JUDITH, daughter of Merari of the tribe of Reuben, widow of Manasseh, celebrated for her deliverance of her native city Bethulia when besieged by the Assyrian general Holofernes. It is uncertain whether she lived before or after the Babylonish captivity. Mourning the death of her husband during the siege of the town, and noted for her beauty, she went forth in rich attire to the camp of the enemy, played a faithless part, attracted Holofernes by her charms, and on the third day, when she was alone with him in his tent, and he was intoxicated, struck off his head with a falchion, and bore it into Bethulia. In the morning the Israelites attacked and discomfited the Assyrians, panic-struck at the loss of their general. She lived to the age of 105 years, and the Jews are said to have instituted an annual festival in honor of the victory. The history is contained in the apocryphal book of the Old Testament which bears her name, which, according to De Wette, could not have been written later than the first Christian century, and was probably written much earlier. Calmet supposes the narrative to be a parable and not a real history, an opinion which is now shared by many critics. JUDSON, ADONIRAM, an American Baptist missionary, born in Malden, Mass., Aug. 9, 1788, died at sea, April 12, 1850. He was the son of the Rev. Adoniram Judson, a Congregational clergyman, and descended from William Judson, who came to New England in 1634. He was graduated with the first honors at Brown university in 1807, and opening a private school in Plymouth, Mass., immediately afterward, he commenced the preparation of his "Elements of English Grammar," and "Young Ladies' Arithmetic," which were published successively in 1808 and 1809. The sceptical views which he had previously held, and which seem to have been the effect of current French infidelity acting upon his peculiar constitution and habits, yielded to an examination of the evidences of Christianity, and his profession of religious faith was made May 28, 1809, in the third Congregational church, Plymouth, of which his father was then pastor. He had already entered the second class at Andover theological seminary, not as a candidate for the ministry, but as an inquirer after truth, and in 1810 his studies in that institution were regularly concluded. In 1809 he read Dr. Buchanan's celebrated sermon entitled "The Star in the East," which became the occasion of his devoting himself to the missionary enterprise. He found kindred spirits in some of his fellow students at Andover, and a formal application for counsel and encouragement, addressed by Adoniram Judson, jr., Samuel Nott, jr., Samuel J. Mills, and Samuel Newell, to the general Congregational association of Massachusetts, became the incipient step toward the formation of the American board of commissioners for foreign missions. Impatient at the slow progress of the American movement, he embarked for England, under an invitation previously re

ceived, to consult with the directors of the London missionary society in regard to the practicability of cooperation with that society by the newly formed American board. The vessel in which he embarked was captured by a French privateer, and the young missionary soon found himself in a prison in Bayonne, France. Released on parole, through the influence of an American gentleman, he reëmbarked for England, where he arrived in May, 1811, and was offered for himself and his associates appointments and support from the London society, but the plan of cooperation was declined as unadvisable. Turning homeward, he arrived at New York in August, and in September was present at the meeting of the American board at Worcester. Here his eloquent importunity, united with that of one of his colleagues, triumphed over the continued tendency to delay, and Judson, Newell, and Nott, with Gordon Hall, were appointed by the board its missionaries to the Burman empire. Luther Rice was subsequently added to their number, and the 5 young men were ordained at Salem, Feb. 6, 1812. Mr. Judson's marriage with Miss Ann Hasseltine had occurred the day previous to his ordination, and on the 19th of the same month they, with Samuel and Harriet Newell, embarked from Salem for Calcutta. At this place, and at Madras, they were subjected for a full year to much annoyance by the East India company's regulations. Finally they found refuge in flight to Rangoon, in the Burman empire, the place of their original destination, where they arrived in July, 1813. Meanwhile Mr. and Mrs. Judson had adopted the views of the Baptist denomination, and having been baptized by Dr. Carey, English Baptist missionary at Serampore, had surrendered their connection with the American board. Mr. Rice, arriving at Calcutta by another vessel, had on his voyage pursued similar studies with similar results, and had returned to America to enlist the Baptists of the United States in the support of foreign missions. Traversing the entire country, this eloquent and earnest advocate was successful in awakening a missionary spirit among the American Baptists, and in effecting an organization among them for missionary purposes. The Baptist general convention, called since 1845 the American Baptist missionary union, was formed at Philadelphia in April, 1814, and immediately appointed Mr. and Mrs. Judson its missionaries. Established in Rangoon, the field now left to them by the closing of the English Baptist mission, they applied themselves with great zeal to the acquisition of the language, without grammar or dictionary, or teachers who could speak English. Mrs. Judson earliest attained the power to converse; Mr. Judson's habits of thorough philological inquiry rendered his progress less rapid, but made his mastery of the language equal to that of native scholars. In 3 or 4 years he published a "Summary of the Christian Religion," a catechism, and a translation of the Gospel of Matthew. In

