VOLUME XV SLICE III Japan (part) to Jeveros (continued 9)

JEROBOAM (Heb. yārob‘ām, apparently “Am [‘the clan,’ here perhaps a divine name] contends”; LXX. ιεροβοαμ), the name of two kings in the Bible.

1. The first king of (north) Israel after the disruption (see Solomon). According to the traditions of his early life (1 Kings xi. 26 sqq. and LXX.), he was an Ephraimite who for his ability was placed over the forced levy of Ephraim and Manasseh. Having subsequently incurred Solomon’s suspicions he fled to Shishak, king of Egypt, and remained with him until Rehoboam’s accession. When the latter came to be made king at Shechem, the old religious centre (see Abimelech), hopes were entertained that a more lenient policy would be introduced. But Rehoboam refused to depart from Solomon’s despotic rule, and was tactless enough to send Adoniram, the overseer of the corvée. He was stoned to death, and Rehoboam realizing the temper of the people fled to Jerusalem and prepared for war. Jeroboam became the recognized leader of the northern tribes.1 Conflicts occurred (1 Kings xiv. 30), but no details are preserved except the late story of Rehoboam’s son Abijah in 2 Chron. xiii. Jeroboam’s chief achievement was the fortification of Shechem (his new capital) and of Penuel in east Jordan. To counteract the influence of Jerusalem he established golden calves at Dan and Bethel, an act which to later ages was as gross a piece of wickedness as his rebellion against the legitimate dynasty of Judah. No notice has survived of Shishak’s invasion of Israel (see Rehoboam), and after a reign of twenty-two years Jeroboam was succeeded by Nadab, whose violent death two years later brought the whole house of Jeroboam to an end.

The history of the separation of Judah and Israel in the 10th century B.C. was written from a strong religious standpoint at a date considerably later than the event itself. The visit of Ahijah to Shiloh (xi. 29-39), to announce symbolically the rending of the kingdom, replaces some account of a rebellion in which Jeroboam “lifted up his hand” (v. 27) against Solomon. To such an account, not to the incident of Ahijah and the cloak, his flight (v. 40) is the natural sequel. The story of Ahijah’s prophecy against Jeroboam (ch. xiv.) is not in the original LXX., but another version of the same narrative appears at xii. 24 (LXX.), in which there is no reference to a previous promise to Jeroboam through Ahijah, but the prophet is introduced as a new character. Further, in this version (xii. 24) the incident of the tearing of the cloak is related of Shemaiah and placed at the convention of Shechem. Shemaiah is the prophet who counselled Rehoboam to refrain from war (xii. 21-24); the injunction is opposed to xiv. 30, but appears to be intended to explain Rehoboam’s failure to overcome north Israel. (See W. R. Smith, Old Test. in Jewish Church (2nd ed.), 117 sqq.; Winckler, Alte Test. Untersuch. 12 sqq., and J. Skinner, Century Bible: Kings, pp. 443 sqq.)

2. Jeroboam, son of Joash (2) a contemporary of Azariah king of Judah. He was one of the greatest of the kings of Israel. He succeeded in breaking the power of Damascus, which had long been devastating his land, and extended his kingdom from Hamath on the Orontes to the Dead Sea. The brief summary of his achievements preserved in 2 Kings xiv. 23 sqq. may be supplemented by the original writings of Amos and Hosea.2 There appears to be an allusion in Amos vi. 13 to the recovery of Ashteroth-Karnaim and Lodebar in E. Jordan, and the conquest of Moab (Isa. xv. seq.) is often ascribed to this reign. After a period of prosperity, internal disturbances broke out and the northern kingdom hastened to its fall. Jeroboam was succeeded by his son Zechariah, who after six months was killed at Ibleam (so read in 2 Kings xv. 10; cp. ix. 27, murder of Ahaziah) by Shallum the son of Jabesh—i.e. possibly of Jabesh-Gilead—who a month later fell to Menahem (q.v.).

