents changing situations of real significance, whose true place in the history can with difficulty be recovered.

26 Formerly thought to be the third of the name.

27 Perhaps Judah had come to an understanding with Tiglath-pileser (H. M. Haydn, Journ. Bib. Lit., xxviii. 1909, pp. 182-199); see Uzziah.

28 The fact that these lists are of the kings of the “land Ḥatti” would suggest that the term “Hittite” had been extended to Palestine.

29 So K. Budde, Rel. of Israel to Exile, pp. 165-167. For an attempt to recover the character of the cults, see W. Erbt, Hebräer (Leipzig, 1906), pp. 150 sqq.

30 See G. Maspero, Gesch. d. morgenländ. Völker (1877), p. 446; E. Naville, Proc. Soc. Bibl. Archaeol. (1907), pp. 232 sqq., and T. K. Cheyne, Decline and Fall of Judah (1908), p. 13, with references. [The genuineness of such discoveries is naturally a matter for historical criticism to decide. Thus the discovery of Numa’s laws in Rome (Livy xl. 29), upon which undue weight has sometimes been laid (see Klostermann, Der Pentateuch (1906), pp. 155 sqq., was not accepted as genuine by the senate (who had the laws destroyed), and probably not by Pliny himself. Only the later antiquaries clung to the belief in their trustworthiness.—(Communicated.)]

31 Both kings came to the throne after a conspiracy aimed at existing abuses, and other parallels can be found (see Kings).

32 But see N. Schmidt, Ency. Bib., “Scythians,” § 1.

33 So also one can now compare the estimate taken of the Jews in Egypt in Jer. xliv. with the actual religious conditions which are known to have prevailed later at Elephantine, where a small Jewish colony worshipped Yahu (Yahweh) at their own temple (see E. Sachau, “Drei aram. Papyrusurkunde,” in the Abhandlungen of the Prussian Academy, Berlin, 1907).

34 Sargon had removed Babylonians into the land of Hatti (Syria and Palestine), and in 715 B.C. among the colonists were tribes apparently of desert origin (Tamud, Hayapa, &c.); other settlements are ascribed to Esar-haddon and perhaps Assur-bani-pal (Ezra iv. 2, 10). See for the evidence, A. E. Cowley, Ency. Bib., col. 4257; J. A. Montgomery, The Samaritans, pp. 46-57 (Philadelphia, 1907).

35 The growing recognition that the land was not depopulated after 586 is of fundamental significance for the criticism of “exilic” and “post-exilic” history. G. A. Smith thus sums up a discussion of the extent of the deportations: “... A large majority of the Jewish people remained on the land. This conclusion may startle us with our generally received notions of the whole nation as exiled. But there are facts which support it” (Jerusalem, ii. 268).

36 On the place of Palestine in Persian history see Persia: History, ancient, especially § 5 ii.; also Artaxerxes; Cambyses; Cyrus; Darius, &c.

37 The evidence for Artaxerxes III., accepted by Ewald and others (see W. R. Smith, Old Testament in Jewish Church, p. 438 seq.; W. Judeich, Kleinasiat. Stud., p. 170; T. K. Cheyne, Ency. Bib., col. 2202; F. C. Kent, Hist. [1899], pp. 230 sqq.) has however been questioned by Willrich, Judaica, 35-39 (see Cheyne, Ency. Bib., col. 3941). The account of Josephus (above) raises several difficulties, especially the identity of Bagoses. It has been supposed that he has placed the record too late, and that this Bagoses is the Judaean governor who flourished about 408 B.C. (See p. 286, n. 3.)

38 Thus a decree of Darius I. takes the part of his subjects against the excessive zeal of the official Gadatas, and grants freedom of taxation and exemption from forced labour to those connected with a temple of Apollo in Asia Minor (Bulletin de correspondance hellénique, xiii. 529; E. Meyer, Entstehung des Judenthums, p. 19 seq.; cf. id. Forschungen, ii. 497).

39 In addition to this, the Egyptian story of the priest Uza-hor at the court of Cambyses and Darius reflects a policy of religious tolerance which illustrates the biblical account of Ezra and Nehemiah (Brugsch, Gesch. Aeg. pp. 784 sqq.; see Cheyne, Jew. Relig. Life after the Exile, pp. 40-43).

40 From Têma in north Arabia, also, there is monumental evidence of the 5th century B.C. for Babylonian and Assyrian influence upon the language, cult and art. For Nippur, see Bab. Exped. of Univ. of Pennsylvania, series A., vol. ix. (1898), by H. V. Hilprecht; for Elephantine, the Mond papyri, A. H. Sayce and A. E. Cowley, Aramaic Papyri Discovered at Assuan (1906), and those cited above (p. 282, n. 1). For the Jewish colonies in general, see H. Guthe, Ency. Bib., art. “Dispersion” (with references); also below, § 25 sqq.

41 See Ezra and Nehemiah with bibliographical references, also T. K. Cheyne, Introd. to Isaiah (1895); Jew. Religious Life after the Exile (1898); E. Sellin, Stud. z. Entstehungsgesch. d. jüd. Gemeinde (1901); R. H. Kennett in Swete’s Cambridge Biblical Essays (pp. 92 sqq.); G. Jahn, Die Bücher Esra u. Nehemja (1909); and C. C. Torrey, Ezra Studies (1910).

42 There is an obvious effort to preserve the continuity of tradition (a) in Ezra ii. which gives a list of families who returned from exile each to its own city, and (b) in the return of the holy vessels in the time of Cyrus (contrast 1 Esdras iv. 43 seq.), a view which, in spite of Dan. i. 2, v. 2 seq., conflicts with 2 Kings xxiv. 13 and xxv. 13 (see, however, v. 14). That attempts have been made to adjust contradictory representations is suggested by the prophecy ascribed to Jeremiah (xxvii. 16 sqq.) where the restoration of the holy vessels finds no place in the shorter text of the Septuagint (see W. R. Smith, Old Test. and Jew. Church, pp. 104 sqq.).

