In 1500 was founded, and in 1508 was opened, the university of Alcalá de Henares, which, fostered by Cardinal Jimenes, at whose sole expense it was raised, attained a great pitch of outward magnificence and internal worth. At one time 7000 students met within its walls. In 1836 the university was removed to Madrid, and the costly buildings were left vacant. In the hopes of supplanting the romances generally found in the hands of the young, Jimenes caused to be published religious treatises by himself and others. He revived also the Mozarabic liturgy, and endowed a chapel at Toledo, in which it was to be used. But his most famous literary service was the printing at Alcalá (in LatinComplutum) of the Complutensian Polyglott, the first edition of the Christian Scriptures in the original text. In this work, on which he is said to have expended half a million of ducats, the cardinal was aided by the celebrated Stunica (D. Lopez de Zuñiga), the Greek scholar Nuñez de Guzman (Pincianus), the Hebraist Vergara, and the humanist Nebrija, by a Cretan Greek Demetrius Ducas, and by three Jewish converts, of whom Zamora edited the Targum to the Pentateuch. The other Targums are not included. In the Old Testament Jerome’s version stands between the Greek and Hebrew. The synagogue and the Eastern church, as the preface expresses it, are set like the thieves on this side and on that, with Jesus (that is, the Roman Church) in the midst. The text occupies five volumes, and a sixth contains a Hebrew lexicon, &c. The work commenced in 1502. The New Testament was finished in January 1514, and the whole in April 1517. It was dedicated to Leo X., and was reprinted in 1572 by the Antwerp firm of Plantin, after revision by Benito Arias Montano at the expense of Philip II. The second edition is known as theBiblia RegiaorFilipina.The work by Alvaro Gomez de Castro,De Rebus Gestis Francisci Ximenii(folio, 1659, Alcalá), is the quarry whence have come the materials for biographies of Jimenes—in Spanish by Robles (1604) and Quintanilla (1633); in French by Baudier (1635), Marsollier (1684), Flèchier (1694) and Richard (1704); in German by Hefele (1844, translated into English by Canon Dalton, 1860) and Havemann (1848); and in English by Barrett (1813). See also Prescott’sFerdinand and Isabella;Revue des Deux Mondes(May 1841) andMém. de l’Acad. d’hist. de Madrid, vol. iv.
In 1500 was founded, and in 1508 was opened, the university of Alcalá de Henares, which, fostered by Cardinal Jimenes, at whose sole expense it was raised, attained a great pitch of outward magnificence and internal worth. At one time 7000 students met within its walls. In 1836 the university was removed to Madrid, and the costly buildings were left vacant. In the hopes of supplanting the romances generally found in the hands of the young, Jimenes caused to be published religious treatises by himself and others. He revived also the Mozarabic liturgy, and endowed a chapel at Toledo, in which it was to be used. But his most famous literary service was the printing at Alcalá (in LatinComplutum) of the Complutensian Polyglott, the first edition of the Christian Scriptures in the original text. In this work, on which he is said to have expended half a million of ducats, the cardinal was aided by the celebrated Stunica (D. Lopez de Zuñiga), the Greek scholar Nuñez de Guzman (Pincianus), the Hebraist Vergara, and the humanist Nebrija, by a Cretan Greek Demetrius Ducas, and by three Jewish converts, of whom Zamora edited the Targum to the Pentateuch. The other Targums are not included. In the Old Testament Jerome’s version stands between the Greek and Hebrew. The synagogue and the Eastern church, as the preface expresses it, are set like the thieves on this side and on that, with Jesus (that is, the Roman Church) in the midst. The text occupies five volumes, and a sixth contains a Hebrew lexicon, &c. The work commenced in 1502. The New Testament was finished in January 1514, and the whole in April 1517. It was dedicated to Leo X., and was reprinted in 1572 by the Antwerp firm of Plantin, after revision by Benito Arias Montano at the expense of Philip II. The second edition is known as theBiblia RegiaorFilipina.
The work by Alvaro Gomez de Castro,De Rebus Gestis Francisci Ximenii(folio, 1659, Alcalá), is the quarry whence have come the materials for biographies of Jimenes—in Spanish by Robles (1604) and Quintanilla (1633); in French by Baudier (1635), Marsollier (1684), Flèchier (1694) and Richard (1704); in German by Hefele (1844, translated into English by Canon Dalton, 1860) and Havemann (1848); and in English by Barrett (1813). See also Prescott’sFerdinand and Isabella;Revue des Deux Mondes(May 1841) andMém. de l’Acad. d’hist. de Madrid, vol. iv.
JIND,a native state of India, within the Punjab. It ranks as one of the Cis-Sutlej states, which came under British influence in 1809. The territory consists of three isolated tracts, amid British districts. Total area, 1332 sq. m. Pop. (1901), 282,003, showing a decrease of 1% in the decade. Estimated gross revenue £109,000; there is no tribute. Grain and cotton are exported, and there are manufactures of gold and silver ornaments, leather and wooden wares and cloth. The chief, whose title is raja, is a Sikh of the Sidhu Jat clan and of the Phulkian family. The principality was founded in 1763, and the chief was recognized by the Mogul emperor in 1768. The dynasty has always been famous for its loyalty to the British, especially during the Mutiny, which has been rewarded with accessions of territory. In 1857 the raja of Jind was actually the first man, European or native, who took the field against the mutineers; and his contingent collected supplies in advance for the British troops marching upon Delhi, besides rendering excellent service during the siege. Raja Ranbir Singh succeeded as a minor in 1887, and was granted full powers in 1899. During the Tirah expedition of 1897-98 the Jind imperial service infantry specially distinguished themselves. The town of Jind, the former capital, has a station on the Southern Punjab railway, 80 m. N.W. of Delhi. Pop. (1901), 8047. The present capital and residence of the raja since 1827 is Sangrur; pop. (1901), 11,852.
JINGO,a legendary empress of Japan, wife of Chūai, the 14th mikado (191-200). On her husband’s death she assumed the government, and fitted out an army for the invasion of Korea (seeJapan, § 9). She returned to Japan completely victorious after three years’ absence. Subsequently her son Ojen Tenno, afterwards 15th mikado, was born, and later was canonized as Hachiman, god of war. The empress Jingo ruled over Japan till 270. She is still worshipped.