(S. A. C.)

See, further, Jews §§ 7, 9 and §§ 12, 13.

1 On the variant traditions in the Hebrew text and the Septuagint, see the commentaries on Kings.

2 See also Jonah. In 2 Kings xiv. 28, “Hamath, which had belonged to Judah” (R.V.) is incorrect; Winckler (Keilinschrift. u. Alte Test., 2nd ed., 262) suspects a reference to Israel’s overlordship in Judah; Burney (Heb. Text of Kings) reads: “how he fought with Damascus and how he turned away the wrath of Yahweh from Israel”; see also Ency. Bib. col. 2406 n. 4, and the commentaries.

JEROME, ST (Hieronymus, in full Eusebius Sophronius Hieronymus) (c. 340-420), was born at Strido (modern Strigau?), a town on the border of Dalmatia fronting Pannonia, destroyed by the Goths in A.D. 377. What is known of Jerome has mostly been recovered from his own writings. He appears to have been born about 340; his parents were Christians, orthodox though living among people mostly Arians and wealthy. He was at first educated at home, Bonosus, a life-long friend, sharing his youthful studies, and was afterwards sent to Rome. Donatus taught him grammar and explained the Latin poets. Victorinus taught him rhetoric. He attended the law-courts, and listened to the Roman advocates pleading in the Forum. He went to the schools of philosophy, and heard lectures on Plato, Diogenes, Clitomachus and Carneades; the conjunction of names show how philosophy had become a dead tradition. accuracy of his version: “Let him who would challenge aught in this translation,” he says, “ask the Jews.” The result of all this labour was the Latin translation of the Scriptures which, in spite of much opposition from the more conservative party in the church, afterwards became the Vulgate or authorized version; but the Vulgate as we have it now is not exactly Jerome’s Vulgate, for it suffered a good deal from changes made under the influence of the older translations; the text became very corrupt during the middle ages, and in particular all the Apocrypha, except Tobit and Judith, which Jerome translated from the Chaldee, were added from the older versions. (See Bible: O.T. Versions.)

Notwithstanding the labour involved in translating the Scriptures, Jerome found time to do a great deal of literary work, and also to indulge in violent controversy. Earlier in life he had a great admiration for Origen, and translated many of his works, and this lasted after he had settled at Bethlehem, for in 389 he translated Origen’s homilies on Luke; but he came to change his opinion and wrote violently against two admirers of the great Alexandrian scholar, John, bishop of Jerusalem, and his own former friend Rufinus.

At Bethlehem also he found time to finish Didymi de spiritu sancto liber, a translation begun at Rome at the request of Pope Damasus, to denounce the revival of Gnostic heresies by Jovinianus and Vigilantius (Adv. Jovinianum lib. II. and Contra Vigilantium liber), and to repeat his admiration of the hermit life in his Vita S. Hilarionis eremitae, in his Vita Malchi monachi captivi, in his translations of the Rule of St Pachomius (the Benedict of Egypt), and in his S. Pachomii et S. Theodorici epistolae et verba mystica. He also wrote at Bethlehem De viris illustribus sive de scriptoribus ecclesiasticis, a church history in biographies, ending with the life of the author; De nominibus Hebraicis, compiled from Philo and Origen; and De situ et nominibus locorum Hebraicorum.1 At the same place, too, he wrote Quaestiones Hebraicae on Genesis,2 and a series of commentaries on Isaiah, Jeremiah, Ezekiel, Daniel, the Twelve Minor Prophets, Matthew and the Epistles of St Paul. About 394 Jerome came to know Augustine, for whom he held a high regard. He engaged in the Pelagian controversy with more than even his usual bitterness (Dialogi contra pelagianos); and it is said that the violence of his invective so provoked his opponents that an armed mob attacked the monastery, and that Jerome was forced to flee and to remain in concealment for nearly two years. He returned to Bethlehem in 418, and after a lingering illness died on the 30th of September 420.