43 The view that Deuteronomy is later than the 7th century has been suggested by M. Vernes, Nouvelle hypothèse sur la comp. et l’origine du Deut. (1887); Havet, Christian. et ses origines (1878); Horst, in Rev. de l’hist. des relig., 1888; and more recently by E. Day, Journ. Bib. Lit. (1902), pp. 202 sqq.; and R. H. Kennett, Journ. Theol. Stud. (1906), pp. 486 sqq. The strongest counter-arguments (see W. E. Addis, Doc. of Hexat. ii. 2-9) rely upon the historical trustworthiness of 2 Kings xxii. seq. Weighty reasons are brought also by conservative writers against the theory that Deuteronomy dates from or about the age of Josiah, and their objections to the “discovery” of a new law-roll apply equally to the “re-discovery” and promulgation of an old and authentic code.

44 See, for Cheyne’s view, his Decline and Fall of Judah. Introduction (1908). The former tendency has many supporters; see, among recent writers, N. Schmidt, Hibbert Journal (1908), pp. 322 sqq.; C. F. Burney, Journ. Theol. Stud. (1908), pp. 321 sqq.; O. A. Toffteen, The Historic Exodus (1909), pp. 120 sqq.; especially Meyer and Luther, Die Israeliten, pp. 442-440, &c. For the early recognition of the evidence in question, see J. Wellhausen, De gentibus et familiis Judaeis (Göttingen, 1870); Prolegomena (Eng. trans.), pp. 216 sqq., 342 sqq., and 441-443 (from art. “Israel,” § 2, Ency. Brit. 9th ed.); also A. Kuenen, Relig. of Israel (i. 135 seq., 176-182); W. R. Smith, Prophets of Israel, pp. 28 seq., 379.

45 For the prominence of the “southern” element in Judah see E. Meyer, Entstehung d. Judenthums (1896), pp. 119, 147, 167, 177, 183 n. 1; Israeliten, pp. 352 n. 5, 402, 429 seq.

46 See § 23 end, and Levites. When Edom is renowned for wisdom and a small Judaean family boasts of sages whose names have south Palestinian affinity (1 Chron. ii. 6), and when such names as Korah, Heman, Ethan and Obed-edom, are associated with psalmody, there is no inherent improbability in the conjecture that the “southern” families settled around Jerusalem may have left their mark in other parts of the Old Testament. It is another question whether such literature can be identified (for Cheyne’s views, see Ency. Bib. “Prophetic Literature,” “Psalms,” and his recent studies).

47 One may recall, in this connexion, Caxton’s very interesting prologue to Malory’s Morte d’Arthur and his remarks on the permanent value of the “histories” of this British hero. [Cf. also Horace, Ep. 1. ii. and R. Browning, “Development.”]

48 It is noteworthy that Josephus, who has his own representation of the post-exilic age, allows two years and four months for the work (Ant. xi. 5, 8).

49 The papyri from Elephantine (p. 282, n. 1, above) mention as contemporaries the Jerusalem priest Johanan (cf. the son of Joiada and father of Jaddua, Neh. xii. 22), Bagohi (Bagoas), governor of Judah, and Delaiah and Shelemiah sons of Sanballat (408-407 B.C.) They ignore any strained relations between Samaria and Judah, and Delaiah and Bagohi unite in granting permission to the Jewish colony to rebuild their place of worship. If this fixes the date of Sanballat and Nehemiah in the time of the first Artaxerxes, the probability of confusion in the later written sources is enhanced by the recurrence of identical names of kings, priests, &c., in the history.

50 The Samaritans, for their part, claimed the traditions of their land and called themselves the posterity of Joseph, Ephraim and Manasseh. But they were ready to deny their kinship with the Jews when the latter were in adversity, and could have replied to the tradition that they were foreigners with a tu quoque (Josephus, Ant. ix. 14, 3; xi. 8, 6; xii. 5, 5) (see Samaritans).

51 The statement that the king desired to avoid the divine wrath may possibly have some deeper meaning (e.g. some recent revolt, Ezra vii. 23).

52 It must suffice to refer to the opinions of Bertholet, Buhl, Cheyne, Guthe, Van Hoonacker, Jahn, Kennett, Kent, Kosters, Marquart, Torrey, and Wildeboer.

53 C. F. Kent, Israel’s Hist. and Biog. Narratives (1905), p. 358 seq. The objections against this very probable view undervalue Ezra iv. 7-23 and overlook the serious intricacies in the book of Nehemiah.

54 There are three inquiries: (a) the critical value of 1 Esdras, (b) the character of the different representations of post-exilic internal and external history, and (c) the recovery of the historical facts. To start with the last before considering (a) and (b) would be futile.

55 For example, to the sufferings under Artaxerxes III. (§ 19) have been ascribed such passages as Isa. lxiii. 7-lxiv. 12; Ps. xliv., lxxiv., lxxix., lxxx., lxxxiii. (see also Lamentations). In their present form they are not of the beginning of the 6th century and, if the evidence for Artaxerxes III. proves too doubtful, they may belong to the history preceding Nehemiah’s return, provided the internal features do not stand in the way (e.g. prior or posterior to the formation of the exclusive Judaean community, &c.). Since the book of Baruch (named after Jeremiah’s scribe) is now recognized to be considerably later (probably after the destruction of Jerusalem A.D. 70), it will be seen that the recurrence of similar causes leads to a similarity in the contemporary literary productions (with a reshaping of earlier tradition), the precise date of which depends upon delicate points of detail and not upon the apparently obvious historical elements.

