Page:Encyclopædia Britannica, Ninth Edition, v. 13.djvu/794

 760 J U B J U D which states 72* to mean a ram for which there is a probable con firmation in Phoenician and then, by abbreviation for 7T pp, a trumpet of rani s horn. See Dillmann on Exod. xix. 13. If the law of the jubilee is posterior to the time of Jeremiah and Ezekiel, and was not enforced after the exile, the practical difficulties of the institution, especially in its connexion with the sabbatical year, call for no remark. Older theologians, by whom all the Peiita- teuchal laws were regarded as homogeneous parts of a single practical scheme, spent much ingenuity on the explanation of the year of jubilee. Thus Scaliger and many others sought to identify it with the seventh sabbatical year, and so to avoid a succession of two years in which agriculture was suspended. The most ingenious form of this attempt is the theory of Franke (Nov. Syst. Chron. Fund., 1778), revived by Klostermann (Stud. u. Krit., 1880, p. 720 sq.), which compares the jubilee period with the Egyptian twenty-five year period, and connects it with the intercalation neces sary to re-establish the correspondence of the lunar and solar years. JUBILEE YEAR, in the Roman Catholic Church, is observed every twenty-fifth year, from Christmas to Christmas. During its continuance plenary indulgence is obtainable by all Catholics, on condition of their penitently confessing their sins and visiting certain churches a stated number of times, or doing an equivalent amount of meri torious work. The institution does not go farther back than to the time of Boniface VIII., whose bull is dated April 22, 1300. The circumstances in which it was pro mulgated are related by a contemporary authority, Jacobus Cajetanus, according to whose account (&quot;Relatio de cen- tesimo s. jubilaeo anno&quot; in the Bibliotheca Patrum) it had its origin in a wide-spread popular belief then prevalent, which had taken practical shape in an enormous influx of pilgrims to Rome from the 1st of January onwards. The advance upon the recently formulated doctrine of in dulgences (see INDULGENCE) was indeed a natural one. Originally the churches of St Peter and St Paul in Rome were the only jubilee churches, but the privilege was after wards extended to the Lateran Church and that of Sta Maria Maggiore, and it is now shared also for the year immediately following that of the Roman jubilee by a number of specified provincial churches. At the request of the Roman people, Clement VI. appointed that the jubilee should recur every fifty years instead of every hundred years as had been originally contemplated in the constitution of Boniface ; Urban VI. reduced the interval still further to thirty-three years (the supposed duration of the earthly life of Christ); and by Paul II. it was finally fixed at twenty-five years. According to the special ritual prepared by Alexander VI. in 1500, the pope on the Christmas eve with which the jubilee commences goes in solemn procession to a particular walled-up door (&quot; Porta aurea &quot;) of St Peter s and knock three times, using at the same time the words of Ps. cxviii. 19 (&quot; Aperite mihi portas justitiae&quot;). The doors are then opened and sprinkled with holy water, and the pope passes through. A similar ceremony is conducted by cardinals at the other jubilee churches of the city. At the close of the jubilee, the special doorway is again built up with appropriate solemnities. The last ordinary jubilee was observed in 1875. &quot; Extra ordinary &quot; jubilees are sometimes appointed on special occasions. JUBILEES, BOOK OF THE. See APOCALYPTIC LITERA TURE, vol. ii. p. 176. JUD^A. See PALESTINE. JUDAH (H Tin 1 :, Yehuda, i.e., according to the etymo logy given in Gen. xxix. 35, &quot; praised &quot;), the name of one of the twelve tribes and of their eponymus the fourth son of Jacob by Leah. Except in the history of Joseph, the Biblical interest attaching to Judah belongs not to the individual but to the tribe; for in Gen. xxxviii. an ethnographical allegory appears transparently enough under the surface of the record. According to the usual form of such statements in the Old Testament, Judah s marriage with the daughter of the Canaanite Shuah is to be referred to a union of the tribe with Canaanite elements. Er and Onan are extinct subdivisions of the mixed population, though a minor family of the former name appears as incorporated with Shelah, the third clan of this branch of the tribe (1 Chron. iv. 21). The details of the disappear ance of these ancient stocks are obscure. 1 The stocks of Pharez and Zerah are represented as secondary. They are children of Judah and Tamar, but the former is their father in virtue of an extension of the levirate principle. As the author represents Tamar s conduct as justifiable under the circumstances, the narrative must have taken shape before the levirate law assumed the narrower form given in Deuteronomy. 2 An ingenious explanation of Tamar, Pharez, and Zerah is given by Lagarde, Orientalia, ii. (1880). He identifies Tamar (palm tree) with Phoenicia, and regards Zerah (rPT = rnTtf, indigena] as the old Canaanite element of the union which had to yield precedence to the younger Hebrew invaders (Pharez). In any case the narrative of Gen. xxxviii., with all its obscurities, indicates two of the most notable features in the early history of Judah, its mixed character and its long separation from the rest of Israel (ver. 1). The latter point receives further illustration in the book of Judges. Judah and Simeon seem to have broken off from Israel at Gilgal, and taken a separate course. In the song of Deborah the tribe is not named among the rest, and even in the time of David Judah and Israel are still more conscious of their separation than of their original unity. Indeed the two soon fell apart again at the division of the kingdom, but after the time of David the idea of unity was never lost ; and, while the prophets look for a restoration of the realm of the house of Jesse, Deut. xxxiii. 7 (the work of a poet of Ephraim) prays for victory to Judah against his enemies and his ultimate restoration to his people, the greater Israel of the north. The blessing of Jacob, on the other hand, views Judah in the light of the Davidic sovereignty as holding the hegemony over his brethren until the coming of the Messiah. 3 Our most detailed information as to the tribal history of Judah is derived from 1 Chron. ii, 1-iv. 23. It appears that the tribe absorbed a large element of non-Israelite origin, the Hezronites, or, as the Arabs would now say, the hadar, original nomads who had settled down in villages and towns. To these belonged not only the Jerahmeelites but the Calibbites in Hebron and the southern steppes. It appears to have been the incorporation of these elements that raised Judah to the eminent place which it maintained from the time of David. The details of this important piece of history have been analysed by Well- hausen, De gentibus et familiis Judxoram (Gottingen, 1870). JUDAS ISCARIOT ( lovSas lo-Kaptwr^s or IcrKapiwfl), the son of Simon Iscariot (John. vi. 71, xiii. 26), and one of the twelve apostles ; he is always enumerated last, with special mention of the fact that he was the betrayer of Jesus. If the now generally accepted explanation of his surname (ni^i? fc^X, i.e., &quot;man of Kerioth&quot;; see Josh. xv. 25) be correct, he was the only original member of the apostolic band who was not a Galilsean. (For other 1 Compare the Arabic ^Vc, Sahih, Bulak ed. vi. 147; Mowatta, Cairo ed., iii. 77. 2 Compare Hupfeld, Ueber die heutiye theosophische Theologic., 1861. s The oldest interpretation of Shiloh, as if it were pointed H?^ (for ^ &quot;IK S) is perhaps the best, especially if with Wellhausen (Gesch., p. 375) we delete the following i^. The sense then is, till he comes to whom the people s obedience is due.&quot; Another explanation is given by Lagarde (Onom., ii. 95), who takes the word as equival ent to nVxt?, &quot;he whom Judah prays for.&quot; At all events the con text demands a Messianic interpretation.