Jerome “is one of the few Fathers to whom the title of Saint appears to have been given in recognition of services rendered to the Church rather than for eminent sanctity. He is the great Christian scholar of his age, rather than the profound theologian or the wise guide of souls.” His great work was the Vulgate, but his achievements in other fields would have sufficed to distinguish him. His commentaries are valuable because of his knowledge of Greek and Hebrew, his varied interests, and his comparative freedom from allegory. To him we owe the distinction between canonical and apocryphal writings; in the Prologus Galeatus prefixed to his version of Samuel and Kings, he says that the church reads the Apocrypha “for the edification of the people, not for confirming the authority of ecclesiastical doctrines.” He was a pioneer in the fields of patrology and of biblical archaeology. In controversy he was too fond of mingling personal abuse with legitimate argument, and this weakness mars his letters, which were held in high admiration in the early middle ages, and are valuable for their history of the man and his times. Luther in his Table Talk condemns them as dealing only with fasting, meats, virginity, &c. “If he only had insisted upon the works of faith and performed them! But he teaches nothing either about faith, or love, or hope, or the works of faith.”

Editions of the complete works: Erasmus (9 vols., Basel, 1516-1520); Mar. Victorius, bishop of Rieti (9 vols., Rome, 1565-1572); F. Calixtus and A. Tribbechovius (12 vols., Frankfort and Leipzig, 1684-1690); J. Martianay (5 vols., incomplete Benedictine ed., Paris, 1693-1706); D. Vallarsi (11 vols., Verona, 1734-1742), the best; Migne, Patrol. Ser. Lat. (xxii.-xxix.). The De viris illust. was edited by Herding in 1879. A selection is given in translation by W. H. Fremantle, “Select Library of Nicene and Post Nicene Fathers,” 2nd series, vol. vi. (New York, 1893). Biographies are prefixed to most of the above editions. See also lives by F. Z. Collombet (Paris and Lyons, 1844); O. Zöckler (Gotha, 1865); E. L. Cutts (London, 1878); C. Martin (London, 1888); P. Largent (Paris, 1898); F. W. Farrar, Lives of the Fathers, ii. 150-297 (Edinburgh, 1889). Additional literature is cited in Hauck-Herzog’s Realencyk. für prot. Theol. viii. 42.

1 Compare the critical edition of these two works in Lagarde’s Onomastica sacra (Götting. 1870).

2 See Lagarde’s edition appended to his Genesis Graece (Leipzig, 1868).

JEROME, JEROME KLAPKA (1859- ), English author, was born on the 2nd of May 1859. He was educated at the philological school, Marylebone, London; and was by turns clerk, schoolmaster and actor, before he settled down to journalism. He made his reputation as a humorist in 1889 with Idle Thoughts of an Idle Fellow and Three Men in a Boat, and from 1892 to 1897 he was co-editor of the Idler with Robert Barr. At the same time he was also the editor of To-Day. A one-act play of his, Barbara, was produced at the Globe theatre in 1886, and was followed by many others, among them Sunset (1888), Wood Barrow Farm (1891), The Passing of the Third Floor Back (1907). Among his later books are Letters to Clorinda (1898), The Second Thoughts of an Idle Fellow (1898), Three Men on the Bummel (1900), Tommy and Co. (1904), They and I (1909).

