THE NEW SCHAFF-HERZOG
in one of the Indian King Asoka, the name occurs as Javana, and on one of Darius as Jauna. The reason why all Greeks were called Ionians in the Orient is that after the eighth century before Christ the Ionians controlled the commerce of the East. Old-Testament mention is found in Ezek. xxvii.13, where Javan is mentioned with Tubal and Meshech, and refers probably to the Ionians settled in Asia Minor on the coast of the Black Sea; Isa. lxvi. 19 (Septuagint) connects Lud, Meshech, Tubal, and Javan; Javan in Ezek. xxvii. 19 is a corruption of the text, as the Septuagint shows. The word has the general sense of " Greeks " in Gen. x. 2, 4; in verse 2 they are connected with Tubal and Meshech, but in verse 4 the term includes Elishah (probably Sicily). Tarshish in Spain, Kittim (Cyprus), and Rodanim (see Dodanim), and therefore covers the people of the Mediterranean. The priestly writer who wrote this verse knew of the supersession of the Phenicians by the Greeks, in commercial matters. Joel iii. 6 mentions the Greeks, Zech. ix. 13 speaks of the Greek empire, Dan. viii. 21 has in mind Alexander's kingdom, and x. 20 that of the Seleucidae. (H. Guthe.)
Bibliography: B. Stade, De populo Javan, Giessen, 1880, also in Reden und Abhandlungen, pp. 123-142, ib. 1899; E. Meyer. Geschichte des Altertums, i. 490-494, ii. 433, 685 sqq., Stuttgart, 1884-93; A. H. Sayce, Higher Criticism and the Monuments, London, 1894; DB, ii. 552-553; EB, ii. 2338-39; also literature under Table of the Nation's.
JAY, WILLIAM : English dissenting preacher and author; b. at Tisbury (13 m. w. of Salisbury), Wiltshire, May 8, 1769; d. at Bath Dec. 27, 1853. After serving for two years as apprentice to his father, a stonecutter and mason, he entered the religious seminary of Cornelius Winter at Marlborough in 1785, and began to preach in the neighboring villages the same year. On leaving Marlborough in 1788 he preached at Surrey Chapel, London, and achieved considerable notoriety as the " boy preacher." After short ministries at Christian Malford, near Chippenham, and Hope Chapel, Clifton, he became pastor of the Argyle Independent Chapel at Bath Jan. 30, 1791. He retired from this pastorate sixty-two years later. His preaching attracted hearers from all classes and from all denominations. John Foster calls him the prince of preachers, and Sheridan styles him the most natural orator he had ever heard. Some of his writings have been widely circulated and frequently reprinted in America. His best-known works are: The Mutual Duties of Husbands and Wives (London, 1801); An Essay on Marriage (Bath, 1806); The Domestic Minister's Assistant (London, 1820); The Christian Contemplated (1826); Morning Exercises in the Closet (2 vols., 1829); and Evening Exercises for the Closet (2 vols., 1831). His Works (12 vols., Bath, 1842-48) were edited by himself.
Bibliography: His Autobiography, ed. G. Redford and J. A. James, appeared London, 1855. Consult T. Wallace, Portraiture of IF. Jay, ib. 1854; S. Wilson, Memoir of W Jay, ib. 1854; C. Jay, Recollections of William Jay, ib. 1859 (by his son); DNB, xxix. 255-256.
JAYNE, FRANCIS JOHN: Church of England bishop of Chester; b. at Llanelly (15 m. s.e. of Carmarthen), Carmarthenshire, South Wales, Jan.
1, 1845. He was educated at Wadham College, Oxford (B.A., 1868), and became deacon and priest in 1870. He was fellow of Jesus College, Oxford 1868-73, and lecturer in the same college and tutor of Keble College, Oxford, 1871-79. He was curate of St. Clement's, Oxford, 1870-71; principal of St. David's College, Lampeter, as well as sinecure rector of Llangeler, 1877-86; rural dean of Lampeter, 1885-86; vicar and rural dean of Leeds, 1886-88; and was consecrated bishop of Chester in 1889. He was also Whitehall Preacher, 1875-77. and select preacher at Oxford in 1884.
JE: The product resulting, according to the critical school, from the union of the J document and the E document in the Hexateuch (q.v.). See Hebrew Language and Literature, II., §§ 4, 7.
JEALOUSY, TRIAL OF. See Ordeal.
JEANNE D'ALBRET, zhan dal"bre': Queen of Navarre; b. at Pau (56 m. e.s.e. of Bayonne) Jan. 7, 1528; d. at Paris June 9, 1572. She was the eldest child of Henry of Navarre and Margaret of Angouleme-Alencon, the sister of Francis I. of France. By the death of her brother John, she became heirpresumptive of Navarre-Bearn, a kingdom which was important on account of its position between France and Spain. She received a thorough education, although her trend was practical and ambitious rather than scholarly, nor could she sympathize with the intellectualism and mysticism of her famous mother. Suitors for her hand were numerous, and as early as 1535 Francis had intended to marry her to Anthony of Bourbon, but when, in 1540, Charles V of Spain sought her as a wife for his son Philip, her uncle decided to wed her to Duke William of Cleves. Despite her resistance, the ceremony was performed on June 14, 1541, but her youth made the marriage a mere form, and her ill health obliged her to remain in France while her husband returned to Germany. The change of political conditions caused Francis to desire an annulment of the marriage, and a brief of Paul III. on Oct. 12, 1545, declared the enforced wedlock void. Three years later (Oct. 20, 1548) she married Duke Anthony of Bourbon- Vendome. The first two children of this union died while still infants, but on Dec. 14, 1553, she gave birth at Pau to her son Henry, afterward Henry IV. of France. The death of her father on May 29, 1555, made her queen of Navarre, and she succeeded in having Anthony recognized as king, although the actual sovereignty devolved on her.
It was in her relation to the Reformation that Jeanne was most important. She had been brought up in an atmosphere favorable to the new teaching, although Margaret of Navarre never formally became a convert to Protestantism. Jeanne remained true to Roman Catholicism, even after her husband entered into correspondence with Calvin in 1557, and became the mainstay of the Reformed. Her disaffection with the Roman Catholic Church, however, steadily increased, and on Christmas of the same year she publicly renounced her former faith and received communion according to the Reformed rite. Within a year her court became