56 See H. Winckler, Keil. u. Alte Test., 295, and Kennett, Journ. Theol. Stud. (1906), p. 487; Camb. Bib. Essays, p. 117. The Chaldeans alone destroyed Jerusalem (2 Kings xxv.); Edom was friendly or at least neutral (Jer. xxvii. 3, xl. 11 seq.). The proposal to read “Edomites” for “Syrians” in the list of bands which troubled Jehoiakim (2 Kings xxiv. 2) is not supported by the contemporary reference, Jer. xxxv. 11.

57 It is at least a coincidence that the prophet who took the part of Tobiah and Sanballat against Nehemiah (vi. 10 seq.) bears the same name as the one who advised Rehoboam to acquiesce in the disruption (1 Kings xii. 21-24), or announced the divine selection of Jeroboam (ib. v. 24, Septuagint only).

58 See Hebrew Religion, § 8 seq., and the relevant portions of the histories of Israel.

59 J. Wellhausen, art. “Israel,” Ency. Brit. 9th ed., vol. xiii. p. 419; or his Prolegomena, pp. 497 seq.

60 An instructive account of Judaism in the early post-exilic age on critical lines (from the Jewish standpoint) is given by C. G. Montefiore, Hibbert Lectures (1892), pp. 355 sqq.; cf. also the sketch by I. Abrahams, Judaism (1907).

61 Cf. the story of Phinehas, Num. xxv. 6 sqq.; on Gen. xxxiv., see Simeon. Apropos of hostility towards Samaria, it is singular that the term of reproach, “Cutheans,” applied to the Samaritans is derived from Cutha, the famous seat of the god Nergal, only some 25 m. N.E. of Babylon itself (see above, p. 286, n. 4).

62 The various tendencies which can be observed in the later pseudepigraphical and apocalyptical writings are of considerable value in any consideration of the development of thought illustrated in the Old Testament itself.

63 Reference may be made to H. Winckler, Gesch. Israels, ii. (1900); W. Erbt, Die Hebräer (1906); and T. K. Cheyne, Traditions and Beliefs of Ancient Israel (1907).

64 On the writers mentioned below see articles s.v.

65 For the importance of the Portuguese Jews, see Portugal: History.

JEWSBURY, GERALDINE ENDSOR (1812-1880), English writer, daughter of Thomas Jewsbury, a Manchester merchant, was born in 1812 at Measham, Derbyshire. Her first novel, Zoe: the History of Two Lives, was published in 1845, and was followed by The Half Sisters (1848), Marian Withers (1851), Constance Herbert (1855), The Sorrows of Gentility (1856), Right or Wrong (1859). In 1850 she was invited by Charles Dickens to write for Household Words; for many years she was a frequent contributor to the Athenaeum and other journals and magazines. It is, however, mainly on account of her friendship with Thomas Carlyle and his wife that her name is remembered. Carlyle described her, after their first meeting in 1841, as “one of the most interesting young women I have seen for years; clear delicate sense and courage looking out of her small sylph-like figure.” From this time till Mrs Carlyle’s death in 1866, Geraldine Jewsbury was the most intimate of her friends. The selections from Geraldine Jewsbury’s letters to Jane Welsh Carlyle (1892, ed. Mrs Alexander Ireland) prove how confidential were the relations between the two women for a quarter of a century. In 1854 Miss Jewsbury removed from Manchester to London to be near her friend. To her Carlyle turned for sympathy when his wife died; and at his request she wrote down some “biographical anecdotes” of Mrs Carlyle’s childhood and early married life. Carlyle’s comment was that “few or none of these narratives are correct in details, but there is a certain mythical truth in all or most of them;” and he added, “the Geraldine accounts of her (Mrs Carlyle’s) childhood are substantially correct.” He accepted them as the groundwork for his own essay on “Jane Welsh Carlyle,” with which they were therefore incorporated by Froude when editing Carlyle’s Reminiscences. Miss Jewsbury was consulted by Froude when he was preparing Carlyle’s biography, and her recollection of her friend’s confidences confirmed the suspicion that Carlyle had on one occasion used physical violence towards his wife. Miss Jewsbury further informed Froude that the secret of the domestic troubles of the Carlyles lay in the fact that Carlyle had been “one of those persons who ought never to have married,” and that Mrs Carlyle had at one time contemplated having her marriage legally annulled (see My Relations with Carlyle, by James Anthony Froude, 1903). The endeavour has been made to discredit Miss Jewsbury in relation to this matter, but there seems to be no sufficient ground for doubting that she accurately repeated what she had learnt from Mrs Carlyle’s own lips. Miss Jewsbury died in London on the 23rd of September 1880.

JEW’S EARS, the popular name of a fungus, known botanically as Hirneola auricula-judae, so called from its shape, which somewhat resembles a human ear. It is very thin, flexible, flesh-coloured to dark brown, and one to three inches broad. It is common on branches of elder, which it often kills, and is also found on elm, willow, oak and other trees. It was formerly prescribed as a remedy for dropsy.