JEROME OF PRAGUE (d. 1416), an early Bohemian church-reformer and friend of John Hus. Jerome’s part in the Hussite movement was formerly much over-rated. Very little is known of his early years. He is stated to have belonged to a noble Bohemian family1 and to have been a few years younger than Hus. After beginning his studies at the university of Prague, where he never attempted to obtain any ecclesiastical office, Jerome proceeded to Oxford in 1398. There he became greatly impressed by the writings of Wycliffe, of whose Dialogus and Trialogus he made copies. Always inclined to a roving life, he soon proceeded to the university of Paris and afterwards continued his studies at Cologne and Heidelberg, returning to Prague in 1407. In 1403 he is stated to have undertaken a journey to Jerusalem. At Paris his open advocacy of the views of Wycliffe brought him into conflict with John Gerson, chancellor of the university. In Prague Jerome soon attracted attention by his advanced and outspoken opinions. He gave great offence also by exhibiting a portrait of Wycliffe in his room. Jerome was soon on terms of friendship with Hus, and took part in all the controversies of the university. When in 1408 a French embassy arrived at Kutná Hora, the residence of King Wenceslaus of Bohemia, and proposed that the papal schism should be terminated by the refusal of the temporal authorities further to recognize either of the rival popes, Wenceslaus summoned to Kutná Hora the members of the university. The Bohemian magistri spoke strongly in favour of the French proposals, while the Germans maintained their allegiance to the Roman pope, Gregory XII. The reorganization of the university was also discussed, and as Wenceslaus for a time favoured the Germans, Hus and Jerome, as leaders of the Bohemians, incurred the anger of the king, who threatened them with death by fire should they oppose his will.

In 1410 Jerome, who had incurred the hostility of the archbishop of Prague by his speeches in favour of Wycliffe’s teaching, went to Ofen, where King Sigismund of Hungary resided, and, though a layman, preached before the king denouncing strongly the rapacity and immorality of the clergy. Sigismund shortly afterwards received a letter from the archbishop of Prague containing accusations against Jerome. He was imprisoned by order of the king, but does not appear to have been detained long in Hungary. Appearing at Vienna, he was again brought before the ecclesiastical authorities. He was accused of spreading Wycliffe’s doctrines, and his general conduct at Oxford, Paris, Cologne, Prague and Ofen was censured. Jerome vowed that he would not leave Vienna till he had cleared himself from the accusation of heresy. Shortly afterwards he secretly left Vienna, declaring that this promise had been forced on him. He went first to Vöttau in Moravia, and then to Prague. In 1412 the representatives of Pope Gregory XII. publicly offered indulgences for sale at Prague, wishing to raise money for the pope’s campaign against King Ladislaus of Naples, an adherent of the antipope of Avignon. Contrary to the wishes of the archbishop of Prague a meeting of the members of the university took place, at which both Hus and Jerome spoke strongly against the sale of indulgences. The fiery eloquence of Jerome, which is noted by all contemporary writers, obtained for him greater success even than that of Hus, particularly among the younger students, who conducted him in triumph to his dwelling-place. Shortly afterwards Jerome proceeded to Poland—it is said on the invitation of King Wladislaus. His courtly manners and his eloquence here also caused him to become very popular, but he again met with strong opposition from the Roman Church. While travelling with the grand-duke Lithold of Lithuania Jerome took part in the religious services of the Greek Orthodox Church.

During his stay in northern Europe Jerome received the news that Hus had been summoned to appear before the council of Constance. He wrote to his friend advising him to do so and adding that he would also proceed there to afford him assistance. Contrary to the advice of Hus he arrived at Constance on the 4th of April 1415. Advised to fly immediately to Bohemia, he succeeded in reaching Hirschau, only 25 m. from the Bohemian frontier. He was here arrested and brought back in chains to Constance, where he was examined by judges appointed by the council. His courage failed him in prison and, to regain his freedom, he renounced the doctrines of Wycliffe and Hus. He declared that Hus had been justly executed and stated in a letter addressed on the 12th of August 1415 to Lacek, lord of Kravâř—the only literary document of Jerome that has been preserved—that “the dead man (Hus) had written many false and harmful things.” Full confidence was not placed in Jerome’s recantation. He claimed to be heard at a general meeting of the council, and this was granted to him. He now again maintained all the theories which he had formerly advocated, and, after a trial that lasted only one day, he was condemned to be burnt as a heretic. The sentence was immediately carried out on the 30th of May 1416, and he met his death with fortitude. As Poggio Bracciolini writes, “none of the Stoics with so constant and brave a soul endured death, which he (Jerome) seemed rather to long for.” The eloquence of the Italian humanist has bestowed a not entirely merited aureole on the memory of Jerome of Prague.