March, 1817, an intelligent Burman, accompanied by his servant, presented himself to Mr. Jud. son as an inquirer; in April, 1819, the first zayat (an edifice which is both a caravansary and a place for public meetings) was opened for Christian worship; and on June 27 in the same year the first native convert was baptized. At the close of the year 1820 the number of baptized converts was 10. Meanwhile the mission had been reënforced by the arrival of additional missionaries, and the impression which it was making had, in 1819, excited the displeasure of the new viceroy. Mr. Judson determined to appeal to the king for toleration, and, with his colleague Mr. Colman, ascended the Irrawaddy to Ava for that purpose. He was admitted to an audience, but the plea was unavailing. Believing that they had made a mistake in appealing to the king, and fearing that this measure would bring upon the converts the vengeance of the government, they had well nigh formed the purpose of removing to a safer place in Aracan, but were deterred by the steadfast courage of the native Christians. In 1821 the continued ill health of Mrs. Judson compelled her to return for a time to the United States, where, after a short stay in England, she arrived in Sept. 1822. While in this country she published her "History of the Burman Mission," and by her presence and her personal appeals contributed largely to increase the missionary zeal of the American churches. In the spring of 1823, with her health but partially restored, she reembarked for Calcutta, accompanied by Mr. and Mrs. Wade as recruits to the mission, and rejoined her husband at Rangoon in the autumn of the same year. During her absence the number of converts had been nearly doubled, and Mr. (now Dr.) Judson had completed a translation of the New Testament, as well as an epitome of the Old. Their residence had been transferred to Ava by request of the king, who was anxious to command the medical services of Dr. Price, a missionary physician who was colleague with Dr. Judson. The sudden breaking out of war however between the East India company and the Burman government brought upon the missionaries, and other foreign residents at Ava, the severest privations, perils, and sufferings. For nearly two years no tidings came of the fate of the missionaries. Three Englishmen residing at Ava having been arrested by the native authorities and examined, it was found that the accounts of one of them showed considerable sums of money paid to Drs. Judson and Price, and, ignorant of the methods of transmitting funds by bills of exchange, the government saw in this fact proof of their complicity with the English in the

war.

On June 8, Dr. Judson was arrested at his dwelling by a posse of officers, thrown into the "death prison" with all the other white foreigners, and loaded with chains. Mrs. Judson was kept a prisoner in her own house, under the guard of 10 ruffianly men; but on the third day a message to the governor of the city, expressing a desire to appear before him with a