JEW’S HARP, or Jew’s Trump (Fr. guimbarde, O. Fr. trompe, gronde; Ger. Mundharmonica, Maultrommel, Brummeisen; Ital. scaccia-pensieri or spassa-pensiero), a small musical instrument of percussion, known for centuries all over Europe. “Jew’s trump” is the older name, and “trump” is still used in parts of Great Britain. Attempts have been made to derive “Jew’s” from “jaws” or Fr. jeu, but, though there is no apparent reason for associating the instrument with the Jews, it is certain that “Jew’s” is the original form (see the New English Dictionary and C. B. Mount in Notes and Queries (Oct. 23, 1897, p. 322). The instrument consists of a slender tongue of steel riveted at one end to the base of a pear-shaped steel loop; the other end of the tongue, left free and passing out between the two branches of the frame, terminates in a sharp bend at right angles, to enable the player to depress it by an elastic blow and thus set it vibrating while firmly pressing the branches of the frame against his teeth. The vibrations of the steel tongue produce a compound sound composed of a fundamental and its harmonics. By using the cavity of the mouth as a resonator, each harmonic in succession can be isolated and reinforced, giving the instrument the compass shown. The lower harmonics of the series cannot be obtained, owing to the limited capacity of the resonating cavity. The black notes on the stave show the scale which may be produced by using two harps, one tuned a fourth above the other. The player on the Jew’s harp, in order to isolate the harmonics, frames his mouth as though intending to pronounce the various vowels. At the beginning of the 19th century, when much energy and ingenuity were being expended in all countries upon the invention of new musical instruments, the Maultrommel, re-christened Mundharmonica (the most rational of all its names), attracted attention in Germany. Heinrich Scheibler devised an ingenious holder with a handle, to contain five Jew’s harps, all tuned to different notes; by holding one in each hand, a large compass, with duplicate notes, became available; he called this complex Jew’s harp Aura1 and with it played themes with variations, marches, Scotch reels, &c. Other virtuosi, such as Eulenstein, a native of Würtemberg, achieved the same result by placing the variously tuned Jew’s harps upon the table in front of him, taking them up and setting them down as required. Eulenstein created a sensation in London in 1827 by playing on no fewer than sixteen Jew’s harps. In 1828 Sir Charles Wheatstone published an essay on the technique of the instrument in the Quarterly Journal of Science.

(K. S.)

1 See Allg. musik. Ztg. (Leipzig, 1816), p. 506, and Beilage 5, where the construction of the instruments is described and illustrated and the system of notation shown in various pieces of music.

JEZEBEL (Heb. ī-zebel, perhaps an artificial form to suggest “un-exalted,” a divine name or its equivalent would naturally be expected instead of the first syllable), wife of Ahab, king of Israel (1 Kings xvi. 31), and mother of Athaliah, in the Bible. Her father Eth-baal (Ithobal, Jos., contra Ap. i. 18) was king of Tyre and priest of the goddess Astarte. He had usurped the throne and was the first important Phoenician king after Hiram (see Phoenicia). Jezebel, a true daughter of a priest of Astarte, showed herself hostile to the worship of Yahweh, and to his prophets, whom she relentlessly pursued (1 Kings xviii. 4-13; see Elijah). She is represented as a woman of virile character, and became notorious for the part she took in the matter of Naboth’s vineyard. When the Jezreelite1 sheikh refused to sell the family inheritance to the king, Jezebel treacherously caused him to be arrested on a charge of treason, and with the help of false witnesses he was found guilty and condemned to death. For this the prophet Elijah pronounced a solemn curse upon Ahab and Jezebel, which was fulfilled when Jehu, who was anointed king at Elisha’s instigation, killed the son Jehoram, massacred all the family, and had Jezebel destroyed (1 Kings xxi.; 2 Kings ix. 11-28). What is told of her comes from sources written under the influence of strong religious bias; among the exaggerations must be reckoned 1 Kings xviii. 13, which is inconsistent with xix. 18 and xxii. 6. A literal interpretation of the reference to Jezebel’s idolatry (2 Kings ix. 22) has made her name a byword for a false prophetess in Rev. ii. 20. Her name is often used in modern English as a synonym for an abandoned woman or one who paints her face.

(S. A. C.)

1 According to another tradition Naboth lived at Samaria (xxi. 1 [LXX.], 18 seq.; cf. xxii. 38). A similar confusion regarding the king’s home appears in 2 Kings x. 11 compared with vv. 1, 17.

JEZREEL (Heb. “God sows”), the capital of the Israelite monarchy under Ahab, and the scene of stirring Biblical events (1 Sam. xxix. 1; 1 Kings xxi.; 2 Kings ix. 21-37). The name was also applied to the great plain (Esdraelon) dominated by the city (“valley of Jezreel,” Josh. xvii. 16, &c.). The site has never been lost, and the present village Zercīn retains the name radically unchanged. In Greek (e.g. Judith) the name appears under the form Ἐσδραηλά; it is Stradela in the Bordeaux Pilgrim, and to the Crusaders the place was known as Parvum Gerinum. The modern stone village stands on a bare rocky knoll, 500 ft. above the broad northern valley, at the north extremity of a long ledge, terminating in steep cliffs, forming part of the chain of Mt Gilboa. The buildings are modern, but some scanty remains of rock-hewn wine presses and a few scattered sarcophagi mark the antiquity of the site. The view over the plains is fine and extensive. It is vain now to look for Ahab’s palace or Naboth’s vineyard. The fountain mentioned in 1 Sam. xxix. 1 is perhaps the fine spring ‘Ain el Meiyyita, north of the village, a shallow pool of good water full of small fish, rising between black basalt boulders: or more probably the copious ‘Ain Jalūd.

A second city named Jezreel lay in the hill country of Judah, somewhere near Hebron (Josh. xv. 56). This was the native place of David’s wife Abinoam (1 Sam. xxv. 43).

See, for an excellent description of the scenery and history of the Israelite Jezreel, G. A. Smith, Hist. Geog. xix.

JHABUA, a native state of Central India, in the Bhopawar agency. Area, with the dependency of Rutanmal, 1336 sq. m. Pop. (1901), 80,889. More than half the inhabitants belong to the aboriginal Bhils. Estimated revenue, £7000; tribute, £1000. Manganese and opium are exported. The chief, whose title is raja, is a Rajput of the Rathor clan, descended from a branch of the Jodhpur family. Raja Udai Singh was invested in 1898 with the powers of administration.