See all works dealing with Hus; and indeed all histories of Bohemia contain detailed accounts of the career of Jerome. The Lives of John Wicliffe, Lord Cobham, John Huss, Jerome of Prague and Žižka by William Gilpin (London, 1765) still has a certain value. (L.)

1 The statement that Jerome’s family name was Faulfiss, is founded on a misunderstood passage of Aeneas Sylvius, Historica Bohemica. Aeneas Sylvius names as one of the early Bohemian reformers a man “genere nobilis, ex domo quam Putridi Piscis vacant.” This was erroneously believed to refer to Jerome.

JERROLD, DOUGLAS WILLIAM (1803-1857), English dramatist and man of letters, was born in London on the 3rd of January 1803. His father, Samuel Jerrold, actor, was at that time lessee of the little theatre of Wilsby near Cranbrook in Kent, but in 1807 he removed to Sheerness. There, among the bluejackets who swarmed in the port during the war with France, Douglas grew into boyhood. He occasionally took a child’s part on the stage, but his father’s profession had little attraction for the boy. In December 1813 he joined the guardship “Namur,” where he had Jane Austen’s brother as captain, and he served as a midshipman until the peace of 1815. He saw nothing of the war save a number of wounded soldiers from Waterloo; but till his dying day there lingered traces of his early passion for the sea. The peace of 1815 ruined Samuel Jerrold; there was no more prize money. On the 1st of January 1816 he removed with his family to London, where the ex-midshipman began the world again as a printer’s apprentice, and in 1819 became a compositor in the printing-office of the Sunday Monitor. Several short papers and copies of verses by him had already appeared in the sixpenny magazines, and one evening he dropped into the editor’s box a criticism of the opera Der Freischütz. Next morning he received his own copy to set up, together with a flattering note from the editor, requesting further contributions from the anonymous author. Thenceforward Jerrold was engaged in journalism. In 1821 a comedy that he had composed in his fifteenth year was brought out at Sadler’s Wells theatre, under the title More Frightened than Hurt. Other pieces followed, and in 1825 he was engaged for a few pounds weekly to produce dramas and farces to the order of Davidge of the Coburg theatre. In the autumn of 1824 the “little Shakespeare in a camlet cloak,” as he was called, married Mary Swann; and, while he was engaged with the drama at night, he was steadily pushing his way as a journalist. For a short while he was part proprietor of a small Sunday newspaper. In 1829, through a quarrel with the exacting Davidge, Jerrold left the Coburg; and his three-act melodrama, Black-eyed Susan; or, All in the Downs, was brought out by R. W. Elliston at the Surrey theatre. The success of the piece was enormous. With its free gallant sea-flavour, it took the town by storm, and “all London went over the water to see it.” Elliston made a fortune by the piece; T. P. Cooke, who played William, made his reputation; Jerrold received about £60 and was engaged as dramatic author at five pounds a week. But his fame as a dramatist was achieved. In 1830 it was proposed that he should adapt something from the French for Drury Lane. “No,” was his reply, “I shall come into this theatre as an original dramatist or not at all.” The Bride of Ludgate (December 8, 1831) was the first of a number of his plays produced at Drury Lane. The other patent houses threw their doors open to him also (the Adelphi had already done so); and in 1836 Jerrold became co-manager of the Strand theatre with W. J. Hammond, his brother-in-law. The venture was not successful, and the partnership was dissolved. While it lasted Jerrold wrote his only tragedy, The Painter of Ghent, and himself appeared in the title-rôle, without any very marked success. He continued to write sparkling comedies till 1854, the date of his last piece, The Heart of Gold.