present, resulted in an order for her release. Further gifts secured the promise of an amelioration of her husband's sufferings, and permission to visit him in prison; and by the same means all the prisoners were delivered from their suffocating confinement, and placed in an open shed within the prison enclosure. Hither she sent food and mats for them all, commencing those angelic ministries to the sufferers which have rendered her name immortal. Next, her anticipations were raised by the prospect of a successful petition to the queen; then came the confiscation of Dr. Judson's effects, the most exact lists of them being made by officers in attendance. Careful for the future, she secreted a considerable sum of money, alike indispensable to her support, and to any successful intervention in behalf of her husband, and saved likewise numerous articles which, during the long imprisonment, proved of inestimable value. Then followed the disappointment of all her hopes by the refusal of the queen to interfere. Again she was refused admittance to her husband, and the sufferings of the prisoners were increased; and again relief to them was purchased by her judicious use of presents. Seven months thus passed away, during which she employed her time in devising and executing measures for the comfort of the prisoners, and especially for the release of her husband, scarcely a day passing in which she did not visit some member of the government, or some branch of the royal family; with no other effect, however, than that she and the objects of her solicitude were kept from despair by the encouraging promises of a capricious court. New miseries were still in store. The hot season had arrived, and the sufferings of the prisoners had become intolerable. The birth of a child suspended for a brief period these ministries of Mrs. Judson. Twenty days after this event she was again at the prison, and again in the presence of the governor pleading for ameliorations. Returning to the prison from an interview which the governor had requested, she found the white prisoners all removed. She ran in every direction, making inquiries in vain, until at length she learned from an old woman that they had gone toward Amarapoora, the old capital, distant 6 miles. "You can do nothing for your husband," said the governor; "take care of yourself." She obtained a passport, and set off, first in a boat, and then in a cart, for Amarapoora. Arriving there, she learned that the prisoners had just left for Oung-pon-la. Here she found them, chained two and two, and almost dead from fatigue and suffering. Here they spent the next 6 months, subjected to continual oppression and extortion. The king was at length forced to ask conditions of peace of the British, and in Feb. 1826, Mr. and Mrs. Judson were permitted to rest under the protection of the British flag, in the camp of Gen. Sir Archibald Campbell, who had demanded their release. Descending the river to the territories ceded by the Burman government to the English, they commenced missionary operations at Amherst,

a new town designed to be the British capital. Scarcely, however, were they fixed in this abode, when urgent overtures were made to Dr. Judson to accompany an embassy to Ava, to negotiate a new treaty. In the hope that an article providing for religious toleration might be incorporated, he yielded to the wishes of the commissioner, and parted with Mrs. Judson on July 5, never to see her more on earth. Her constitution, broken by the intense sufferings and cares of the long imprisonment, yielded to an attack of fever, and she died after 18 days' illness. Returning to Amherst, Dr. Judson applied himself with diligence to missionary labors. The number of native converts was increased, many new missionaries arrived, and new branches of the mission were established, that among the Karens starting at once into importance as among the most successful of modern times. Dr. Judson was chiefly employed in the translation and revision of the Sacred Scriptures, and in the preparation of a Burman-English dictionary. His philological tastes and habits qualified him peculiarly for labors of this character. His knowledge of the Burman language and literature equalled that of the most learned men of the empire; and he used the language with elegance and facility. In Jan. 1834, he completed the translation of the Bible. In April of the same year he married Mrs. Sarah H. Boardman, widow of a missionary, the Rev. George Dana Boardman. For 11 years he continued his missionary labors, to a large degree biblical and philological, till 1845, when the failing health of his wife compelled a voyage to the United States. Mrs. Judson died in the harbor of St. Helena, Sept. 1, and was buried on that island. Dr. Judson arrived at Boston, Oct. 15. The emotion excited by his return spread over the whole country, and was shared by every denomination of Christians. He was received with distinguished marks of respect and veneration by public meetings in many chief cities and towns of the United States, and especially by his Baptist brethren assembled in their missionary conventions at New York and Richmond. On July 11, 1846, he reëmbarked for Burmah, having married Miss Emily Chubbuck, a lady well known among American female writers under the name of "Fanny Forester." Arriving at Maulmain in December, he resumed his work with ardor. Under the better auspices occasioned by a political revolution, he established himself for a while at Rangoon, and even projected new attempts at Ava, which a want of means compelled him to abandon. Returning to Maulmain, he assumed the pastorship of the Burman church, and carried forward the dictionary on which he had been so long engaged. In the autumn of 1849 a severe cold, followed by a fever, withdrew him from his work. His disease refused to yield to remedies, and on April 3, 1850, despairing of recovery at Maulmain, he left his wife in a state of health which forbade her accompanying him, and departed with a single attendant for the isle of Bourbon.