As regards the English oath, usually “By Jingo,” or “By the living Jingo,” the derivation is doubtful. The identification with the name of Gingulph or Gengulphus, a Burgundian saint who was martyred on the 11th of May 760, was a joke on the part of R. H. Barham, author of theIngoldsby Legends. Some explain the word as a corruption of Jainko, the Basque name for God. It has also been derived from the Persiajang(war), St Jingo being the equivalent of the Latin god of war, Mars; and is even explained as a corruption of “Jesus, Son of God,” Je-n-go. Insupport of the Basque derivation it is alleged that the oath was first common in Wales, to aid in the conquest of which Edward I. imported a number of Basque mercenaries. The phrase does not, however, appear in literature before the 17th century, first as conjurer’s jargon. Motteux, in his “Rabelais,” is the first to use “by jingo,” translatingpar dieu. The political use of the word as indicating an aggressive patriotism (Jingoes and Jingoism) originated in 1877 during the weeks of national excitement preluding the despatch of the British Mediterranean squadron to Gallipoli, thus frustrating Russian designs on Constantinople. While the public were on the tiptoe of expectation as to what policy the government would pursue, a bellicose music-hall song with the refrain “We don’t want to fight, but by Jingo if we do,” &c., was produced in London by a singer known as “the great MacDermott,” and instantly became very popular. Thus the war-party came to be called Jingoes, and Jingoism has ever since been the term applied to those who advocate a national policy of arrogance and pugnacity.
For a discussion of the etymology of Jingo seeNotes and Queries, (August 25, 1894), 8th series, p. 149.
For a discussion of the etymology of Jingo seeNotes and Queries, (August 25, 1894), 8th series, p. 149.
JINN(Djinn), the name of a class of spirits (genii) in Arabian mythology. They are the offspring of fire, but in their form and the propagation of their kind they resemble human beings. They are ruled by a race of kings named “Suleyman,” one of whom is considered to have built the pyramids. Their central home is the mountain Kāf, and they manifest themselves to men under both animal and mortal form and become invisible at will. There are good and evil jinn, and these in each case reach the extremes of beauty and ugliness.
JIREČEK, JOSEF(1825-1888), Czech scholar, was born at Vysoké Mýto in Bohemia on the 9th of October 1825. He entered the Prague bureau of education in 1850, and became minister of the department in the Hohenwart cabinet in 1871. His efforts to secure equal educational privileges for the Slav nationalities in the Austrian dominions brought him into disfavour with the German element. He became a member of the Bohemian Landtag in 1878, and of the Austrian Reichsrat in 1879. His merits as a scholar were recognized in 1875 by his election as president of the royal Bohemian academy of sciences. He died in Prague on the 25th of November 1888.
With Hermenegild Jireček he defended in 1862 the genuineness of the Königinhof MS. discovered by Wenceslaus Hanka. He published in the Czech language an anthology of Czech literature (3 vols., 1858-1861), a biographical dictionary of Czech writers (2 vols., 1875-1876), a Czech hymnology, editions of Blahoslaw’s Czech grammar and of some Czech classics, and of the works of his father-in-law Pavel Josef Šafařik (1795-1861).
With Hermenegild Jireček he defended in 1862 the genuineness of the Königinhof MS. discovered by Wenceslaus Hanka. He published in the Czech language an anthology of Czech literature (3 vols., 1858-1861), a biographical dictionary of Czech writers (2 vols., 1875-1876), a Czech hymnology, editions of Blahoslaw’s Czech grammar and of some Czech classics, and of the works of his father-in-law Pavel Josef Šafařik (1795-1861).
His brotherHermenegild Jireček, Ritter von Samakow (1827- ), Bohemian jurisconsult, who was born at Vysoké Mýto on the 13th of April 1827, was also an official in the education department.
Among his important works on Slavonic law wereCodex juris bohemici(11 parts, 1867-1892), and aCollection of Slav Folk-Law(Czech, 1880),Slav Law in Bohemia and Moravia down to the 14th Century(Czech, 3 vols. 1863-1873).
Among his important works on Slavonic law wereCodex juris bohemici(11 parts, 1867-1892), and aCollection of Slav Folk-Law(Czech, 1880),Slav Law in Bohemia and Moravia down to the 14th Century(Czech, 3 vols. 1863-1873).
Jireček, Konstantin Josef(1854- ), son of Josef, taught history at Prague. He entered the Bulgarian service in 1879, and in 1881 became minister of education at Sofia. In 1884 he became professor of universal history in Czech at Prague, and in 1893 professor of Slavonic antiquities at Vienna.
The bulk of Konstantin’s writings deal with the history of the southern Slavs and their literature. They include aHistory of the Bulgars(Czech and German, 1876),The Principality of Bulgaria(1891),Travels in Bulgaria(Czech, 1888), &c.
The bulk of Konstantin’s writings deal with the history of the southern Slavs and their literature. They include aHistory of the Bulgars(Czech and German, 1876),The Principality of Bulgaria(1891),Travels in Bulgaria(Czech, 1888), &c.
JIZAKH,a town of Russian Central Asia, in the province of Samarkand, on the Transcaspian railway, 71 m. N.E. of the city of Samarkand. Pop. (1897), 16,041. As a fortified post of Bokhara it was captured by the Russians in 1866.
JOAB(Heb. “Yah[weh] is a father”), in the Bible, the son of Zeruiah, David’s sister (1 Chron. ii. 16). His brothers were Asahel and Abishai. All three were renowned warriors and played a prominent part in David’s history. Abishai on one occasion saved the king’s life from a Philistine giant (2 Sam. xxi. 17), and Joab as warrior and statesman was directly responsible for much of David’s success. Joab won his spurs, according to one account, by capturing Jerusalem (1 Chron. xi. 4-9); with Abishai and Ittai of Gath he led a small army against the Israelites who had rebelled under Absalom (2 Sam. xviii. 2); and he superintended the campaign against Ammon and Edom (2 Sam. xi. 1, xii. 26; 1 Kings xi. 15). He showed his sturdy character by urging the king after the death of Absalom to place his duty to his people before his grief for the loss of his favourite son (2 Sam. xix. 1-8), and by protesting against David’s proposal to number the people, an innovation which may have been regarded as an infringement of their liberties (2 Sam. xxiv.; 1 Chron. xxi. 6).
The hostility of the “sons of Zeruiah” towards the tribe of Benjamin is characteristically contrasted with David’s own generosity towards Saul’s fallen house. Abishai proposed to kill Saul when David surprised him asleep (1 Sam. xxvi. 8), and was anxious to slay Shimei when he cursed the king (2 Sam. xvi. 9). But David was resigned to the will of Yahweh and refused to entertain the suggestions. After Asahel met his death at the hands of Abner, Joab expostulated with David for not taking revenge upon the guilty one, and indeed the king might be considered bound in honour to take up his nephew’s cause. But when Joab himself killed Abner, David’s imprecation against him and his brother Abishai showed that he dissociated himself from the act of vengeance, although it brought him nearer to the throne of all Israel (2 Sam. iii.). Fear of a possible rival may have influenced Joab, and this at all events led him to slay Amasa of Judah (2 Sam. xx. 4-13). The two deeds are similar, and the impression left by them is expressed in David’s last charges to Solomon (1 Kings ii.). But here Joab had taken the side of Adonijah against Solomon, and was put to death by Benaiah at Solomon’s command, and it is possible that the charges are the fruit of a later tradition to remove all possible blame from Solomon (q.v.). It is singular that Joab is not blamed for killing Absalom, but it would indeed be strange if the man who helped to reconcile father and son (2 Sam. xiv.) should have perpetrated so cruel an act in direct opposition to the king’s wishes (xviii. 5, 10-16). A certain animus against Joab’s family thus seems to underlie some of the popular narratives of the life of David (q.v.).