The town of Jhabua (pop. 3354) stands on the bank of a lake, and is surrounded by a mud wall. A dispensary and a guesthouse were constructed to commemorate Queen Victoria’s Diamond Jubilee in 1897.

JHALAWAR, a native state of India, in the Rajputana agency, pop. (1901), 90,175; estimated revenue, £26,000; tribute, £2000. Area, 810 sq. m. The ruling family of Jhalawar belongs to the Jhala clan of Rajputs, and their ancestors were petty chiefs of Halwad in the district of Jhalawar, in Kathiawar. About 1709 one of the younger sons of the head of the clan left his country with his son to try his fortunes at Delhi. At Kotah he left his son Madhu Singh, who soon became a favourite with the maharaja, and received from him an important post, which became hereditary. On the death of one of the Kotah rajas (1771), the country was left to the charge of Zalim Singh, a descendant of Madhu Singh. From that time Zalim Singh was the real ruler of Kotah. He brought it to a wonderful state of prosperity, and under his administration, which lasted over forty-five years, the Kotah territory was respected by all parties. In 1838 it was resolved, with the consent of the chief of Kotah, to dismember the state, and to create the new principality of Jhalawar as a separate provision for the descendants of Zalim Singh. The districts then severed from Kotah were considered to represent one-third (£120,000) of the income of Kotah; by treaty they acknowledged the supremacy of the British, and agreed to pay an annual tribute of £8000. Madan Singh received the title of maharaja rana, and was placed on the same footing as the other chiefs in Rajputana. He died in 1845. An adopted son of his successor took the name of Zalim Singh in 1875 on becoming chief of Jhalawar. He was a minor and was not invested with governing powers till 1884. Owing to his maladministration, his relations with the British government became strained, and he was finally deposed in 1896, “on account of persistent misgovernment and proved unfitness for the powers of a ruling chief.” He went to live at Benares, on a pension of £2000; and the administration was placed in the hands of the British resident. After much consideration, the government resolved in 1897 to break up the state, restoring the greater part to Kotah, but forming the two districts of Shahabad and the Chaumahla into a new state, which came into existence in 1899, and of which Kunwar Bhawani Singh, a descendant of the original Zalim Singh, was appointed chief.

The chief town is Patan, or Jhalrapatan (pop. 7955), founded close to an old site by Zalim Singh in 1796, by the side of an artificial lake. It is the centre of trade, the chief exports of the state being opium, oil-seeds and cotton. The palace is at the cantonment or chhaoni, 4 m. north. The ancient site near the town was occupied by the city of Chandrawati, said to have been destroyed in the time of Aurangzeb. The finest feature of its remains is the temple of Sitaleswar Mahadeva (c. 600).

JHANG, a town and district of British India, in the Multan division of the Punjab. The town, which forms one municipality with the newer and now more important quarter of Maghiana, is about 3 m. from the right bank of the river Chenab. Founded by Mal Khan, a Sial chieftain, in 1462, it long formed the capital of a Mahommedan state. Pop. (1901), 24,382. Maghiana has manufactures of leather, soap and metal ware.

The District of Jhang extends along both sides of the Chenab, including its confluences with the Jhelum and the Ravi. Area, 3726 sq. m. Pop. (1901), 378,695, showing an apparent decrease of 13% in the decade, due to the creation of the district of Lyallpur in 1904. But actually the population increased by 132% on the old area, owing to the opening of the Chenab canal and the colonization of the tract irrigated by it. Within Jhang many thousands of acres of government waste have been allotted to colonists, who are reported to be flourishing. A branch of the North-Western railway enters the district in this quarter, extending throughout its entire length. The Southern Jech Doab railway serves the south. The principal industries are the ginning, pressing and weaving of cotton.

Jhang contains the ruins of Shorkot, identified with one of the towns taken by Alexander. In modern times the history of Jhang centres in the famous clan of Sials, who exercised an extensive sway over a large tract between Shahpur and Multan, with little dependence on the imperial court at Delhi, until they finally fell before the all-absorbing power of Ranjit Singh. The Sials of Jhang are Mahommedans of Rajput descent, whose ancestor, Rai Shankar of Daranagar, emigrated early in the 13th century from the Gangetic Doab. In the beginning of the 19th century Maharaja Ranjit Singh invaded Jhang, and captured the Sial chieftain’s territory. The latter recovered a small portion afterwards, which he was allowed to retain on payment of a yearly tribute. In 1847, after the establishment of the British agency at Lahore, the district came under the charge of the British government; and in 1848 Ismail Khan, the Sial leader, rendered important services against the rebel chiefs, for which he received a pension. During the Mutiny of 1857 the Sial leader again proved his loyalty by serving in person on the British side. His pension was afterwards increased, and he obtained the title of khan bahadur, with a small jagir for life.

JHANSI, a city and district of British India, in the Allahabad division o£ the United Provinces. The city is the centre of the Indian Midland railway system, whence four lines diverge to Agra, Cawnpore, Allahabad and Bhopal. Pop. (1901), 55,724. A stone fort crowns a neighbouring rock. Formerly the capital of a Mahratta principality, which lapsed to the British in 1853, it was during the Mutiny the scene of disaffection and massacre. It was then made over to Gwalior, but has been taken back in exchange for other territory. Even when the city was within Gwalior, the civil headquarters and the cantonment were at Jhansi Naoabad, under its walls. Jhansi is the principal centre for the agricultural trade of the district, but its manufactures are small.