Meanwhile he had won his way to the pages of numerous periodicals—before 1830 of the second-rate magazines only, but after that to those of more importance. He was a contributor to the Monthly Magazine, Blackwood’s, the New Monthly, and the Athenaeum. To Punch, the publication which of all others is associated with his name, he contributed from its second number in 1841 till within a few days of his death. He founded and edited for some time, though with indifferent success, the Illuminated Magazine, Jerrold’s Shilling Magazine, and Douglas Jerrold’s Weekly Newspaper; and under his editorship Lloyd’s Weekly Newspaper rose from almost nonentity to a circulation of 182,000. The history of his later years is little more than a catalogue of his literary productions, interrupted now and again by brief visits to the Continent or to the country. Douglas Jerrold died at his house, Kilburn Priory, in London, on the 8th of June 1857.

Jerrold’s figure was small and spare, and in later years bowed almost to deformity. His features were strongly marked and expressive from the thin humorous lips to the keen blue eyes gleaming from beneath the shaggy eyebrows. He was brisk and active, with the careless bluffness of a sailor. Open and sincere, he concealed neither his anger nor his pleasure; to his simple frankness all polite duplicity was distasteful. The cynical side of his nature he kept for his writings; in private life his hand was always open. In politics Jerrold was a Liberal, and he gave eager sympathy to Kossuth, Mazzini and Louis Blanc. In social politics especially he took an eager part; he never tired of declaiming against the horrors of war, the luxury of bishops, and the iniquity of capital punishment.

Douglas Jerrold is now perhaps better known from his reputation as a brilliant wit in conversation than from his writings. As a dramatist he was very popular, though his plays have not kept the stage. He dealt with rather humbler forms of social life than had commonly been represented on the boards. He was one of the first and certainly one of the most successful of those who in defence of the native English drama endeavoured to stem the tide of translation from the French, which threatened early in the 19th century altogether to drown original native talent. His skill in construction and his mastery of epigram and brilliant dialogue are well exemplified in his comedy, Time Works Wonders (Haymarket, April 26, 1845). The tales and sketches which form the bulk of Jerrold’s collected works vary much in skill and interest; but, although there are evident traces of their having been composed from week to week, they are always marked by keen satirical observation and pungent wit.

Among the best known of his numerous works are: Men of Character (1838), including “Job Pippin: The man who couldn’t help it,” and other sketches of the same kind; Cakes and Ale (2 vols., 1842), a collection of short papers and whimsical stories; some more serious novels—The Story of a Feather (1844), The Chronicles of Clovernook (1846), A Man made of Money (1849); and St Giles and St James (1851); and various series of papers reprinted from Punch—Punch’s Letters to his Son (1843), Punch’s Complete Letter-writer (1845), and the famous Mrs Caudle’s Curtain Lectures (1846).

See W. B. Jerrold, Life and Remains of Douglas Jerrold (1859). A collected edition of his writings appeared in 1851-1854, and The Works of Douglas Jerrold, with a memoir by his son, W. B. Jerrold, in 1863-1864; but neither is complete. Among the numerous selections from his tales and witticisms are two edited by his grandson, Walter Jerrold, Bons Mots of Charles Dickens and Douglas Jerrold (new ed. 1904), and The Essays of Douglas Jerrold (1903), illustrated by H. M. Brock. See also The Wit and Opinions of Douglas Jerrold (1858), edited by W. B. Jerrold.