The hostility of the “sons of Zeruiah” towards the tribe of Benjamin is characteristically contrasted with David’s own generosity towards Saul’s fallen house. Abishai proposed to kill Saul when David surprised him asleep (1 Sam. xxvi. 8), and was anxious to slay Shimei when he cursed the king (2 Sam. xvi. 9). But David was resigned to the will of Yahweh and refused to entertain the suggestions. After Asahel met his death at the hands of Abner, Joab expostulated with David for not taking revenge upon the guilty one, and indeed the king might be considered bound in honour to take up his nephew’s cause. But when Joab himself killed Abner, David’s imprecation against him and his brother Abishai showed that he dissociated himself from the act of vengeance, although it brought him nearer to the throne of all Israel (2 Sam. iii.). Fear of a possible rival may have influenced Joab, and this at all events led him to slay Amasa of Judah (2 Sam. xx. 4-13). The two deeds are similar, and the impression left by them is expressed in David’s last charges to Solomon (1 Kings ii.). But here Joab had taken the side of Adonijah against Solomon, and was put to death by Benaiah at Solomon’s command, and it is possible that the charges are the fruit of a later tradition to remove all possible blame from Solomon (q.v.). It is singular that Joab is not blamed for killing Absalom, but it would indeed be strange if the man who helped to reconcile father and son (2 Sam. xiv.) should have perpetrated so cruel an act in direct opposition to the king’s wishes (xviii. 5, 10-16). A certain animus against Joab’s family thus seems to underlie some of the popular narratives of the life of David (q.v.).
(S. A. C.)
JOACHIM OF FLORIS(c.1145-1202), so named from the monastery of San Giovanni in Fiore, of which he was abbot, Italian mystic theologian, was born at Celico, near Cosenza, in Calabria. He was of noble birth and was brought up at the court of Duke Roger of Apulia. At an early age he went to visit the holy places. After seeing his comrades decimated by the plague at Constantinople he resolved to change his mode of life, and, on his return to Italy, after a rigorous pilgrimage and a period of ascetic retreat, became a monk in the Cistercian abbey of Casamari. In August 1177 we know that he was abbot of the monastery of Corazzo, near Martirano. In 1183 he went to the court of Pope Lucius III. at Veroli, and in 1185 visited Urban III. at Verona. There is extant a letter of Pope Clement III., dated the 8th of June 1188, in which Clement alludes to two of Joachim’s works, theConcordiaand theExpositio in Apocalypsin, and urges him to continue them. Joachim, however, was unable to continue his abbatial functions in the midst of his labours in prophetic exegesis, and, moreover, his asceticism accommodated itself but ill with the somewhat lax discipline of Corazzo. He accordingly retired into the solitudes of Pietralata, and subsequently founded with some companions under a rule of his own creation the abbey of San Giovanni in Fiore, on Monte Nero, in themassifof La Sila. The pope and the emperor befriended this foundation; Frederick II. and his wife Constance made important donations to it, and promoted the spread of offshoots of the parent house; while Innocent III., on the 21st of January 1204, approved the “ordo Florensis” and the “institutio” which its founder had bestowed upon it. Joachim died in 1202, probably on the 20th of March.
Of the many prophetic and polemical works that were attributed to Joachim in the 13th and following centuries, only those enumerated in his will can be regarded as absolutely authentic. These are theConcordia novi et veteris Testamenti(first printed at Venice in 1519), theExpositio in Apocalypsin(Venice, 1527), thePsalterium decem chordarum(Venice, 1527), together with some “libelli” against the Jews or the adversaries of the Christian faith. It is very probable that these “libelli” are the writings entitledConcordia Evangeliorum,Contra Judaeos,De articulis fidei,Confessio fideiandDe unitate Trinitatis. The last is perhaps the work which was condemned by the Lateran council in 1215 as containing an erroneouscriticism of the Trinitarian theory of Peter Lombard. This council, though condemning the book, refrained from condemning the author, and approved the order of Floris. Nevertheless, the monks continued to be subjected to insults as followers of a heretic, until they obtained from Honorius III. in 1220 a bull formally recognizing Joachim as orthodox and forbidding anyone to injure his disciples.It is impossible to enumerate here all the works attributed to Joachim. Some served their avowed object with great success, being powerful instruments in the anti-papal polemic and sustaining the revolted Franciscans in their hope of an approaching triumph. Among the most widely circulated were the commentaries on Jeremiah, Isaiah and Ezekiel, theVaticinia pontificumand theDe oneribus ecclesiae. Of his authentic works the doctrinal essential is very simple. Joachim divides the history of humanity, past, present and future, into three periods, which, in hisExpositio in Apocalypsin(bk. i. ch. 5), he defines as the age of the Law, or of the Father; the age of the Gospel, or of the Son; and the age of the Spirit, which will bring the ages to an end. Before each of these ages there is a period of incubation, or initiation: the first age begins with Abraham, but the period of initiation with the first man Adam. The initiation period of the third age begins with St Benedict, while the actual age of the Spirit is not to begin until 1260, the Church—mulier amicta sole(Rev. xii. 1)—remaining hidden in the wilderness 1260 days. We cannot here enter into the infinite details of the other subdivisions imagined by Joachim, or into his system of perpetual concordances between the New and the Old Testaments, which, according to him, furnish the prefiguration of the third age. Far more interesting as explaining the diffusion and the religious and social importance of his doctrine is his conception of the second and third ages. The first age was the age of the Letter, the second was intermediary between the Letter and the Spirit, and the third was to be the age of the Spirit. The age of the Son is the period of study and wisdom, the period of striving towards mystic knowledge. In the age of the Father all that was necessary was obedience; in the age of the Son reading is enjoined; but the age of the Spirit was to be devoted to prayer and song. The third is the age of theplena spiritus libertas, the age of contemplation, the monastic agepar excellence, the age of a monachism wholly directed towards ecstasy, more Oriental than Benedictine. Joachim does not conceal his sympathies with the ideal of Basilian monachism. In his opinion—which is, in form at least, perfectly orthodox—the church of Peter will be, not