The District of Jhansi was enlarged in 1891 by the incorporation of the former district of Lalitpur, which extends farther into the hill country, almost entirely surrounded by native states. Combined area, 3628 sq.m. Pop. (1901), 616,759 showing a decrease of 10% in the decade, due to the results of famine. The main line and branches of the Indian Midland railway serve the district, which forms a portion of the hill country of Bundelkhand, sloping down from the outliers of the Vindhyan range on the south to the tributaries of the Jumna on the north. The extreme south is composed of parallel rows of long and narrow-ridged hills. Through the intervening valleys the rivers flow down impetuously over ledges of granite or quartz. North of the hilly region, the rocky granite chains gradually lose themselves in clusters of smaller hills. The northern portion consists of the level plain of Bundelkhand, distinguished for its deep black soil, known as mar, and admirably adapted for the cultivation of cotton. The district is intersected or bounded by three principal rivers—the Pahuj, Betwa and Dhasan. The district is much cut up, and portions of it are insulated by the surrounding native states. The principal crops are millets, cotton, oil-seeds, pulses, wheat, gram and barley. The destructive kans grass has proved as great a pest here as elsewhere in Bundelkhand. Jhansi is especially exposed to blights, droughts, floods, hailstorms, epidemics, and their natural consequence—famine.

Nothing is known with certainty as to the history of this district before the period of Chandel rule, about the 11th century of our era. To this epoch must be referred the artificial reservoirs and architectural remains of the hilly region. The Chandels were succeeded by their servants the Khangars, who built the fort of Karar, lying just outside the British border. About the 14th century the Bundelas poured down upon the plains, and gradually spread themselves over the whole region which now bears their name. The Mahommedan governors were constantly making irruptions into the Bundela country; and in 1732 Chhatar Sal, the Bundela chieftain, called in the aid of the Mahrattas. They came to his assistance with their accustomed promptitude, and were rewarded on the raja’s death in 1734, by the bequest of one-third of his dominions. Their general founded the city of Jhansi, and peopled it with inhabitants from Orchha state. In 1806 British protection was promised to the Mahratta chief, and in 1817 the peshwa ceded to the East India Company all his rights over Bundelkhand. In 1853 the raja died childless, and his territories lapsed to the British. The Jhansi state and the Jalaun and Chanderi districts were then formed into a superintendency. The widow of the raja considered herself aggrieved because she was not allowed to adopt an heir, and because the slaughter of cattle was permitted in the Jhansi territory. Reports were spread which excited the religious prejudices of the Hindus. The events of 1857 accordingly found Jhansi ripe for mutiny. In June a few men of the 12th native infantry seized the fort containing the treasure and magazine, and massacred the European officers of the garrison. Everywhere the usual anarchic quarrels rose among the rebels, and the country was plundered mercilessly. The rani put herself at the head of the rebels, and died bravely in battle. It was not till November 1858, after a series of sharp contests with various guerilla leaders, that the work of reorganization was fairly set on foot.

JHELUM, or Jehlam (Hydaspes of the Greeks), a river of northern India. It is the most westerly of the “five rivers” of the Punjab. It rises in the north-east of the Kashmir state, flows through the city of Srinagar and the Wular lake, issues through the Pir Panjal range by the narrow pass of Baramula, and enters British territory in the Jhelum district. Thence it flows through the plains of the Punjab, forming the boundary between the Jech Doab and the Sind Sagar Doab, and finally joins the Chenab at Timmu after a course of 450 miles. The Jhelum colony, in the Shahpur district of the Punjab, formed on the example of the Chenab colony in 1901, is designed to contain a total irrigable area of 1,130,000 acres. The Jhelum canal is a smaller work than the Chenab canal, but its silt is noted for its fertilizing qualities. Both projects have brought great prosperity to the cultivators.

JHELUM, or Jehlam, a town and district of British India, in the Rawalpindi division of the Punjab. The town is situated on the right bank of the river Jhelum, here crossed by a bridge of the North-Western railway, 103 m. N. of Lahore. Pop. (1901), 14,951. It is a modern town with river and railway trade (principally in timber from Kashmir), boat-building and cantonments for a cavalry and four infantry regiments.

The District of Jehlum stretches from the river Jhelum almost to the Indus. Area, 2813 sq. m. Pop. (1901), 501,424, showing a decrease of 2% in the decade. Salt is quarried at the Mayo mine in the Salt Range. There are two coal-mines, the only ones worked in the province, from which the North-Western railway obtains part of its supply of coal. The chief centre of the salt trade is Pind Dadan Khan (pop. 13,770). The district is crossed by the main line of the North-Western railway, and also traversed along the south by a branch line. The river Jhelum is navigable throughout the district, which forms the south-eastern portion of a rugged Himalayan spur, extending between the Indus and Jhelum to the borders of the Sind Sagar Doab. Its scenery is very picturesque, although not of so wild a character as the mountain region of Rawalpindi to the north, and is lighted up in places by smiling patches of cultivated valley. The backbone of the district is formed by the Salt Range, a treble line of parallel hills running in three long forks from east to west throughout its whole breadth. The range rises in bold precipices, broken by gorges, clothed with brushwood and traversed by streams which are at first pure, but soon become impregnated with the saline matter over which they pass. Between the line of hills lies a picturesque table-land, in which the beautiful little lake of Kallar Kahar nestles amongst the minor ridges. North of the Salt Range, the country extends upwards in an elevated plateau, diversified by countless ravines and fissures, until it loses itself in tangled masses of Rawalpindi mountains. In this rugged tract cultivation is rare and difficult, the soil being choked with saline matter. At the foot of the Salt Range, however, a small strip of level soil lies along the banks of the Jhelum, and is thickly dotted with prosperous villages. The drainage of the district is determined by a low central watershed running north and south at right angles to the Salt Range. The waters of the western portion find their way into the Sohan, and finally into the Indus; those of the opposite slope collect themselves into small torrents, and empty themselves into the Jhelum.

