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* JUBILEE. 308 JUDAH. being according to Matteo Villani, no fewer Ihan 1,000,000. The term of interval was still Ivnlher abridged by Urban 'l., and again by Paul 11., who. in 1470, ordered that henceforth <ach tweuty-tifth year slioukl be held as jubilee — • an arrangement which has continued ever since to regulate tlie ordinary jubilee. Paul II. extended still more, in another way. the spiritual ad- vantages of the jubilee, by dispensing with the personal pilgrimage to Rome, and granting the indulgence to all who should visit any church in their own country designated for the purpose, and should, if their means permitted, contribute later jubilee years the pilgrimages to Rome grad- ually diminished in frequency, the indulgence being, for the most part, obtained by the per- formance of the prescribed works at home; but the observance itself has been punctually main- tained at each recurring period, with the single exception of the year ISOO, in which, owing to the vacancy of the Holy See, and the troubles of the times, it was not held. Consult Loiseaux. Tiaite canoniqiie et pratique du, jtibilc (Tournai, 1859). JUBILEE, Ye.r of. An institution ordained lor the Hebrews in the so-called Code of Holiness (Lev. XXV. 8-55), by which every fiftieth year (i.e. on the completion of seven Sabbatical years) the land that in the interval had jiassed out of the possession of those to whom it originally belonged was restored to them, and all who had been reduced to poverty and obliged to hire them- selves out as ser-ants were released from their bondage; there Avas also a remittance of debts (Josephus. Ant., III. xii. 3). The jubilee forms an exalted sabbatical year (q.v.). and the land -was to be left completely to itself in the former as in the latter, without sowing or reaping of
 * i sum toward the e.i)enses of the holy wars. In
 * anv kind, or even gathering grapes. The design

•of "this institution was chiefly the restoration of the equilibrium in the families and tribes. It was to prevent the growth of an oligarchy of landowners, and the total impoverishment of some families. It was proclaimed at the end of the harvest time, like the sabbatical year, on the tenth day of the seventh month — the Day of Atonement — by the yoheJ (a kind of horn) ; hence also its name. While the detailed specifica- -tions are to be found only in one of the codes, there are references to the jubilee year elsewhere (Lev. xxvii. 17-25; Xumb. xxxvi. 4; also .Jer. xxxiv. 14; Ezek. xlvi. 17) sufficient to indicate that there existed some institution in early days of which the jubilee is the theoretical elaboration. For an agricultural community it is of impor- tance that land should remain in the hands of the tillers, and one can well conceive that even in primitive coTumunities some regulations ex- isted to brinff this about. To this economic pro- vision there was added also the religious con- sideration that the land belongs to the deity residing in it. and to whom the fertility is due, and this furnished an additional reason why the land should not be made an object of commercial speculation. Still, in the elaborate form mapped out in the Code of Holiness the jubilee was never observed either in the pre-exilic or post-exilic period of Hebrew history. The rabbis them- selves admit that the jubilee had not been practiced since the time when the tribes on the eastern side of the .Jordan were carried away; and this is practically equivalent to saying that it was never held to. It is also significant for the post-exilic period that when the sabbatical year was </c facio repealed by Hillel's piosbol (a legal document entitling the creditor to claim his debt during this period), mention is no longer made of the yobel. It is needless to point out that the system as laid down in Leviticus was only a theoretical development of the underlying principle. If carried out it would mean two years of no smving. no reaping — since the fiftieth year would be preceded by a year, the forty-ninth, which would be a sabbatical year — and this would imply a third year without a harvest. This consideration is sutlicient to show how utter- ly impossible its observance was. Consult the commentaries on Leviticus by Dillmann, Strach, and Baeutsch. and the Hebrew archaeologies of Xowack and Benzinger. JUBILEES, Book of. See ArocALYPTic Lit- erati he. JUCH, yook, Emma (1803—). A dramatic soprano, born of American parents in Vienna, Austria. She was educated in music under iladame Murio-Celli, a teacher of Xew York. She made her operatic debut in London in 1881. and on her return to America was received cordially. In 1S84 she was the prima donna of Theodore Thomas's American opera company; afterwards organizing a comjjany of her own. Her reper- toire included Marguerite (Faust), Elsa {Lo- hengrin), Senta (Hi/in/i Dutehman). Crysa iScro), and Eurydice (Orfi'n ed Euriidicr). In 1894 she married F. L. Wellman, of New York. JUCHEREAU, zhiish'ro', Lons (called also Bari!E ), Sicur de Saint Denis (1676-after 1731). A French-Canadian soldier, born at Quebec. He went to Louisiana, where he became known as a soldier and a negotiator with the surrounding Indians. In 1700 he was placed by Iberville in command of the fort at the mouth of the Alissis- sippi. In 1714-16 he was in Mexico, where he was unsuccessful in concluding with the Viceroy a treaty of commerce. He commanded an Indian force at the defeat of the Spaniards at Dauphin Island in 1719, and in 1720 wa.% appointed gov- ernor of Fort Xachitoches. This fort having lieen besieged by the Xatchez Indians in I7.'{1. he made an attack which resulted in the complete defeat of the enemy and the death of most of their war-chiefs. JUTDAH (Heb. Yaliiidah. probably praised). The fourth son of .Jacob and Leah (Gen. xxix. 35), eponymous ancestor of the tribe of .Judah. He is represented as originating the idea of selling .Joseph into Egj'pt instead of killing him (Gen. xxxvii. 20-27). and taking a promi- nent part in the events that followed (ib. xliii. 3 sqq. ; xliv. 10 sqq.). He forms a marriage alliance with a Canaanitish woman, by wlicm he becomes the father of Er. Onan. and Shelah. the first two of whom died: he was also the father of Pharez and Zarah by his daughter- in-law Tamar (ib. xxxviii.). The stories in Genesis about .Judah are considered by critics in part the remnants of obscured tribal struggles and alliances, in part legends to which a lesson has been attached. Joseph (q.v.) in these stories represents the clan of Ephraim in control of the northern kingdom, and when .Judah is portrayed as suggesting the idea of selling .Joseph, this incident is interpreted as reflecting the culmina-