abolished, but purified; actually, the hierarchy effaces itself in the third age before the order of the monks, theviri spirituales. The entire world will become a vast monastery in that day, which will be the resting-season, the sabbath of humanity. In various passages in Joachim’s writings the clerical hierarchy is represented by Rachel and the contemplative order by her son Joseph, and Rachel is destined to efface herself before her son. Similarly, the teaching of Christ and the Apostles on the sacraments is considered, implicitly and explicitly, as transitory, as representing that passage from thesignificantiato thesignificatawhich Joachim signalizes at every stage of his demonstration. Joachim was not disturbed during his lifetime. In 1200 he submitted all his writings to the judgment of the Holy See, and unreservedly affirmed his orthodoxy; the Lateran council, which condemned his criticism of Peter Lombard, made no allusion to his eschatological temerities; and the bull of 1220 was a formal certificate of his orthodoxy.The Joachimite ideas soon spread into Italy and France, and especially after a division had been produced in the Franciscan order. The rigorists, who soon became known as “Spirituals,” represented St Francis as the initiator of Joachim’s third age. Certain convents became centres of Joachimism. Around the hermit of Hyères, Hugh of Digne, was formed a group of Franciscans who expected from the advent of the third age the triumph of their ascetic ideas. The Joachimites even obtained a majority in the general chapter of 1247, and elected John of Parma, one of their number, general of the order. Pope Alexander IV., however, compelled John of Parma to renounce his dignity, and the Joachimite opposition became more and more vehement. Pseudo-Joachimite treatises sprang up on every hand, and, finally, in 1254, there appeared in Paris theLiber introductorius ad Evangelium aeternum, the work of a Spiritual Franciscan, Gherardo da Borgo San Donnino. This book was published with, and as an introduction to, the three principal works of Joachim, in which the Spirituals had made some interpolations.1Gherardo, however, did not say, as has been supposed, that Joachim’s books were the new gospel, but merely that the Calabrian abbot had supplied the key to Holy Writ, and that with the help of thatintelligentia mysticait would be possible to extract from the Old and New Testaments the eternal meaning, the gospel according to the Spirit, a gospel which would never be written; as for this eternal sense, it had been entrusted to an order set apart, to the Franciscan order announced by Joachim, and in this order the ideal of the third age was realized. These affirmations provoked very keen protests in the ecclesiastical world. The secular masters of the university of Paris denounced the work to Pope Innocent IV., and the bishop of Paris sent it to the pope. It was Innocent’s successor, Alexander IV., who appointed a commission to examine it; and as a result of this commission, which sat at Anagni, the destruction of theLiber introductoriuswas ordered by a papal breve dated the 23rd of October 1255. In 1260 a council held at Arles condemned Joachim’s writings and his supporters, who were very numerous in that region. The Joachimite ideas were equally persistent among the Spirituals, and acquired new strength with the publication of the commentary on the Apocalypse. This book, probably published after the death of its author and probably interpolated by his disciples, contains, besides Joachimite principles, an affirmation even clearer than that of Gherardo da Borgo of the elect character of the Franciscan order, as well as extremely violent attacks on the papacy. The Joachimite literature is extremely vast. From the 14th century to the middle of the 16th, Ubertin of Casale (in hisArbor Vitae crucifixae), Bartholomew of Pisa (author of theLiber Conformitatum), the Calabrian hermit Telesphorus, John of La Rochetaillade, Seraphin of Fermo, Johannes Annius of Viterbo, Coelius Pannonius, and a host of other writers, repeated or complicatedad infinitumthe exegesis of Abbot Joachim. A treatise entitledDe ultima aetate ecclesiae, which appeared in 1356, has been attributed to Wycliffe, but is undoubtedly from the pen of an anonymous Joachimite Franciscan. The heterodox movements in Italy in the 13th and 14th centuries, such as those of the Segarellists, Dolcinists, and Fraticelli of every description, were penetrated with Joachimism; while such independent spirits as Roger Bacon, Arnaldus de Villa Nova and Bernard Délicieux often comforted themselves with the thought of the era of justice and peace promised by Joachim. Dante held Joachim in great reverence, and has placed him in Paradise (Par., xii. 140-141).SeeActa Sanctorum, Boll.(May), vii. 94-112; W. Preger inAbhandl. der kgl. Akad. der Wissenschaften, hist, sect., vol. xii., pt. 3 (Munich, 1874); idem,Gesch. d. deutschen Mystik im Mittelalter, vol. i. (Leipzig, 1874); E. Renan, “Joachim de Flore et l’Évangile éternel” inNouvelles études d’histoire religieuse(Paris, 1884); F. Tocco,L’Eresia nel medio evo(Florence, 1884); H. Denifle, “Das Evangelium aeternum und die Commission zu Anagni” inArchiv für Literatur- und Kirchengesch. des Mittelalters, vol. i.; Paul Fournier, “Joachim de Flore, ses doctrines, son influence” inRevue des questions historiques, t. i. (1900); H. C. Lea,History of the Inquisition of the Middle Ages, vol. iii. ch. i. (London, 1888); F. Ehrle’s article “Joachim” in Wetzer and Welte’sKirchenlexikon. On Joachimism see E. Gebhardt, “Recherches nouvelles sur l’histoire du Joachimisme” inRevue historique, vol. xxxi. (1886); H. Haupt, “Zur Gesch. des Joachimismus” inBriegers Zeitschrift für Kirchengesch., vol. vii. (1885).
Of the many prophetic and polemical works that were attributed to Joachim in the 13th and following centuries, only those enumerated in his will can be regarded as absolutely authentic. These are theConcordia novi et veteris Testamenti(first printed at Venice in 1519), theExpositio in Apocalypsin(Venice, 1527), thePsalterium decem chordarum(Venice, 1527), together with some “libelli” against the Jews or the adversaries of the Christian faith. It is very probable that these “libelli” are the writings entitledConcordia Evangeliorum,Contra Judaeos,De articulis fidei,Confessio fideiandDe unitate Trinitatis. The last is perhaps the work which was condemned by the Lateran council in 1215 as containing an erroneouscriticism of the Trinitarian theory of Peter Lombard. This council, though condemning the book, refrained from condemning the author, and approved the order of Floris. Nevertheless, the monks continued to be subjected to insults as followers of a heretic, until they obtained from Honorius III. in 1220 a bull formally recognizing Joachim as orthodox and forbidding anyone to injure his disciples.