The history of the district dates back to the semi-mythical period of the Mahābhārata. Hindu tradition represents the Salt Range as the refuge of the five Pandava brethren during the period of their exile, and every salient point in its scenery is connected with some legend of the national heroes. Modern research has fixed the site of the conflict between Alexander and Porus as within Jhelum district, although the exact point at which Alexander effected the passage of the Jhelum (or Hydaspes) is disputed. After this event, we have little information with regard to the condition of the district until the Mahommedan conquest brought back literature and history to Upper India. The Janjuahs and Jats, who now hold the Salt Range and its northern plateau respectively, appear to have been the earliest inhabitants. The Ghakkars seem to represent an early wave of conquest from the east, and they still inhabit the whole eastern slope of the district; while the Awans, who now cluster in the western plain, are apparently later invaders from the opposite quarter. The Ghakkars were the dominant race at the period of the first Mahommedan incursions, and long continued to retain their independence. During the flourishing period of the Mogul dynasty, the Ghakkar chieftains were prosperous and loyal vassals of the house of Baber; but after the collapse of the Delhi Empire Jhelum fell, like its neighbours, under the sway of the Sikhs. In 1765 Gujar Singh defeated the last independent Ghakkar prince, and reduced the wild mountaineers to subjection. His son succeeded to his dominions, until 1810, when he fell before the irresistible power of Ranjit Singh. In 1849 the district passed, with the rest of the Sikh territories, into the hands of the British.

JHERING, RUDOLF VON (1818-1892), German jurist, was born on the 22nd of August 1818 at Aurich in East Friesland, where his father practised as a lawyer. Young Jhering entered the university of Heidelberg in 1836 and, after the fashion of German students, visited successively Göttingen and Berlin. G. F. Puchta, the author of Geschichte des Rechts bei dem römischen Volke, alone of all his teachers appears to have gained his admiration and influenced the bent of his mind. After graduating doctor juris, Jhering established himself in 1844 at Berlin as privatdocent for Roman law, and delivered public lectures on the Geist des römischen Rechts, the theme which may be said to have constituted his life’s work. In 1845 he became an ordinary professor at Basel, in 1846 at Rostock, in 1849 at Kiel, and in 1851 at Giessen. Upon all these seats of learning he left his mark; beyond any other of his contemporaries he animated the dry bones of Roman law. The German juristic world was still under the dominating influence of the Savigny cult, and the older school looked askance at the daring of the young professor, who essayed to adapt the old to new exigencies and to build up a system of natural jurisprudence. This is the keynote of his famous work, Geist des römischen Rechts auf den verschiedenen Stufen seiner Entwickelung (1852-1865), which for originality of conception and lucidity of scientific reasoning placed its author in the forefront of modern Roman jurists. It is no exaggeration to say that in the second half of the 19th century the reputation of Jhering was as high as that of Savigny in the first. Their methods were almost diametrically opposed. Savigny and his school represented the conservative, historical tendency. In Jhering the philosophical conception of jurisprudence, as a science to be utilized for the further advancement of the moral and social interests of mankind, was predominant. In 1868 Jhering accepted the chair of Roman Law at Vienna, where his lecture-room was crowded, not only with regular students but with men of all professions and even of the highest ranks in the official world. He became one of the lions of society, the Austrian emperor conferring upon him in 1872 a title of hereditary nobility. But to a mind constituted like his, the social functions of the Austrian metropolis became wearisome, and he gladly exchanged its brilliant circles for the repose of Göttingen, where he became professor in 1872. In this year he had read at Vienna before an admiring audience a lecture, published under the title of Der Kampf um’s Recht (1872; Eng. trans., Battle for Right, 1884). Its success was extraordinary. Within two years it attained twelve editions, and it has been translated into twenty-six languages. This was followed a few years later by Der Zweck im Recht (2 vols., 1877-1883). In these two works is clearly seen Jhering’s individuality. The Kampf um’s Recht shows the firmness of his character, the strength of his sense of justice, and his juristic method and logic: “to assert his rights is the duty that every responsible person owes to himself.” In the Zweck im Recht is perceived the bent of the author’s intellect. But perhaps the happiest combination of all his distinctive characteristics is to be found in his Jurisprudenz des täglichen Lebens (1870; Eng. trans., 1904). A great feature of his lectures was his so-called Praktika, problems in Roman law, and a collection of these with hints for solution was published as early as 1847 under the title Civilrechtsfälle ohne Entscheidungen. In Göttingen he continued to work until his death on the 17th of September 1892. A short time previously he had been the centre of a devoted crowd of friends and former pupils, assembled at Wilhelmshöhe near Cassel to celebrate the jubilee of his doctorate. Almost all countries were worthily represented, and this pilgrimage affords an excellent illustration of the extraordinary fascination and enduring influence that Jhering commanded. In appearance he was of middle stature, his face clean-shaven and of classical mould, lit up with vivacity and beaming with good nature. He was perhaps seen at his best when dispensing hospitality in his own house. With him died the best beloved and the most talented of Roman-law professors of modern times. It was said of him by Professor Adolf Merkel in a memorial address, R. v. Jhering (1893), that he belonged to the happy class of persons to whom Goethe’s lines are applicable: “Was ich in der Jugend gewünscht, das habe ich im Alter die Fülle,” and this may justly be said of him, though he did not live to complete his Geist des römischen Rechts and his Rechtsgeschichte. For this work the span of a single life would have been insufficient, but what he has left to the world is a monument of vigorous intellectual power and stamps Jhering as an original thinker and unrivalled exponent (in his peculiar interpretation) of the spirit of Roman law.

