Page:Encyclopædia Britannica, Ninth Edition, v. 13.djvu/812

 778 j U N J Stat Nominis Umbra is still the befitting motto for the title- page. See John Wade, Juniits, including Letters by the same writer under other Signatures, etc., 2 vols., 1850 ; Parkes and Merivale, Memoirs of Sir Philip Francis, K.C.B., with Correspondence and Journals, 2 vols., 1867 ; John Taylor, Junius Identified, 1816 ; A. Hay ward, More about Junius, 1868 ; Charles Chabot, The Handwriting of Juniits Professionally Investigated, with preface and collateral evidence by the Hon. E. Twisleton, 1871. (A. H. ) JUNIUS, FRA.NCISCUS (1545-1602), in French Francois du Jon, Huguenot divine and writer, was born of good family at Bourges, in France, May 1, 1545. He was a precocious child, and had studied law for two years under Donellus, when a place in the retinue of the French ambassador to Constantinople was procured for him in his fifteenth year. Before he reached Lyons, where he was to join the ambassador, the latter had departed; but Junius, scarcely disappointed, found ample consolation in the better opportunities for study to be found at Lyons. A religious tumult warned the young Huguenot back to Bourges, where the judicious piety of his father not only won him from certain atheistic principles that he had imbibed at Lyons, but also inspired him with the desire of entering the church. To that end he went to study at Geneva, where he was reduced to the direst straits of poverty by the failure of remittances from home, owing to civil war in France. His pride or independence allowed him to accept only the barest sustenance from a humble friend who had himself been a proteg6 of Junius s family at Bourges, and his health was permanently injured by the weakness to which he was reduced. The long-expected remittance from home was closely followed by the news of the brutal murder of his father at Issoudun ; and Junius resolved to remain at Geneva, where his reputation for learning now enabled him to find support by teaching. In 1565, however, he was appointed minister of the Walloon congregation at Antwerp. His foreign birth excluded him from the privileges of the native Reformed pastors, and exposed him to the persecutions of Margaret of Parma, governess of the Netherlands. Several times he barely escaped arrest, and finally, after spending six months in preaching at Limburg, he was forced to retire to Heidel berg in 1567. There he was welcomed by the elector Frederick, and temporarily settled in charge of a church at Schonau ; but in 1568 his patron sent him as chaplain with the prince of Orange in his unfortunate expedition to the Netherlands. Junius escaped as soon as he could from that post, and returning to his church remained there till 1573. From 1573 till 1578 he was at Heidelberg, assist ing Tremellius in his Latin version of the Old Testament, which appeared at Frankfort in 1579 ; and after two and a half years distributed between Neustadt and Otterburg he was appointed to the chair of divinity at Heidelberg. Thence in a short time he was taken to France by the duke of Bouillon, and after an interview with Henry IV. was sent again to Germany on a mission. As he was returning to France, he was named professor of theology at Leyden. In that office, which he filled with success and popularity, he died October 13, 1602. Junius was a learned and pious man, and in that age of illiberal theo logians was distinguished for his liberality. He was several times married ; &quot; quatuor uxores,&quot; he naively expresses himself in his autobiography, &quot; duxi hactenm.&quot; He was a voluminous writer on theological subjects, and trans lated and composed many exegetical works. He is best known from his own edition of the Latin Old Testament, slightly altered from the former joint edition, and with a version of the New Testament added (Geneva, 1590 ; Hanover, 1624). The Opera Thcolngica Francisei Junii Biturigis were published at Geneva, 2 vols., 1613, to which is prefixed his autobiography, written about 1592. The last had been published at Leyden, 1595, and is reprinted in the Miscellanea Groningana vol. i., along with a list of the author s other writings. JUNIUS, FRANCISCTJS (1589-1677), son of the fore going, was born at Heidelberg in 1589. Brought up at Leyden, his attention was diverted from military to theo logical studies by the peace of 1609 between Spain and the Netherlands. In 1620 he went to England, where he became librarian to the earl of Arundel, and remained thirty years. He devoted himself to the study of Anglo- Saxon, and afterwards of the cognate old Teutonic lan guages, a branch of study in which he has high claims to honour, not only from his own valuable labours in a hitherto almost completely neglected field, but also from having directed the scholarly attention of others to it. In 1650 Junius returned to Holland, where he continued to study as zealously as ever. For two years he lived .in Friesland in order to study the peculiar old dialect. In 1675 he returned to England; in 1677 he went to live at Windsor with his nephew, Isaac Vossius, in whose house he died, November 19, 1677. The uneventful life of Junius was eminently the life of a student; fourteen hours a day were spent at his desk ; and the results are seen in his books, and in the rich collection of ancient MSS., edited and annotated by him, which he bequeathed to the univer sity of Oxford. Junius published Da Pictura Fcterum, 1637 (in English by the author, 1638; enlarged and improved edition, edited by Grfevius, who prefixed a life of Junius, and with a catalogue of architects, painters, &c., and their works, Rotterdam, 1694) ; Obscr- vationes in Willerami Abbatis Francicam Paraphrasin Cantici Canticorum, Amst., 1655 ; Annotationes in Harmoniam Latino- Francicam quatuor Evangclistarum, Latinc a Tatiano confcctam, Amst., 1655; Casdmonis Paraphrasis Poctica Gcneseos, Amst., 1655 ; Quatuor D. N. J. C. Evangcliorum Versiones Pcrantiqusc Dux, Gothica scilicet ct Anglo- Saxonica, Dort, 2 vols., 1665 (the Gothic version in this book Junius transcribed from the Silver Codex of Ulfilas ; the Anglo-Saxon version is from an edition by Thomas Marshall, whose notes to both versions are given, and a Gothic glossary by Junius) ; Etymologicum Anglicanum, edited by Edmund Lye, and preceded by a life of Junius and Hickes s Anglo-Saxon grammar, Oxford, 1743. Graevius gives a list of the MSS. presented by Junius to Oxford ; the most important are a version of the Ormulum, the version of Cpedmon, and 9 volumes containing Glos- sarium V. Linguarum Scptentrionalium. JUNO, one of the chief goddesses of the Roman state, was identified through the influence of Greek religion with the Hellenic goddess Hera. It is exceedingly unlikely that this identification is grounded on any real connexion between the two, as is the case with Zeus and Jupiter (see JUPITEE) ; it was suggested solely by some superficial points of resemblance. There was a certain analogy in the relation which they respectively bore to the chief god; but it is probable that the marriage of Jupiter and Juno is not a native but a borrowed idea. In Latin and in modern literature the character of Juno is wholly that of the Greek Hera (see HERA). The opinion is general that Juno is not an Aryan goddess, but adopted from a non-Aryan race ; if so, she must be Etruscan. One of the chief cults of Juno in Rome was that of Juno Regina on the Aventine. She had been brought thither by Camillus when Rome conquered the Etruscan city of Veii and adopted its patron goddess Juno. The Etruscan name is apparently Uni (see Deecke, Das Templum von Piacenzci). Another great seat of the worship of Juno was Lanuvium. When that city was conquered, the cultus of Juno Sospita was carried to Rome and established on the Palatine hill. Had Juno been an Aryan goddess, we should certainly find a strong naturalistic element in her ; but in fact her sphere is almost entirely limited to human life and action. She must, ^herefore, have been adopted from some civilized race, where the moral side of the divine conception had been developed, and the naturalistic element which originally belongs to all deities had lost prominence. At Veii, Lanuvium, and other places Juno was the protecting goddess of the state and of society, and in a similar way she had been worshipped at Rome from the earliest times under the epithets Curiatia and Populona.