It is impossible to enumerate here all the works attributed to Joachim. Some served their avowed object with great success, being powerful instruments in the anti-papal polemic and sustaining the revolted Franciscans in their hope of an approaching triumph. Among the most widely circulated were the commentaries on Jeremiah, Isaiah and Ezekiel, theVaticinia pontificumand theDe oneribus ecclesiae. Of his authentic works the doctrinal essential is very simple. Joachim divides the history of humanity, past, present and future, into three periods, which, in hisExpositio in Apocalypsin(bk. i. ch. 5), he defines as the age of the Law, or of the Father; the age of the Gospel, or of the Son; and the age of the Spirit, which will bring the ages to an end. Before each of these ages there is a period of incubation, or initiation: the first age begins with Abraham, but the period of initiation with the first man Adam. The initiation period of the third age begins with St Benedict, while the actual age of the Spirit is not to begin until 1260, the Church—mulier amicta sole(Rev. xii. 1)—remaining hidden in the wilderness 1260 days. We cannot here enter into the infinite details of the other subdivisions imagined by Joachim, or into his system of perpetual concordances between the New and the Old Testaments, which, according to him, furnish the prefiguration of the third age. Far more interesting as explaining the diffusion and the religious and social importance of his doctrine is his conception of the second and third ages. The first age was the age of the Letter, the second was intermediary between the Letter and the Spirit, and the third was to be the age of the Spirit. The age of the Son is the period of study and wisdom, the period of striving towards mystic knowledge. In the age of the Father all that was necessary was obedience; in the age of the Son reading is enjoined; but the age of the Spirit was to be devoted to prayer and song. The third is the age of theplena spiritus libertas, the age of contemplation, the monastic agepar excellence, the age of a monachism wholly directed towards ecstasy, more Oriental than Benedictine. Joachim does not conceal his sympathies with the ideal of Basilian monachism. In his opinion—which is, in form at least, perfectly orthodox—the church of Peter will be, not abolished, but purified; actually, the hierarchy effaces itself in the third age before the order of the monks, theviri spirituales. The entire world will become a vast monastery in that day, which will be the resting-season, the sabbath of humanity. In various passages in Joachim’s writings the clerical hierarchy is represented by Rachel and the contemplative order by her son Joseph, and Rachel is destined to efface herself before her son. Similarly, the teaching of Christ and the Apostles on the sacraments is considered, implicitly and explicitly, as transitory, as representing that passage from thesignificantiato thesignificatawhich Joachim signalizes at every stage of his demonstration. Joachim was not disturbed during his lifetime. In 1200 he submitted all his writings to the judgment of the Holy See, and unreservedly affirmed his orthodoxy; the Lateran council, which condemned his criticism of Peter Lombard, made no allusion to his eschatological temerities; and the bull of 1220 was a formal certificate of his orthodoxy.
The Joachimite ideas soon spread into Italy and France, and especially after a division had been produced in the Franciscan order. The rigorists, who soon became known as “Spirituals,” represented St Francis as the initiator of Joachim’s third age. Certain convents became centres of Joachimism. Around the hermit of Hyères, Hugh of Digne, was formed a group of Franciscans who expected from the advent of the third age the triumph of their ascetic ideas. The Joachimites even obtained a majority in the general chapter of 1247, and elected John of Parma, one of their number, general of the order. Pope Alexander IV., however, compelled John of Parma to renounce his dignity, and the Joachimite opposition became more and more vehement. Pseudo-Joachimite treatises sprang up on every hand, and, finally, in 1254, there appeared in Paris theLiber introductorius ad Evangelium aeternum, the work of a Spiritual Franciscan, Gherardo da Borgo San Donnino. This book was published with, and as an introduction to, the three principal works of Joachim, in which the Spirituals had made some interpolations.1Gherardo, however, did not say, as has been supposed, that Joachim’s books were the new gospel, but merely that the Calabrian abbot had supplied the key to Holy Writ, and that with the help of thatintelligentia mysticait would be possible to extract from the Old and New Testaments the eternal meaning, the gospel according to the Spirit, a gospel which would never be written; as for this eternal sense, it had been entrusted to an order set apart, to the Franciscan order announced by Joachim, and in this order the ideal of the third age was realized. These affirmations provoked very keen protests in the ecclesiastical world. The secular masters of the university of Paris denounced the work to Pope Innocent IV., and the bishop of Paris sent it to the pope. It was Innocent’s successor, Alexander IV., who appointed a commission to examine it; and as a result of this commission, which sat at Anagni, the destruction of theLiber introductoriuswas ordered by a papal breve dated the 23rd of October 1255. In 1260 a council held at Arles condemned Joachim’s writings and his supporters, who were very numerous in that region. The Joachimite ideas were equally persistent among the Spirituals, and acquired new strength with the publication of the commentary on the Apocalypse. This book, probably published after the death of its author and probably interpolated by his disciples, contains, besides Joachimite principles, an affirmation even clearer than that of Gherardo da Borgo of the elect character of the Franciscan order, as well as extremely violent attacks on the papacy. The Joachimite literature is extremely vast. From the 14th century to the middle of the 16th, Ubertin of Casale (in hisArbor Vitae crucifixae), Bartholomew of Pisa (author of theLiber Conformitatum), the Calabrian hermit Telesphorus, John of La Rochetaillade, Seraphin of Fermo, Johannes Annius of Viterbo, Coelius Pannonius, and a host of other writers, repeated or complicatedad infinitumthe exegesis of Abbot Joachim. A treatise entitledDe ultima aetate ecclesiae, which appeared in 1356, has been attributed to Wycliffe, but is undoubtedly from the pen of an anonymous Joachimite Franciscan. The heterodox movements in Italy in the 13th and 14th centuries, such as those of the Segarellists, Dolcinists, and Fraticelli of every description, were penetrated with Joachimism; while such independent spirits as Roger Bacon, Arnaldus de Villa Nova and Bernard Délicieux often comforted themselves with the thought of the era of justice and peace promised by Joachim. Dante held Joachim in great reverence, and has placed him in Paradise (Par., xii. 140-141).
SeeActa Sanctorum, Boll.(May), vii. 94-112; W. Preger inAbhandl. der kgl. Akad. der Wissenschaften, hist, sect., vol. xii., pt. 3 (Munich, 1874); idem,Gesch. d. deutschen Mystik im Mittelalter, vol. i. (Leipzig, 1874); E. Renan, “Joachim de Flore et l’Évangile éternel” inNouvelles études d’histoire religieuse(Paris, 1884); F. Tocco,L’Eresia nel medio evo(Florence, 1884); H. Denifle, “Das Evangelium aeternum und die Commission zu Anagni” inArchiv für Literatur- und Kirchengesch. des Mittelalters, vol. i.; Paul Fournier, “Joachim de Flore, ses doctrines, son influence” inRevue des questions historiques, t. i. (1900); H. C. Lea,History of the Inquisition of the Middle Ages, vol. iii. ch. i. (London, 1888); F. Ehrle’s article “Joachim” in Wetzer and Welte’sKirchenlexikon. On Joachimism see E. Gebhardt, “Recherches nouvelles sur l’histoire du Joachimisme” inRevue historique, vol. xxxi. (1886); H. Haupt, “Zur Gesch. des Joachimismus” inBriegers Zeitschrift für Kirchengesch., vol. vii. (1885).
