ing himself. The letters were ascribed in turn to Burke, Lord Shelburne, Colonel Barré, Lord George Sackville, Wilkes, Horne Tooke, Lord Lyttleton, and several others; but the general opinion now is that Sir Philip Francis (q.v.) was the author. The handwriting of Junius seems to be the handwriting of Francis slightly disguised, though experts are not in full agreement on this point. Junius, as is evident from his letters, knew the forms of the Secretary of State's office, was intimately acquainted with the business of the War Office, attended the House of Commons in 1770, and took notes of speeches, especially of those of the Earl of Chatham; denounced the promotion of Anthony Chamier in the War Office as unjust to Mr. Francis, and was bound by some strong tie to the first Lord Holland. All these circumstances in the position of Junius correspond with the history of Francis. This and similar evidence, however, is wholly circumstan tial. That Francis wrote the Letters of Junius has never been proved beyond a reasonable doubt. Consult the Letters, edited by Wade, Bohn's Library (London, 1854); Chabot and Twisleton, The Handwriting of Junius (ib., 1870); Francis, Junius Revealed (ib., 1894).

JUNK (Malay ajong, jong, Chin. chw'an, chu'en, tsw'an, Cantonese jonk, ship). A Chinese vessel, often of several hundred tons. The old type junks have but one large mast with or without one or more smaller ones. Many modern junks (and perhaps some old ones were also so fitted) have two masts of about equal size. The hull appears ungainly, the stern being high and the bow low, and the lines rather full above water; but the under-water body is often found to be very finely modeled, and the woodwork of the hull strongly and beautifully put together. The sails are made of coarse cloth or matting and bent to a yard, which is hoisted to the top of the mast; their height would render it difficult to make them set flat with ropes only, so that they are stiffened by small bamboo poles placed in a nearly horizontal direction. Most large junks are good sea boats, riding out severe typhoons in safety.

JUNKER, yōon'ker, WILHELM (1842-92). A Russian explorer in Africa. He was born at Moscow, of German parents, and studied first at Saint Petersburg, then at Göttingen, Berlin, and Prague. In 1869 he visited Iceland, and first went to Africa in 1873. Having made short excursions to Tunis (1874) and Lower Egypt (1875), he went, in 1876, from Suakin to Khartum, sailed up the Blue Nile, and made extensive trips in a western direction, returning to Europe in 1878. Toward the end of 1879 he set out on a new expedition into the territories of the Niam Niam and Mangbattu to explore the basins of the Welle and the Bahr-el-Ghazal. When he was about to return in December, 1883, after having obtained satisfactory results, his way down the Nile was cut off by the uprising of the Mahdi, and he was obliged to seek refuge with Emin Pasha at Lado. He did not succeed until 1886 in reaching Zanzibar, whence by way of Cairo he returned to Germany and there published the results of his travels in Petermann's Mitteilungen (1888-89), and afterwards collect ively under the title Reisen in Afrika, 1875-86 (Vienna, 1889-91).

JUN'KIN, GEORGE (1790-1868). An American clergyman and educator. He was born near Carlisle, Pa.; graduated at Jefferson College in 1813, and was pastor in the Associate Reformed Church in central Pennsylvania, and after 1822 in the Presbyterian Church. In 1832 he left the Germantown Manual Labor Academy, of which he had been head, founded Lafayette College, and served as first president of that institution from 1832 to 1841. After three years as president of Miami, he returned to Lafayette, and in 1848 became president of Washington College (now Washington and Lee). Although an able defender of slavery, Junkin was strongly Union in his sentiments, and resigned in 1861. He was a leader of the Old School Presbyterians. He is best known for his able administration of Lafayette College (q.v.), where he spent much of his own fortune and his wife's to pay current expenses. One of his daughters married Gen. Stonewall' Jackson. He wrote Political Fallacies (New York, 1863) and several religious works. Consult the biography by D. X. Junkin (Philadelphia, 1871).

JUNK’SEYLON'. An island in the Bay of Bengal. See SALANG.

JU'NO AND HE'RA. The Roman and Greek names of the queen of heaven and wife of the supreme divinity. Though alike in many respects, the two conceptions can best be treated separately.

