of one of his ancestors. Nearly a century later Mary (d. 1543) the heiress of these two duchies, married John, the heir of the duchy of Cleves, and in 1521 the three duchies, Jülich, Berg and Cleves, together with the counties of Ravensberg and La Marck, were united under John’s sway. John died in 1539 and was succeeded by his son William who reigned until 1592.
At the beginning of the 17th century the duchies became very prominent in European politics. The reigning duke, John William, was childless and insane, and several princes were only waiting for his demise in order to seize his lands. The most prominent of these princes were two Protestant princes, Philip Louis, count palatine of Neuburg, who was married to the duke’s sister Anna, and John Sigismund, elector of Brandenburg, whose wife was the daughter of another sister. Two other sisters were married to princes of minor importance. Moreover, by virtue of an imperial promise made in 1485 and renewed in 1495, the elector of Saxony claimed the duchies of Jülich and Berg, while the proximity of the coveted lands to the Netherlands made their fate a matter of great moment to the Dutch. When it is remembered that at this time there was a great deal of tension between the Roman Catholics and the Protestants, who were fairly evenly matched in the duchies, and that the rivalry between France and the Empire was very keen, it will be seen that the situation lacked no element of discord. In March 1609 Duke John William died. Having assured themselves of the support of Henry IV. of France and of the Evangelical Union, Brandenburg and Neuburg at once occupied the duchies. To counter this stroke and to support the Saxon claim, the emperor Rudolph II. ordered some imperialist and Spanish troops to seize the disputed lands, and it was probably only the murder of Henry IV. in May 1610 and the death of the head of the Evangelical Union, the elector palatine, Frederick IV., in the following September, which prevented, or rather delayed, a great European war. About this time the emperor adjudged the duchies to Saxony, while the Dutch captured the fortress of Jülich; but for all practical purposes victory remained with the “possessing princes,” as Brandenburg and Neuburg were called, who continued to occupy and to administer the lands. These two princes had made a compact at Dortmund in 1609 to act together in defence of their rights, but proposals for a marriage alliance between the two houses broke down and differences soon arose between them. The next important step was the timely conversion of the count palatine’s heir, Wolfgang William of Neuburg, to Roman Catholicism, and his marriage with a daughter of the powerful Roman Catholic prince, Duke Maximilian of Bavaria. The rupture between the possessing princes was now complete. Each invited foreign aid. Dutch troops marched to assist the elector of Brandenburg and Spanish ones came to aid the count palatine, but through the intervention of England and France peace was made and the treaty of Xanten was signed in November 1614. By this arrangement Brandenburg obtained Jülich and Berg, the rest of the lands falling to the count palatine. In 1666 the great elector, Frederick William of Brandenburg, made with William, count palatine of Neuburg, a treaty of mutual succession to the duchies, providing that in case the male line of either house became extinct the other should inherit its lands.
The succession to the duchy of Jülich was again a matter of interest in the earlier part of the 18th century. The family of the counts palatine of Neuburg was threatened with extinction and the emperor Charles VI. promised the succession to Jülich to the Prussian king, Frederick William I., in return for a guarantee of the pragmatic sanction. A little later, however, he promised the same duchy to the count palatine of Sulzbach, a kinsman of the count palatine of Neuburg. Then Frederick the Great, having secured Silesia, abandoned his claim to Jülich, which thus passed to Sulzbach when, in 1742, the family of Neuburg became extinct. From Sulzbach the duchy came to the electors palatine of the Rhine, and, when this family died out in 1799, to the elector of Bavaria, the head of the other branch of the house of Wittelsbach. In 1801 Jülich was seized by France, and by the settlement of 1815 it came into the hands of Prussia. Its area was just over 1600 sq. m. and its population about 400,000.
See Kuhl, Geschichte der Stadt Jülich; M. Ritter, Sachsen und der Jülicher Erbfolgestreit (1873), and Der Jülicher Erbfolgekrieg, 1610 und 1611 (1877); A. Müller, Der Jülich-Klevesche Erbfolgestreit im Jahre 1614 (1900) and H. H. Koch, Die Reformation im Herzogtum Jülich (1883–1888).
JULIEN, STANISLAS (1797?–1873), French orientalist, was
born at Orleans, probably on the 13th of April 1797. Stanislas
Julien, a mechanic of Orleans, had two sons, Noël, born on the
13th of April 1797, and Stanislas, born on the 20th of September
1799. It appears that the younger son died in America, and
that Noël then adopted his brother’s name. He studied classics
at the collège de France, and in 1821 was appointed assistant
professor of Greek. In the same year he published an edition of
the Ἑλένης ἁρπαγή of Coluthus, with versions in French, Latin,
English, German, Italian and Spanish. He attended the lectures
of Abel Rémusat on Chinese, and his progress was as rapid as it
had been in other languages. From the first, as if by intuition,
he mastered the genius of the language; and in 1824 he published
a Latin translation of a part of the works of Mencius (Mang-tse),
one of the nine classical books of the Chinese. Soon afterwards
he translated the modern Greek odes of Kalvos under the title
of La Lyre patriotique de la Grèce. But such works were not
profitable in a commercial sense, and, being without any patrimony,
Julien was glad to accept the assistance of Sir William
Drummond and others, until in 1827 he was appointed sublibrarian
to the French institute. In 1832 he succeeded Rémusat
as professor of Chinese at the collège de France. In 1833 he was
elected a member of the Académie des Inscriptions in the place
of the orientalist, Antoine Jean Saint-Martin. For some years
his studies had been directed towards the dramatic and lighter
literature of the Chinese, and in rapid succession he now brought
out translations of the Hoei-lan-ki (L’Histoire du cercle de craie),
a drama in which occurs a scene curiously analogous to the judgment
of Solomon; the Pih shay tsing ki; and the Tchao-chi kou
eul, upon which Voltaire had founded his Orphelin de la Chine
(1755). With the versatility which belonged to his genius, he
next turned, apparently without difficulty, to the very different
style common to Taoist writings, and translated in 1835 Le Livre
des récompenses et des peines of Lao-tsze. About this time the
cultivation of silkworms was beginning to attract attention in
France, and by order of the minister of agriculture Julien compiled,
in 1837, a Résumé des principaux traités chinois sur la
culture des mûriers, et l’éducation des vers-à-soie, which was
speedily translated into English, German, Italian and Russian.
Nothing was more characteristic of his method of studying Chinese than his habit of collecting every peculiarity of idiom and expression which he met with in his reading; and, in order that others might reap the benefit of his experiences, he published in 1841 Discussions grammaticales sur certaines règles de position qui, en chinois, jouent le même rôle que les inflexions dans les autres langues, which he followed in 1842 by Exercices pratiques d’analyse, de syntaxe, et de lexigraphie chinoise. Meanwhile in 1839, he had been appointed joint keeper of the Bibliothèque royale, with the especial superintendence of the Chinese books, and shortly afterwards he was made administrator of the collège de France.
The facility with which he had learned Chinese, and the success which his proficiency commanded, naturally inclined less gifted scholars to resent the impatience with which he regarded their mistakes, and at different times bitter controversies arose between Julien and his fellow sinologues on the one subject which they had in common. In 1842 appeared from his busy pen a translation of the Tao te King, the celebrated work in which Lao-tsze attempted to explain his idea of the relation existing between the universe and something which he called Tao, and on which the religion of Taoism is based. From Taoism to Buddhism was a natural transition, and about this time Julien turned his attention to the Buddhist literature of China, and more especially to the travels of Buddhist pilgrims to India. In order that he might better understand the references to Indian institutions,