(P. A.)
1Preger is the only writer who has maintained that the three books in their primitive form date from 1254.
1Preger is the only writer who has maintained that the three books in their primitive form date from 1254.
JOACHIM I.(1484-1535), surnamed Nestor, elector of Brandenburg, elder son of John Cicero, elector of Brandenburg, was born on the 21st of February 1484. He received an excellent education, became elector of Brandenburg on his father’s death in January 1499, and soon afterwards married Elizabeth, daughter of John, king of Denmark. He took some part in the political complications of the Scandinavian kingdoms, but the early years of his reign were mainly spent in the administration of his electorate, where by stern and cruel measures he succeeded in restoring some degree of order (seeBrandenburg). He also improved the administration of justice, aided the development of commerce, and was a friend to the towns. On the approach of the imperial election of 1519, Joachim’s vote was eagerly solicited by the partisans of Francis I., king of France, and by those of Charles, afterwards the emperor Charles V. Having treated with, and received lavish promises from, both parties, he appears to have hoped for the dignity for himself; but when the election came he turned to the winning side and voted for Charles. In spite of this step, however, the relations between the emperor and the elector were not friendly, and during the next few years Joachim was frequently in communication with the enemies of Charles. Joachim is best known as a pugnacious adherent of Catholic orthodoxy. He was one of the princes who urged upon the emperor the necessity of enforcing the Edict of Worms, and at several diets was prominent among the enemies of the Reformers. He was among those who met at Dessau in July 1525, and was a member of the league established at Halle in November 1533. But his wife adopted the reformed faith, and in 1528 fled for safety to Saxony; and he had the mortification of seeing these doctrines also favoured by other members of his family. Joachim, who was a patron of learning, established the university of Frankfort-on-the-Oder in 1506. He died at Stendal on the 11th of July 1535.
See T. von Buttlar,Der Kampf Joachims I. von Brandenburg gegen den Adel(1889); J. G. Droysen,Geschichte der Preussischen Politik (1855-1886).
See T. von Buttlar,Der Kampf Joachims I. von Brandenburg gegen den Adel(1889); J. G. Droysen,Geschichte der Preussischen Politik (1855-1886).
JOACHIM II.(1505-1571), surnamed Hector, elector of Brandenburg, the elder son of Joachim I., elector of Brandenburg, was born on the 13th of January 1505. Having passed some time at the court of the emperor Maximilian I., he married in 1524 a daughter of George, duke of Saxony. In 1532 he led a contingent of the imperial army on a campaign against the Turks; and soon afterwards, having lost his first wife, married Hedwig, daughter of Sigismund I., king of Poland. He became elector of Brandenburg on his father’s death in July 1535, and undertook the government of the old and middle marks, while the new mark passed to his brother John. Joachim took a prominent part in imperial politics as an advocate of peace, though with a due regard for the interests of the house of Habsburg. He attempted to make peace between the Protestants and the emperor Charles V. at Frankfort in 1539, and subsequently at other places; but in 1542 he led the German forces on an unsuccessful campaign against the Turks. When the war broke out between Charles and the league of Schmalkalden in 1546 the elector at first remained neutral; but he afterwards sent some troops to serve under the emperor. With Maurice, elector of Saxony, he persuaded Philip, landgrave of Hesse, to surrender to Charles after the imperial victory at Mühlberg in April 1547, and pledged his word that the landgrave would be pardoned. But, although he felt aggrieved when the emperor declined to be bound by this promise, he refused to join Maurice in his attack on Charles. He supported theInterim, which was issued from Augsburg in May 1548, and took part in the negotiations that resulted in the treaty of Passau (1552), and the religious peace of Augsburg (1555). In domestic politics he sought to consolidate and strengthen the power of his house by treaties with neighbouring princes, and succeeded in secularizing the bishoprics of Brandenburg, Havelberg and Lebus. Although brought up as a strict adherent of the older religion, he showed signs of wavering soon after his accession, and in 1539 allowed free entrance to the reformed teaching in the electorate. He took the communion himself in both kinds, and established a new ecclesiastical organization in Brandenburg, but retained much of the ceremonial of the Church of Rome. His position was not unlike that of Henry VIII. in England, and may be partly explained by a desire to replenish his impoverished exchequer with the wealth of the Church (seeBrandenburg). After the peace of Augsburg the elector mainly confined his attention to Brandenburg, where he showed a keener desire to further the principles of the Reformation. By his luxurious habits and his lavish expenditure on public buildings he piled up a great accumulation of debt, which was partly discharged by the estates of the land in return for important concessions. He cast covetous eyes upon the archbishopric of Magdeburg and the bishopric of Halberstadt, both of which he secured for his son Frederick in 1551. When Frederick died in the following year, the elector’s son Sigismund obtained the two sees; and on Sigismund’s death in 1566 Magdeburg was secured by his nephew, Joachim Frederick, afterwards elector of Brandenburg. Joachim, who was a prince of generous and cultured tastes, died at Köpenick on the 3rd of January 1571, and was succeeded by his son, John George. In 1880 a statue was erected to his memory at Spandau.
See Steinmüller,Einführung der Reformation in die Kurmark Brandenburg durch Joachim II.(1903); S. Isaacsohn, “Die Finanzen Joachims II.” in theZeitschrift für Preussische Geschichte und Landeskunde(1864-1883); J. G. Droysen,Geschichte der Preussischen Politik(1855-1886).
See Steinmüller,Einführung der Reformation in die Kurmark Brandenburg durch Joachim II.(1903); S. Isaacsohn, “Die Finanzen Joachims II.” in theZeitschrift für Preussische Geschichte und Landeskunde(1864-1883); J. G. Droysen,Geschichte der Preussischen Politik(1855-1886).
JOACHIM, JOSEPH(1831-1907), German violinist and composer, was born at Kittsee, near Pressburg, on the 28th of June 1831, the son of Jewish parents. His family moved to Budapest when he was two years old, and he studied there under Serwaczynski, who brought him out at a concert when he was only eight years old. Afterwards he learnt from the elder Hellmesberger and Joseph Böhm in Vienna, the latter instructing him in the management of the bow. In 1843 he went to Leipzig to enter the newly founded conservatorium. Mendelssohn, after testing his musical powers, pronounced that the regular training of a music school was not needed, but recommended that he should receive a thorough general education in music from Ferdinand David and Moritz Hauptmann. In 1844 he visited England, and made his first appearance at Drury Lane Theatre, where his playing of Ernst’s fantasia onOtellomade a great sensation; he also played Beethoven’s concerto at a Philharmonic concert conducted by Mendelssohn. In 1847-1849 and 1852 he revisited England, and after the foundation of the popular concerts in 1859, up to 1899, he played there regularly in the latter part of the season. On Liszt’s invitation he accepted the post ofKonzertmeisterat Weimar, and was there from 1850 to 1853. This brought Joachim into close contact with the advanced school of German musicians, headed by Liszt; and he was strongly tempted to give his allegiance to what was beginning to be called the “music of the future”; but his artistic convictions forced him to separate himself from the movement, and the tact and good taste he displayed in the difficult moment of explaining his position to Liszt afford one of the finest illustrations of his character.