He suffered much while descending the river, but rallied for a time on the open sea. On April 12 he sank quietly to rest, and was buried in the ocean.-Dr. Judson was of medium stature, of light and agile form, his features clearly defined and expressive of character, his eyes dark and piercing, his bearing self-possessed but unassuming, and his whole appearance indicative of an uncommon personage. His mental endowments were of a high order, and his early habits of accurate scholarship were maintained amid the disadvantages of missionary labor. That distance and imperiousness of manner which had marked his youth, softened by his piety, became a dignified Christian reserve. Beneath it was a heart full of all gentle affections. His religious consecration was radical and unreserved. He was thoroughly a Christian man. He became a missionary with no romantic hopes. He expected no more than to aid in laying the foundation of the Christian church in Burmah; if he could see 100 converts from Gaudama brought into the Christian fold, and the Bible translated into the Burman language, this would be his adequate reward. He lived to see the Burman mission, including its Karen branches, embracing many thousands of converts, with Bibles, schools, and the ripening elements of a Christian civilization.-A memoir of his life was written by the Rev. Francis Wayland, D.D. (2 vols. 12mo., Boston, 1853). See also a memoir by J. Clement (12mo., Auburn, N. Y., 1852); "Records of his Life, Character, and Achievements," by the Rev. D. T. Middleditch (12mo., New York, 1854); and "The Earnest Man : a Sketch of the Character and Labors of the Rev. Adoniram Judson," by Mrs. H. C. Conant (8vo., Boston, 1856).

JUDSON, ANN HASSELTINE, 1st wife of the preceding, daughter of John and Rebecca Hasseltine, born in Bradford, Mass., Dec. 22, 1789, died in Amherst, Burmah, Oct. 24, 1826. She early developed very remarkable qualities both of intellect and character. Her mind was strong, active, and clear; her spirits buoyant, her attachments ardent, and her fertility of resources for the accomplishment of her purposes unfailing. She was educated at the academy of her native town. Her mind was well disciplined, and her acquisitions were unusually large. Mr. Judson's acquaintance with her commenced in 1810, and resulted soon after in an offer of marriage on his part, and an invitation to share with him the responsibilities and perils of missionary life. They were married at Bradford, Feb. 5, 1812, and on Feb. 19 embarked for Calcutta. Her subsequent history will be found in connection with that of her husband. Her devout and earnest piety, her labors as a missionary, and her heroism and achievements as an angel of mercy to prisoners during the Burman war, have crowned her name with the highest honors. A memoir of her life was written by the Rev. James D. Knowles (2d ed., Boston, 1829; many times reprinted).

SARAH HALL (BOARDMAN), 2d wife of the

Rev. Adoniram Judson, born in Alstead, N. H., Nov. 4, 1803, died at the island of St. Helena, Sept. 1, 1845. She was the eldest child of Ralph and Abiah Hall. While she was a child her parents removed, first to Danvers, Mass., and then to Salem. In her 17th year she was baptized by the Rev. Dr. Bolles, of the 1st Baptist church, Salem. On July 4, 1825, she became the wife of the Rev. George Dana Boardman, and on July 16 they embarked for Calcutta, arriving there Dec. 15. The Burman war still raging, Mr. Boardman accepted temporarily an invitation to preach at the Circular Road Baptist church in that city. Here they remained till the spring of 1827, when they embarked for Burmah, where arrangements were made for the establisment by Mr. Boardman of the mission station at Maulmain, which subsequently became the chief seat of Baptist missions in that country. Here Mrs. Boardman made rapid progress in the acquisition of the language, and availed herself of every opportunity and method in her benevolent work. This mission being fairly established, Mr. and Mrs. Boardman were transferred to Tavoy for a similar service, where was commenced that remarkable work of the propagation of the gospel among the Karens, the inhabitants of the interior jungles. Missionary service among them was performed in part by receiving them into schools at Tavoy, and in part by visiting their villages in the wilderness. In two years Mr. Boardman died. His widow continued her missionary labors, and beside managing a school with great success, and giving religious instruction in various ways at Tavoy, she was accustomed to make long and toilsome journeys among the mountains. In these excursions, assemblies of hundreds gathered around her, and notwithstanding her reluctance to assume what seemed like the office of a public teacher, she was obliged to conduct their worship, and instruct them more perfectly in the Christian faith. In April, 1834, she became the wife of Dr. Judson. Her subsequent life was less eventful, but it was filled with steady, quiet usefulness. She was perfectly familiar with the Burman language, and skilful in the use of it. She translated into it the first part of Bunyan's "Pilgrim's Progress," and various tracts, prepared a hymn book, several volumes of Scripture questions for Sunday schools, and, as one of the last works of her life, a series of Sunday cards. Before the Peguans had a missionary, she acquired their language, and translated or superintended the translation of the New Testament and the principal Burman tracts into the Peguan tongue. In these useful labors she continued until 1845, when her shattered health compelled her to attempt a voyage to America in the hope of its restoration. Embarking with her husband, they were cheered for a time with prospects of her improvement, but a change supervening, she gradually declined, and died in the harbor of St. Helena. A memoir of her life was written by Mrs. Emily C. Judson (18mo., New York, 1850).-EMILY CHUBBUCK, 3d wife of the