Among others of his works, all of them characteristic of the author and sparkling with wit, may be mentioned the following: Beiträge zur Lehre von Besitz, first published in the Jahrbücher für die Dogmatik des heutigen römischen und deutschen Privat-rechts, and then separately; Der Besitzwille, and an article entitled “Besitz” in the Handwörterbuch der Staatswissenschaften (1891), which aroused at the time much controversy, particularly on account of the opposition manifested to Savigny’s conception of the subject. See also Scherz und Ernst in der Jurisprudenz (1885); Das Schuldmoment im römischen Privat-recht (1867); Das Trinkgeld (1882); and among the papers he left behind him his Vorgeschichte der Indoeuropäer, a fragment, has been published by v. Ehrenberg (1894). See for an account of his life also M. de Jonge, Rudolf v. Jhering (1888); and A. Merkel, Rudolf von Jhering (1893).

(P. A. A.)

JIBITOS, a tribe of South American Indians, first met with by the Franciscans in 1676 in the forest near the Huallaga river, in the Peruvian province of Loreto. After their conversion they settled in villages on the western bank of the river.

JIBUTI (Djibouti), the chief port and capital of French Somaliland, in 11° 35′ N., 43° 10′ E. Jibuti is situated at the entrance to and on the southern shore of the Gulf of Tajura about 150 m. S.W. of Aden. The town is built on a horseshoe-shaped peninsula partly consisting of mud flats, which are spanned by causeways. The chief buildings are the governor’s palace, customs-house, post office, and the terminal station of the railway to Abyssinia. The houses in the European quarter are built of stone, are flat-roofed and provided with verandas. There is a good water supply, drawn from a reservoir about 2½ m. distant. The harbour is land-locked and capacious. Ocean steamers are able to enter it at all states of wind and tide. Adjoining the mainland is the native town, consisting mostly of roughly made wooden houses with well thatched roofs. In it is held a large market, chiefly for the disposal of live stock, camels, cattle, &c. The port is a regular calling-place and also a coaling station for the steamers of the Messageries Maritimes, and there is a local service to Aden. Trade is confined to coaling passing ships and to importing goods for and exporting goods from southern Abyssinia via Harrar, there being no local industries. (For statistics see Somaliland, French.) The inhabitants are of many races—Somali, Danakil, Gallas, Armenians, Jews, Arabs, Indians, besides Greeks, Italians, French and other Europeans. The population, which in 1900 when the railway was building was about 15,000, had fallen in 1907 to some 5000 or 6000, including 300 Europeans.

Jibuti was founded by the French in 1888 in consequence of its superiority to Obok both in respect to harbour accommodation and in nearness to Harrar. It has been the seat of the governor of the colony since May 1896. Order is maintained by a purely native police force. The port is not fortified.

JICARILLA, a tribe of North American Indians of Athapascan stock. Their former range was in New Mexico, about the headwaters of the Rio Grande and the Pecos, and they are now settled in a reservation on the northern border of New Mexico. Originally a scourge of the district, they are now subdued, but remain uncivilized. They number some 800 and are steadily decreasing. The name is said to be from the Spanish jicara, a basket tray, in reference to their excellent basket-work.

JIDDA (also written Jeddah, Djiddah, Djeddeh), a town in Arabia on the Red Sea coast in 21° 28′ N. and 39° 10′ E. It is of importance mainly as the principal landing place of pilgrims to Mecca, from which it is about 46 m. distant. It is situated in a low sandy plain backed by a range of hills 10 m. to the east, with higher mountains behind. The town extends along the beach for about a mile, and is enclosed by a wall with towers at intervals, the seaward angles being commanded by two forts, in the northern of which are the prison and other public buildings. There are three gates, the Medina gate on the north, the Mecca gate on the east, and the Yemen gate (rarely opened) on the south; there are also three small posterns on the west side, the centre one leading to the quay. In front of the Mecca gate is a rambling suburb with shops, coffee houses, and an open market place; before the Medina gate are the Turkish barracks, and beyond them the holy place of Jidda, the tomb of “our mother Eve,” surrounded by the principal cemetery.

The tomb is a walled enclosure said to represent the dimensions of the body, about 200 paces long and 15 ft. broad. At the head is a small erection where gifts are deposited, and rather more than half-way down a whitewashed dome encloses a small dark chapel within which is the black stone known as El Surrah, the navel. The grave of Eve is mentioned by Edrisi, but except the black stone nothing bears any aspect of antiquity (see Burton’s Pilgrimage, vol. ii.).

The sea face is the best part of the town; the houses there are lofty and well built of the rough coral that crops out all along the shore. The streets are narrow and winding. There are two mosques of considerable size and a number of smaller ones. The outer suburbs are merely collections of brushwood huts. The bazaars are well supplied with food-stuffs imported by sea, and fruit and vegetables from Taif and Wadi Fatima. The water supply is limited and brackish; there are, however, two sweet wells and a spring 7½ m. from the town, and most of the houses have cisterns for storing rain-water. The climate is hot and damp, but fever is not so prevalent as at Mecca. The harbour though inconvenient of access is well protected by coral reefs; there are, however, no wharves or other dock facilities and cargo is landed in small Arab boats, sambuks.

The governor is a Turkish kaimakam under the vali of Hejaz, and there is a large Turkish garrison; the sharif of Mecca, however, through his agent at Jidda exercises an authority practically superior to that of the sultan’s officials. Consulates are maintained by Great Britain, France, Austria, Russia, Holland, Belgium and Persia. The permanent population is estimated at 20,000, of which less than half are Arabs, and of these a large number are foreigners from Yemen and Hadramut, the remainder are negroes and Somali with a few Indian and Greek traders.