His acceptance of a similar post at Hanover brought him into a different atmosphere, and his playing at the Düsseldorf festival of 1853 procured him the intimate friendship of Robert Schumann. His introduction of the young Brahms to Schumann is a famous incident of this time. Schumann and Brahms collaborated with Albert Dietrich in a joint sonata for violin and piano, as a welcome on his arrival in Düsseldorf. At Hanover he wasköniglicher Konzertdirektorfrom 1853 to 1868, when he made Berlin his home. He married in 1863 the mezzo soprano singer, Amalie Weiss, who died in 1899. In 1869 Joachim was appointed head of the newly foundedkönigliche Hochschule für Musikin Berlin. The famous “Joachim quartet” was started in theSing-Akademiein the following year. Of his later life, continually occupied with public performances, there is little to say except that he remained, even in a period which saw the rise of numerous violinists of the finest technique, the acknowledged master of all. He died on the 15th of August 1907.
Besides the consummate manual skill which helped to make him famous in his youth, Joachim was gifted with the power of interpreting the greatest music in absolute perfection: while Bach, Mozart, Beethoven and Brahms were masters, whose works he played with a degree of insight that has never been approached, he was no less supreme in the music of Mendelssohn and Schumann; in short, the whole of the classical repertory has become identified with his playing. No survey of Joachim’s artistic career would be complete which omitted mention of his absolute freedom from tricks or mannerism, his dignified bearing, and his unselfish character. His devotion to the highest ideals, combined with a certain austerity and massivity of style, brought against him an accusation of coldness from admirers of a more effusive temperament. But the answer to this is given by the depth and variety of expression which his mastery of the resources of his instrument put at his command. His biographer (1898), Andreas Moser, expressed his essential characteristic in the words, “He plays the violin, not for its own sake, but in the service of an ideal.”
As a composer Joachim did but little in his later years, and the works of his earlier life never attained the public success which, in the opinion of many, they deserve (seeMusic). They undoubtedly have a certain austerity of character which does not appeal to every hearer, but they are full of beauty of a grave and dignified kind; and in such things as his “Hungarian concerto” for his own instrument the utmost degree of difficulty is combined with great charm of melodic treatment. The “romance” in B flat for violin and the variations for violin and orchestra are among his finest things, and the noble overture in memory of Kleist, as well as the scena for mezzo soprano from Schiller’sDemetrius, show a wonderful degree of skill in orchestration as well as originality of thought. Joachim’s place in musical history as a composer can only be properly appreciated in the light of his intimate relations with Brahms, with whom he studiously refrained from putting himself into independent rivalry, and to whose work as a composer he gave the co-operation of one who might himself have ranked as a master.
There are admirable portraits of Joachim by G. F. Watts (1866) and by J. S. Sargent (1904), the latter presented to him on the 16th of May 1904, at the celebration of the sixtieth anniversary of his first appearance in England.
There are admirable portraits of Joachim by G. F. Watts (1866) and by J. S. Sargent (1904), the latter presented to him on the 16th of May 1904, at the celebration of the sixtieth anniversary of his first appearance in England.
JOAN,a mythical female pope, who is usually placed between Leo IV. (847-855) and Benedict III. (855-858). One account has it that she was born in England, another in Germany of English parents. After an education at Cologne, she fell in love with a Benedictine monk and fled with him to Athens disguised as a man. On his death she went to Rome under the alias of Joannes Anglicus (John of England), and entered the priesthood, eventually receiving a cardinal’s hat. She was elected pope under the title of John VIII., and died in childbirth during a papal procession.
A French Dominican, Steven of Bourbon (d.c.1261) gives the legend in hisSeven Gifts of the Holy Spirit. He is believed to have derived it from an earlier writer. More than a hundred authors between the 13th and 17th centuries gave circulation to the myth. Its explosion was first seriously undertaken by David Blondel, a French Calvinist, in hisÉclaircissement de la question si une femme a été assise au siège papal de Rome(1647); andDe Joanna Papissa(1657). The refutation was completed by Johann Dollinger in hisPapstfabeln des Mittelalters(1863; Eng. trans. 1872).
A French Dominican, Steven of Bourbon (d.c.1261) gives the legend in hisSeven Gifts of the Holy Spirit. He is believed to have derived it from an earlier writer. More than a hundred authors between the 13th and 17th centuries gave circulation to the myth. Its explosion was first seriously undertaken by David Blondel, a French Calvinist, in hisÉclaircissement de la question si une femme a été assise au siège papal de Rome(1647); andDe Joanna Papissa(1657). The refutation was completed by Johann Dollinger in hisPapstfabeln des Mittelalters(1863; Eng. trans. 1872).
JOAN OF ARC,more properlyJeanneton Darc, afterwards known in France asJeanne d’Arc1(1411-1431), the “Maid of Orleans,” was born between 1410 and 1412, the daughter of Jacques Darc, peasant proprietor, of Domremy, a small village in the Vosges, partly in Champagne and partly in Lorraine, and of his wife Isabeau, of the village of Vouthon, who from having made a pilgrimage to Rome had received the usual surname of Romée. Although her parents were in easy circumstances, Joan never learned to read or write, and received her sole religious instruction from her mother, who taught her to recite the Pater Noster, Ave Maria, and Credo. She sometimes guarded her father’s flocks, but at her trial in 1431 she strongly resented being referred to as a shepherd girl. In all household work she was specially proficient, her skill in the use of the needle not being excelled (she said) by that of any matron even of Rouen. In her childhood she was noted for her abounding physical energy; but her vivacity, so far from being tainted by any coarse or unfeminine trait, was the direct outcome of an abnormally sensitive nervous temperament. Towards her parents her conduct was uniformly exemplary, and the charm of her unselfish kindness made her a favourite in the village. As she grew to womanhood she became inclined to silence, and spent much of her time in solitude and prayer. She repelled all attempts of the young men of her acquaintance to win her favour; and while active in the performance of her duties, and apparently finding her life quite congenial, inwardly she was engrossed with thoughts reaching far beyond the circle of her daily concerns.
