Page:Encyclopædia Britannica, Ninth Edition, v. 13.djvu/567

 J A H J A I 543 immediately began to cause him trouble ; a certain Cardinal Migazzi laid a complaint against him before the emperor because in his preface he had confessed himself to have in some points departed from the views of his learned prede cessors and adopted opinions of his own, while in the work itself he declared Job, Jonah, Tobit, and Judith to be didactic poems. To these charges was added a third, that in his New Testament lectures he had stated the cases of demoniacal possession there mentioned to be cases of natural disease. On the matter being referred to an ecclesiastical commission, it was reported that the views themselves were not necessarily heretical, but that Jahn had shown undue rashness in giving out, as his own, opinions which teachers of theology ought not to mention otherwise than as foreign ; in accordance with this it was decided that he ought to modify his expressions in future editions of his work and in his subsequent lecturing. Although he appears honestly to have accepted this judg ment, the hostility of those who were opposed to his teach ing did not cease until at last (1806) he was compelled to accept a canonry at Vienna, which involved the resignation of his chair, This step had been preceded by the condem nation of his Introductio in libros sacros Veteris Fcederis in compendium redacta, published in 1804, and also of his Arckxologia Biblica in compendium redacta (1805). The only work of importance, outside the region of mere philo logy, afterwards published by him, was the Enchiridion Hermeneuticse (1812). He died August 16, 1816. Jahn s place in the history of the modern science of Biblical criticism is undoubtedly an honourable one, and also of some importance, especially when his ecclesiastical environ ment is taken into account. If he cannot be said to have been either very original or very profound, he has at least the merit of being laborious, candid, and clear-sighted within his range of vision ; one of his books, the Arch&o- logia, is not even yet entirely superseded. Besides the works already mentioned, he published Hebrdische Sprachlehre fur Anf anger, 1792; Aramdisehe od. Chalddische u. Syrischc Sprachlehre fur Anfdnger, 1793 ; Arabische Sprachlehre, 1796 ; Elcmentarluch der Hebr. Sprache, 1799 ; Chalddische Chrcs- tomathie, 1800; Arabische Chrestomathie, 1802; Lexicon Arabico- Latinum Chrestomathise accommodation, 1802; an edition of the Hebrew Bible, 1806 ; Grammatica linguse Hebraicss, 1809 ; a critical commentary on the Messianic passages of the Old Testament ( Vaiidnia prophetarum de Jesu Messia), 1815. In 1821 a collection of Nachtriicje appeared, containing six dissertations on Biblical sub jects. The English translation of the Archseologia by Upham has passed through several editions. See A. G. Hoffmann s article in Ersch and Gruber s Encydop&die. JAHN, OTTO (1813-1869), eminent alike as an archaeo logist, philologist, and art critic, was born June 16, 1813, at Kiel, where he began under Nitzsch the philological and archaeological education which he continued at Leipsic under Hermann and at Berlin under Lachmann and Gerhard. After the completion of his university studies he travelled for three years (1836-39) in France and Italy ; having &quot;habilitated&quot; in 1839 at Kiel, he in 1842 became professor-extraordinary of archaeology and philology at Greifswald, where in 1845 he was promoted to the rank of ordinarius. In 1847 he accepted the chair of archcGology at Leipsic, but for having taken part in the political move ments of 1848-49 he was deprived in 1851. He continued to remain in private life until in 1855 he was appointed ordinary professor of the science of antiquity, and director of the academical art museum at Bonn. In 1867 he was called to succeed Gerhard at Berlin ; but after a lingering illness he died at Gottingen, September 9, 1869. The following list of his works is not to be regarded as exhaustive. 