Rev. Adoniram Judson, born in Eaton, Madison co., N. Y., Aug. 22, 1817, died June 1, 1854. Though her opportunities of early culture were extremely limited, she made much progress in learning. At the age of 14 she took charge of a district school, and continued teaching, with very brief intervals, until the age of 23, contributing in the mean time a number of pieces in prose and poetry to the village newspapers. In 1840 she entered the Utica female seminary as a pupil, but was soon transferred to the office of teacher. She began her career of formal authorship by writing several Sabbath school books ("Charles Linn," "Allen Lucas," &c.), which, however, yielded little pecuniary remuneration. Charged with the support of her aged parents, she turned to other sources, and in 1844 addressed a playful letter, under the assumed name of Fanny Forester, to Messrs. Morris and Willis, editors of the New York "Evening Mirror," delicately proposing contributions to their journal. Mr. Willis encouraged her, and she soon became a regular contributor to the "Columbian" and "Graham's" magazines. A brilliant literary career was opening before her, when a new direction was given to her destiny by her marriage with the Rev. Dr. Judson, in June, 1846, and their departure for India in July following. Mrs. Judson continued in Burmah until Jan. 1851, when, upon the death of her husband, she returned to America. While in Rangoon she wrote the memoir of Mrs. Sarah B. Judson, and in Maulmain composed some of her best poems connected with her personal history. She returned with a broken constitution, but devoted herself to the care of her children and of her aged parents, and to her literary labors. She prepared and arranged the papers for Dr. Wayland's life of Dr. Judson, and collected her poems, which were published under the title of the "Olio." Her other works are: "The Kathayan Slave," a collection of missionary writings in prose and verse, and "My Two Sisters." Her magazine tales and sketches had been collected and published before she left America, under the title of "Alderbrook."

JUGGERNAUT, or JUGGERNAUTH, a town and temple in British India, in the district of Cuttack and presidency of Bengal. The town lies on the N. W. shore of the bay of Bengal, on the coast of Orissa. The ground on which it stands is esteemed holy, and is held free of rent on condition of performing certain services in and about the temple. The principal street is composed chiefly of religious establishments called maths, which consist of stone buildings with low-pillared verandas in front and shaded by trees. At the end of this street, which is very wide, rises the celebrated temple. In the vicinity of the town are luxuriant groves and gardens, and many fine tanks of great antiquity. Between the S. W. side of the town and the sea are numerous ancient edifices nearly buried in the drifting sand. The town is 250 m. S. W. from Calcutta, and contains a population of 30,000.-The temple of Juggernaut stands