At this time, through the alliance and support of Philip of Burgundy, the English had extended their conquest over the whole of France north of the Loire in addition to their possession of Guienne; and while the infant Henry VI. of England had in 1422 been proclaimed king of France at his father’s grave at St Denis, Charles the dauphin (still uncrowned) was forced to watch the slow dismemberment of his kingdom. Isabella, the dauphin’s mother, had favoured Henry V. of England, the husband of her daughter Catherine; and under Charles VI. a visionary named Marie d’Avignon declared that France was being ruined by a woman and would be restored by an armed virgin from the marches of Lorraine. To what extent this idea worked in Joan’s mind is doubtful. In Geoffrey of Monmouth’s tract,De prophetiis Merlini, there is a reference to an ancient prophecy of the enchanter Merlin concerning a virginex nemore canuto, and it appears that thisnemus canutumhad been identified in folk-lore with the oak wood of Domremy. Joan’s knowledge of the prophecy does not, however, appear till 1429; and already before that, from 1424, according to her account at her trial, she had become imbued with a sense of having a mission to free France from the English. She heard the voices of St Michael, St Catherine and St Margaret urging her on. In May 1428 she tried to obtain from Robert de Baudricourt, governor of Vaucouleurs, an introduction to the dauphin, saying that God would send him aid, but she was rebuffed. When, however, in September the English (under the earl of Salisbury) invested Orleans, the key to the south of France, she renewed her efforts with Baudricourt, her mission being to relieve Orleans and crown the dauphin at Reims. By persistent importunity, the effect of which was increased by the simplicity of her demeanour and her calm assurance of success, she at last prevailed on the governor to grant her request; and in February 1429, accompanied by six men-at-arms, she set out on her perilous journey to the court of the dauphin at Chinon. At first Charles refused to see her, but popular feeling in her favour induced his advisers to persuade him after three days to grant her an interview. She is said to have persuaded him of the divine character of her commission by discovering him though disguised in the crowd of his courtiers, and by reassuring him regarding his secret doubts as to his legitimacy. And Charles was impressed by her knowledge of a secret prayer, which (he told Dunois) could only be known to God and himself. Accordingly, after a commission of doctors had reported that they had found in her nothing of evil or contrary to the Catholic faith, and a council of matrons had reported on her chastity, she was permitted to set forth with an army of 4000 or 5000 men designed for the relief of Orleans. At the head of the army she rode clothed in a coat of mail, armed with an ancient sword, said to be that with which Charles Martel had vanquished the Saracens, the hiding-place of which, under the altar of the parish church of the village of Ste Catherine de Fierbois, the “voices” had revealed to her; she carried a white standard of her own design embroidered with lilies, and having on the one side the image of God seated on the clouds and holding the world in His hand, and on the other a representation of the Annunciation. Joan succeeded in entering Orleans on the 29th of April 1429, and through the vigorous and unremitting sallies of the French the English gradually became so discouraged that on the 8th of May they raised the siege. It is admitted that her extraordinary pluck and sense of leadership were responsible for this result. In a single week (June 12 to 19), by the capture of Jargeau and Beaugency, followed by the great victory of Patay, where Talbot was taken prisoner, the English were driven beyond the Loire. With some difficulty the dauphin was then persuaded to set out towards Reims, which he entered with an army of 12,000 men on the 16th of July, Troyes having yielded on the way. On the following day, holding the sacred banner, Joan stood beside Charles at his coronation in the cathedral.
The king then entered into negotiations with a view to detaching Burgundy from the English cause. Joan, at his importunity, remained with the army, but the king played her false when she attempted the capture of Paris; and after a failure on the 8th of September, when Joan was wounded,2his troops were disbanded. Joan went into Normandy to assist the duke of Alençon, but in December returned to the court, and on the 29th she and her family were ennobled with the surname of du Lis. Unconsoled by such honours, she rode away from the court in March, to assist in the defence of Compiègne against the duke of Burgundy; and on the 24th of May she led an unsuccessful sortie against the besiegers, when she was surrounded and taken prisoner. Charles, partly perhaps on account of his natural indolence, partly on account of the intrigues at the court, made no effort to effect her ransom, and never showed any sign of interest in her fate. By means of negotiations instigated and prosecuted with great perseverance by the university of Paris and the Inquisition, and through the persistent scheming of Pierre Cauchon, the bishop of Beauvais—a Burgundian partisan, who, chased from his own see, hoped to obtain the archbishopric of Rouen—she was sold in November by John of Luxemburg and Burgundy to the English, who on the 3rd of January 1431, at the instance of theuniversity of Paris, delivered her over to the Inquisition for trial. After a public examination, begun on the 9th of January and lasting six days, and another conducted in the prison, she was, on the 20th of March, publicly accused as a heretic and witch, and, being in the end found guilty, she made her submission at the scaffold on the 24th of May, and received pardon. She was still, however, the prisoner of the English, and, having been induced by those who had her in charge to resume her male clothes, she was on this account judged to have relapsed, was sentenced to death, and burned at the stake on the streets of Rouen on the 30th of May 1431. In 1436 an impostor appeared, professing to be Joan of Arc escaped from the flames, who succeeded in inducing many people to believe in her statement, but afterwards confessed her imposture. The sentence passed on Joan of Arc was revoked by the pope on the 7th of July 1456, and since then it has been the custom of Catholic writers to uphold the reality of her divine inspiration.
During the latter part of the 19th century a popular cult of the Maid of Orleans sprang up in France, being greatly stimulated by the clerical party, which desired to advertise, in the person of this national heroine, the intimate union between patriotism and the Catholic faith, and for this purpose ardently desired her enrolment among the Saints. On the 27th of January 1894 solemn approval was given by Pope Leo XIII., and in February 1903 a formal proposal was entered for her canonization. The Feast of the Epiphany (Jan. 6), 1904 was made the occasion for a public declaration by Pope Pius X. that she was entitled to the designation Venerable. On the 13th of December 1908 the decree of beatification was published in the Consistory Hall of the Vatican.
As an historical figure, it is impossible to dogmatize concerning the personality of Joan of Arc. The modern clerical view has to some extent provoked what appears, in Anatole France’s learned account, ably presented as it is, to be a retaliation, in regarding her as a clerical tool in her own day. But her character was in any case exceptional. She undoubtedly nerved the French at a critical time, and inspired an army of laggards and pillagers with a fanatical enthusiasm, comparable with that of Cromwell’s Puritans. Moreover, as regards her genuine military qualities we have the testimony of Dunois and d’Alençon; and Captain Marin, in hisJeanne d’Arc, tacticien et stratégiste(1891), takes a high view of her achievements. The nobility of her purpose and the genuineness of her belief in her mission, combined with her purity of character and simple patriotism, stand clear. As to her “supranormal” faculties, a matter concerning which belief largely depends on the point of view, it is to be remarked that Quicherat, a freethinker wholly devoid of clerical influences, admits them (Aperçus nouveaux, 1850), saying that the evidence is as good as for any facts in her history. See also A. Lang on “the voices” inProc. Soc. Psychical Research, vol. xi.