HERA is, in all particulars, a thoroughly Hellenic conception, and the theory of Semitic origin may be dismissed in this, as in most other cases; there is, however, no general agreement as to the derivation of the name or the original nature of the goddess. While some authorities see in her an earth-goddess, or even the special earth-goddess of Argos, and in her union with Zeus a picture of the union of earth and heaven, others, especially Roscher, regard her as a moon-goddess, and thus especially a goddess of women, and from this relation developing into the wife of Zeus and guardian of married life. This latter school derives the name from a root sarv or harv, to protect, cf. Latin servare, so that the original form would be "Epfa. Whatever the original nature of Hera may be, there can be no doubt as to the position she occupies in the Greek religion. She is the consort of Zeus, and their union, the 'Sacred Marriage' (lepòs váμos), is the prototype of human wedlock. This marriage is the centre of Hera's worship in all places. As the guardian of marriage she also assumes guardianship over other phases of female life, and seems to have been regarded often as a goddess of childbirth, e.g. at the births of Hercules and Eurystheus, though this function was usually attributed to Eileithyia. The cow was one of her sacred animals, and in later times the peacock was regarded as her favorite bird. The cult of Hera was universal throughout the Greek world, but was especially prominent at a few places. Argos was one of the oldest and most famous centres of her worship. The sanctuary was situated to the east of the city on a spur of the ridge bounding the Argive plain, and nearer Mycenae than Argos. The old temple was burnt in B.C. 423, and a building at once erected, which contained a gold and ivory statue by Polycleitus. The priestesses of the temple were matrons, and were held in high honor, as it was by the years

of the priestess that the Argives dated events. The sanctuary was excavated by the American School of Classical Studies at Athens in 1892 and the following years. (See Waldstein, The Argive Heræum, New York, 1902.) The rites of Hera at this place included an important festival which seems to have represented the mystic marriage, as did her festivals at other temples. Next to that of Argos was the famous temple on the island of Samos, of which one column is still standing. Here was a tradition of the birth of the goddess, under a sacred willow, and another annual inarriage festival. The best defined cult of Hera as a marriage-goddess was at Platea and on the neighboring summit of Mount Citharon, where a great festival was celebrated in honor of Zeus and Hera, as it was said that Zeus had carried the maiden Hera from Euboea to a cave on this mountain. In literature Hera appears not only as the matron and noble queen of the gods, but also as the jealous, proud, and somewhat shrewish wife, bitterly angered at her husband's numerous infidelities, and frequently persecuting the children of her rivals. These stories of Olympian quarrels do not seem to have influenced the cult. The most famous statue of Hera was that by Polycleitus at Argos, but no certain copies are known, and this is also true of the representations by other great artists. Indeed, statues or busts of Hera are comparatively rare in our museums. The goddess is represented standing, fully draped, with the sceptre, and in many cases with a veil. Of busts, the oldest is the rude limestone head from Olympia. The most celebrated are probably the Hera Farnese in Naples, once believed to be a copy of the work of Polycleitus, though now recognized as belonging to an earlier period and different school, and the beautiful Hera Ludovisi, in Rome, a work probably of the fourth century B.C., though the date is still much discussed. In reliefs, paintings, and especially on vases, the type of Hera naturally varies much, but in general preserves the character of the matron and queen.

JUNO (for Iovino) was throughout Italy the consort of Jupiter, and the queen of heaven. The whole worship of Juno shows the closest paral. lelism to that of her husband. To her the kalends (first) of each month were sacred, and in the earlier belief she also controlled the thunderbolt. This aspect of her cult is shown in her name, Regina, but it gradually passed into the background, and Juno became the goddess of women, especially of wives and mothers; her great festival as Lucina, who helped in childbirth, was the Matronalia on the first of March, and other prominent celebrations in her honor were in the hands of women. On the Capitol she was not only honored in the shrine of Jupiter, but also had her own temple as Moneta, where later the Roman mint was situated. In later times Greek influence much affected the Roman cult. Consult in addition to the standard my thologies: Roscher, Juno und Hera (Leipzig, 1875); Overbeck, Griechische Kunstmythologie, vol. ii. (Leipzig, 1873).