within a square enclosure, surrounded by a lofty stone wall, each side of which measures 650 feet, making an area of about 10 acres. On the E. side is a grand gateway from which a broad flight of steps leads to a terrace 20 feet high, enclosed by a second wall, each side of which measures 445 feet. From this terrace the great pagoda rises, from a base of 30 feet square, to the height of 200 feet above the ground. It tapers from bottom to top, and is rounded off in the upper part. Most of the Hindoo deities have temples within the enclosure. The great temple is dedicated to Krishna, considered as an avatar or incarnation of Vishnu, and derives its name from his title Juggernaut (properly Jagatnatha, "the lord of the world"). Siva and Subhadra are the next principal objects of adoration, and these three deities are respectively represented by three frightful-looking idols made of blocks of wood about 6 feet high, each surmounted by a grim representation of the human countenance. The block representing Krishna is painted dark blue, while Siva's image is white, and Subhadra's yellow. Each idol is provided with a chariot, which is a lofty platform mounted on wheels. That of Juggernaut or Krishna is the largest, 43 feet high, 34 feet square, and is mounted on 16 wheels, each 6 feet in diameter. The Rath Jatra, or great festival of Juggernaut, occurs in March when the moon is of a certain age, and the idols are then taken on their chariots to visit their country house, about 1 m. from the temple. The chariots are drawn by long ropes held by enthusiastic thousands of men, women, and children, while priests standing on the platforms sing and repeat obscene stories, accompanied by corresponding gestures, amid the applauses of the multitude. In former years some of the votaries were occasionally sacrificed by falling accidentally or by design before the chariot wheels, and being crushed to death by the ponderous rolling vehicle; but latterly there have been no occurrences of this sort. The temple of Juggernaut is of considerable antiquity. The present building is supposed to have been completed in 1198 at a cost of more than $2,000,000. The British obtained possession of the place in 1803. Its former masters, the Mahrattas, had levied a tax upon the pilgrims resorting thither, and out of the large sum thus raised granted a small allowance to defray the expenses of the temple. The British continued this tax and the provision for the maintenance of the temple until 1839, when the tax was abolished and an annual donation from the public treasury given to the priests. In consequence of the scandal created by the spectacle of a Christian government contributing to support the most obscene rites of heathen worship, this donation has recently been withheld, and the temple now depends on a pilgrim tax collected by the native authorities.

JUGGLER, one who practises or exhibits tricks by sleight of hand, or who makes sport by tricks of extraordinary and deceptive dexterity

The further we go back in history the more do we find the juggler assuming the character of the thaumaturgist or worker of serious marvels; and in the 16th century men were burned alive in Spain and Italy for performances which now excite but little wonder. But in the earliest times, when knowledge and science were devoted to strengthening heathen religion, juggling was a real power, and formed the most efficient means of sustaining the dignity of the priesthood. The talent of so wise a body of men as the hierarchy of India and Egypt carried thaumaturgy to an incredible extent, and it is by no means impossible that a great proportion of the marvels ascribed by legend to magicians were actually or apparently performed. The investigations of Salverte have shown in what manner most of these could have been done, and with what effect, especially in the depths of temples, before witnesses filled with awe and devoid of doubt. Thus Iamblichus (De Mysteriis, cap. 29) and Porphyry speak of those who showed the apparitions of gods in the air; a trick explained by Robertson ("Memoirs," vol. i. p. 354) to be of easy performance. The wonder-worker Maximus probably used a similar secret when, on burning incense before a statue of Hecate, the goddess was seen to laugh so plainly as to fill all present with horror. Ordinary jugglers at the present day show the face of another person to those looking in a mirror, a trick also used by fortune tellers to exhibit future husbands to superstitious girls. This, which is done by a very simple optical contrivance sold in many shops, perfectly explains the manner in which the Agrippas and Fausts of the middle ages, as well as the earlier magicians, showed those who were supposed to be absent, or the forms of the departed, as Cleonice appeared to Pausanias. Juggling, properly regarded, is a science, the principal of whose divisions is that of sleight of hand or substitution. The commonest tricks performed by these means have been known to all cultivated races. The tosser of knives and balls, the marvellous balancer, the producer of unexpected objects from strange receptacles, occur in Saxon MSS. and on the walls of Egyptian and Etruscan tombs; they amazed the Norseman and the Roman; and when the troubadour degenerated to a vagabond, he became a jongleur (Lat. joculator), whence the word juggler. The tying and untying of intricate knots, which has even in these days been attributed to supernatural agency, yet which is shown by every juggler, leads us back to the Scottish warlock whom no bonds could hold, and to the symbolic mazes of Runic and Gordian ties. Within a few years London was amazed at a man who could tell one person in secret what card it was that another thought of. Lord Bacon (Sylva Sylvarum, cent. ix. 946) tells of one that "did first whisper the Man in the Eare, that such a Man shoulde think such a Card." Those who have seen glasses or chains broken, and handkerchiefs apparently torn to pieces, and then restored to the owners,