1. Archaeological: Telephos u. Troilos, 1841; Die Gemdlde dcs Polygnot, 1841 ; Specimen cpigraphicum in mcmoriam Kcllermanni, 1842; Pcntheus u. die Mdnaden, 1842; Paris u. Oinone, 1845; Die hellenische Kunst, 1846 ; Peitho, die Gottin der Ueberrcdunrj , 1847; Ucber einige Darstellungen des Paris-Urtheils, 1849; Die Ficoronischc Cista, 1852 ; Beschreibung der Vascnsammlung dcs Konigs Ludwig, 1854; Die Wandgemdlde des Columbariums in der Villa Pamfili, 1857; Pausanise dcscriptlo arcis Athcniensis, 1860; Darstellungen griechiscJicr Dichter auf Vasenbildern, 1861 ; Ueber bcmalte Vasen mit Goldschmuch, 1865; Uebcr Darstellungen des Handwerksu. des Handelsverkehrs, 1868. 2. Philological: Critical editions of Persius, 1843; Censorinus, 1845; Floras, 1852; the Brutus, 1849, and Orator, 1851, of Cicero; Juvenal, 1851; the Periochie of Livy, 1853 ; the Psyche et Cupido of Apuleius ; the Electra of Sophocles, 1861; Longinus, 1867. 3. Biographical and ^Esthetic : Uebcr Mendelssohn s Paulux, 1842 ; Biographic Mozart s, a work of extraordinary labour and loving care, 1856-1860 ; Ludwig Uhland, 1853 ; Gesammeltc Aufsdtze ilbcr Musik, 1866 ; Bio- graphische Aufsdtze, 1866. JAINS, the most numerous and influential sect of heretics, or noncomforrnists to the Brahmanical system of Hinduism, in India, are found in every province of Upper Hindustan, in the cities along the Ganges, and in Calcutta. But they are more numerous to the west in Mewar, Guzerat, and in the upper part of the Malabar coast and are also scattered throughout the whole of the southern peninsula. They are mostly traders, and live in the towns ; and the wealth of many of their community gives them a social importance greater than would result from their mere numbers. Of what their actual number may be it is unfortunately impossible to form any exact estimate, as in the census returns they are confounded with the Buddhists. Their magnificent series of temples and shrines on Mount Abu, one of the seven wonders of India, is perhaps the most striking outward sign of their wealth and importance. The Jains are the last direct representatives on the con tinent of India of those schools of thought which grew out of the active philosophical speculation and earnest spirit of religious inquiry so rife in the valley of the Ganges during the 5th and 6th centuries before the Christian era. For&quot; many centuries Jainism was so overshadowed by that stupendous movement, born at the same time and in the same place, which we call Buddhism, that it remained almost unnoticed by the side of its powerful rival. But when Buddhism, whose widely open doors had absorbed the mass of the community, became thereby corrupted from its pristine purity and gradually died away, the smaller school of the Jains, less diametrically opposed to the victorious orthodox creed of the Brahmans, survived, and in some degree took its place. Jainism purports to be the system of belief promulgated by Vardhamana, better known by his epithet of Mahii-vira, who was a contemporary of Gautama, the Buddha. But the Jains, like the Buddhists, believe that the same system had previously been proclaimed through countless ages by each one of a succession of earlier teachers. The Jains count twenty-four such prophets, whom they call Jinas, or Tlrthankaras, that is, conquerors or leaders of schools of thought. It is from this word Jina that the modern name Jainas, meaning followers of the Jina, or of the Jinas, is derived. This legend of the twenty-four Jinas contains a germ of truth. Maha-vlra was not an originator; he merely carried on, with but slight changes, a system which existed before his time, and which probably owes its most distin guishing features to a teacher named Parswa, who ranks in the succession of Jinas as the predecessor of Maha-vlra. Parswa is said, in the Jain chronology, to have lived two hundred years before Maha-vlra (that is, about 700 B.C.) ; but the only conclusion that it is safe to draw from this statement is that Parswa was considerably earlier in point of time than Maha-vlra. Very little reliance can be placed upon the details reported in the Jain books concerning the previous Jinas in the list of the twenty-four Tlrthankaras. The curious will find in them many reminiscences of Hindu and Buddhist legend ; and the antiquarian must notice the distinctive symbols assigned to each, in order to recognize