JUNOT, zhu'no', ANDOCHE, Duke of Abrantes (1771-1813). A marshal of France. He was born October 23, 1771, at Bussy-le-Grand, in the Department of Côte-d'Or, entered the army as a volunteer during the early days of the Revolu tion, and distinguished himself in the first wars of the Republic. Napoleon's attention was first

drawn to him during the siege of Toulon. Junot accompanied his patron to Italy as aide-de-camp, and at the battle of Millesimo (April 13-14, 1796) he distinguished himself so greatly that he was chosen to carry the captured colors back to Paris. He was later wounded in the head at Lomato, an injury from the effects of which he never completely recovered. In 1798 he followed Napoleon to Egypt, was there created a brigadier-general, and particularly distinguished himself at Nazareth, where, at the head of three hundred cavalry, he put to flight an army of several thousand Turks. Having been wounded in a duel, Junot was left in Egypt, and on the journey back to France was captured by the English. He returned to Paris, however, in 1800, and was made a general of division and commandant of Paris. The latter post was not filled by Junot in a satisfactory manner. After he had served at Arras for a short time he was sent, in 1804, as French Ambassador to Portugal. He left Lisbon without permission, in 1805, and joined Napoleon in Germany, distinguishing himself at the battle of Austerlitz. For a short time in 1806 Junot was again commandant of Paris, but again showed himself prodigal and extravagant, and finally, in 1807, he was appointed to the command of the army destined for the invasion of Portugal. His army, after undergoing dreadful privations, reached Lisbon December 1st, and Junot made himself master of all the strong places in the Kingdom. For his brilliant conduct at this time he was created Duke of Abrantes and appointed Governor of Portugal; but being defeated by Wellington at Vimeiro (August 21, 1808), he concluded a convention at Cintra for the evacuation of Portugal by the French, returned to France, and subsequently fought in the Peninsula and in Russia. In 1812 he was stigmatized by Napoleon as deficient in energy, and sent to govern Illyria. At this time, however, it became clear that his mind was deranged, and he was brought back to France and was taken to his father's house at Montbard, near Dijon, but two hours after his arrival he precipitated himself from a window and frac tured his thigh-bone. Amputation was performed, but Junot frantically tore off the bandages, and died a week later, July 29, 1813.

A

JUNOT, LAURE, Duchess of Abrantès (Laurette de Saint-Martin-Permon) (1784-1838). French writer, the wife of General Junot, to whom she was married in 1799. She was a social leader at the Court of Napoleon I., her salon being frequented by the most prominent personages in political and social life in Paris. Her boundless extravagance brought about complete financial ruin. After the death of her husband in 1813, she devoted herself to historical writing, and published Mémoires, ou Souvenirs historiques sur Napoléon, la révolution, le directoire, le consulat, l'empire, et la restauration (18 vols., 183135), which, with all their diffuseness, bear witness to her keen observation and sound judgment. Despite the popular sensation produced by these and several other reminiscent works, she sank into misfortune and died in a charitable institution in Paris.

JUN’TA, Sp. pron. Hōōn'tå (Sp., association). The name given in Spain and the Spanish-American countries to a body of persons combined for any political or civil object. The term was formerly applied more exclusively to assemblies of

representatives of the people meeting without authority of the sovereign, but has been extended to those of the most strictly legal character. JUNTO. The name used of a small coterie of eminent Whig politicians who, under the leader. ship of Russell, Somers, Montague, and Wharton, exerted great influence on British affairs during

the time of William III.

JUPATI (joo'på-te') PALM (South American Indian), Raphia vinifera. A palm which grows on rich alluvial, tide-flooded lands near the mouth of the Amazon. The stem is seldom more than 6 or 8 feet high; but the leaves, which are pinnate with leaflets about 4 feet long, are often 50 to 60 feet long, rise vertically from the summit of the stem, bend out on every side in graceful curves, forming a magnificent plume, and are perhaps the largest in the vegetable kingdom. The leafstalks, which are often 12 or 15 feet long below the first leaflets, and 4 or 5 inches in diameter, are perfectly straight and cylindrical. When dried, the thin, hard, glossy outer covering is used for laths and window-blinds. The interior part is soft enough to be used instead of cork. One of its forms is the wine palm of the west coast of Africa. This is a tree of moderate height with leaves 6 to 8 feet in length. From the trunk of this tree an intoxicating beverage is derived. According to report it forms a very considerable portion of the vegetation in the region in which it grows. Its leaves are made into hats, cloth, and cordage; its leafstalks are used in building houses, fences, etc., and from the crown of young leaves palm wine is obtained. From this species and from Raphia ruffia or Raphia pedunculata is obtained an important very strong fibre called raffia, which is largely used in the United States in nurseries and greenhouses for tying up plants. The fibre has been successfully woven into artistic mattings for decorative uses, as well as cloth, which is the almost universal clothing of the natives. JUPITER (Lat. Jupiter, Juppiter, OLat. Joupiter, Gk. Zevs Taтhp, Zeus pater, Skt. Dyaus pitar, father Jove, from Lat. Jovis, OLat. Jovos, Gk. Zevs, Zeus, Zeus, Skt. dyaus, sky; connected with AS. Tuv, OIcel. Tyr, OHG. Zio, and with Eng. Tues-day, and ultimately with Lat. deus, OIr. día, Lith. dévas, Skt. deva, god; and Lat. pater, Gk. Tarhp, pater, Skt. pitar, OHG. fater, Ger. Vater, Goth. fadar, AS. fæder, Eng. father). The chief god of Latin mythology, identified by

the Romans with the Greek Zeus. The names are etymologically the same, and the equivalents are found also among the other Indo-European nations, though among none but the Greeks and Romans did they designate the chief divinities. The word dyaus means 'sky' (Vdi- or div-, shine), and there can be little doubt that the divinity thus named is considered the god of the light and the heavens, whence come the fructifying showers, and also the destructive storms and deadly lightning. The fact that the etymology of the name was early and wholly lost to the consciousness of both Greeks and Romans aided in the complete personification of Zeus or Jupiter, and it is only in the later philosophic and speculative poetry that we find the identification of the supreme god with the ather or pure upper air, and even then the context is apt to point to pantheism.

GREEK. As usual, the Romans borrowed much

from the Greeks in their later conception of Jupiter, and it will be best to treat first of ZEUS as he appears in Greek mythology. From the beginning of our records Zeus appears as the supreme god, established as the ruler of the universe, whom all the other gods obey, for he is stronger than all of them. He wields the thunderbolt, which in even the earliest art is his almost inseparable attribute. As to the origin of this supremacy nothing is known. It may come from the natural idea of the god of the sky and light, or it may be due to the awe before the power of the thunderbolt, which would secure to its wielder irresistible might. With Zeus were also associated the eagle, the oak (at Dodona), and the wolf (on Mount Lyceus). To Zeus in Homer also belongs the Egis (q.v.), brandishing which he causes confusion and terror to fall upon his enemies. Closely connected with the idea of Zeus as god of the lightning and thunder is his function as a rain-god. As the supreme god Zeus was the protector of suppliants and the punisher of perjurers. Though Zeus nowhere actively takes part in battle, except against such enemies of the gods as the Titans, Typhon, or the Giants, he was honored by the erection after a victory of a trophy which was dedicated to him. He was also a prophetic god, perhaps from the use of lightning in auguries, revealing the future in many ways, as by birds and dreams, or at his oracles. Naturally in the developed Hellenic civilization other functions are especially assigned to Zeus, and he often appears as the guardian of leagues, or of public assemblies. Zeus was of course worshiped throughout Greece, and with a wide variety of local observances, but there are a few points where his cult received especial prominence and obtained far more than a local importance. Dodona (q.v.) was the seat of a very early worship, called by the Greeks Pelasgian, where Zeus was associated with Diōne instead of Hera, and gave oracular responses to those who asked advice, either by the rustling leaves of the oaks, or by casting lots, or by other more complicated methods. The great centre of Zeus-worship in Greece was, of course, Olympia (q.v.), where from very early times there seems to have been a cult of Hera and possibly of Zeus also, though it is very probable that the latter was introduced from Thessaly, where the home of Zeus

was placed on the summit of Mount Olympus. Here also was an oracle, which, howThe imever, never attained special eminence. portant feature of this cult was the celebration, every four years, of the great Olympian games. (See OLYMPIC GAMES.) Primitive rites and even human sacrifices appear in connection with the where there was no temple or image, but only two worship of Zeus on Mount Lycæus in Arcadia, eagles on pillars facing the east in an inclosure

on the summit of the mountain which it was forbidden to enter. Here a boy was sacrificed by a priest, who, after tasting of the victim, fled and was believed to be transformed for nine years into a wolf. The rite seems to have been performed even as late as the time of Hadrian. Similar rites existed on Mount Ithome in Messenia, and at Halys in Phthiotis and Orchomenus in Boeotia in connection with the cult of Zeus Laphystius. There are even traces of such savage customs in the Zeus cults of Athens, where the god seems to have been worshiped both as a beneficent and as a cruel deity. His great temple, begun by Pisistratus in honor of the Olympian