His eldest son, William Blanchard Jerrold (1826-1884), English journalist and author, was born in London on the 23rd of December 1826, and abandoning the artistic career for which he was educated, began newspaper work at an early age there. He was appointed Crystal Palace commissioner to Sweden in 1853, and wrote A Brage-Beaker with the Swedes (1854) on his return. In 1855 he was sent to the Paris exhibition as correspondent for several London papers, and from that time he lived much in Paris. In 1857 he succeeded his father as editor of Lloyd’s Weekly Newspaper, a post which he held for twenty-six years. During the Civil War in America he strongly supported the North, and several of his leading articles were reprinted and placarded in New York by the federal government. He was the founder and president of the English branch of the international literary association for the assimilation of copyright laws. Four of his plays were successfully produced on the London stage, the popular farce Cool as a Cucumber (Lyceum 1851) being the best known. His French experiences resulted in a number of books, most important of which is his Life of Napoleon III. (1874). He was occupied in writing the biography of Gustave Doré, who had illustrated several of his books, when he died on the 10th of March 1884.

Among his books are A Story of Social Distinction (1848), Life and Remains of Douglas Jerrold (1859), Up and Down in the World (1863), The Children of Lutetia (1864), Cent per Cent (1871), At Home in Paris (1871), The Best of all Good Company (1871-1873), and The Life of George Cruikshank (1882).

JERRY, a short form of the name Jeremiah, applied to various common objects, and more particularly to a machine for finishing cloth. The expression “jerry-built” is applied to houses built badly and of inferior materials, and run up by a speculative builder. There seems to be no foundation for the assertion that this expression was occasioned by the work of a firm of Liverpool builders named Jerry.

JERSEY, EARLS OF. Sir Edward Villiers (c. 1656-1711), son of Sir Edward Villiers (1620-1689), of Richmond, Surrey, was created Baron Villiers and Viscount Villiers in 1691 and earl of Jersey in 1697. His grandfather, Sir Edward Villiers (c. 1585-1626), master of the mint and president of Munster, was half-brother of George Villiers, 1st duke of Buckingham, and of Christopher Villiers, 1st earl of Anglesey; his sister was Elizabeth Villiers, the mistress of William III., and afterwards countess of Orkney. Villiers was knight-marshal of the royal household in succession to his father; master of the horse to Queen Mary; and lord chamberlain to William III. and Queen Anne. In 1696 he represented his country at the congress of Ryswick; he was ambassador at the Hague, and after becoming an earl was ambassador in Paris. In 1699 he was made secretary of state for the southern department, and on three occasions he was one of the lords justices of England. In 1704 he was dismissed from office by Anne, and after this event he was concerned in some of the Jacobite schemes. He died on the 25th of August 1711. The 2nd earl was his son William (c. 1682-1721), an adherent of the exiled house of Stuart, and the 3rd earl was the latter’s son William (d. 1769), who succeeded his kinsman John Fitzgerald (c. 1692-1766) as 6th Viscount Grandison. The 3rd earl’s son, George Bussy, the 4th earl (1735-1805), held several positions at the court of George III., and on account of his courtly manners was called the “prince of Maccaronies.” The 4th earl’s son, George, 5th earl of Jersey (1773-1859), one of the most celebrated fox-hunters of his time and a successful owner of racehorses, married Sarah Sophia (1785-1867), daughter of John Fane, 10th earl of Westmorland, and granddaughter of Robert Child, the banker. She inherited her grandfather’s great wealth, including his interest in Child’s bank, and with her husband took the name of Child-Villiers. Since this time the connexions of the earls of Jersey with Child’s bank has been maintained. Victor Albert George Child-Villiers (b. 1845) succeeded his father George Augustus (1808-1859), 6th earl, who had only held the title for three weeks, as 7th earl of Jersey in 1859. This nobleman was governor of New South Wales from 1890 to 1893.

JERSEY, the largest of the Channel Islands, belonging to Great Britain. Its chief town, St Helier, on the south coast of the island, is in 49° 12′ N., 2° 7′ W., 105 m. S. by E. of Portland Bill on the English coast, and 24 m. from the French coast to the east. Jersey is the southernmost of the more important islands of the group. It is of oblong form with a length of 10 m. from east to west and an extreme breadth of 6¼ m. The area is 28,717 acres, or 45 sq. m. Pop. (1901), 52,576.

The island reaches its greatest elevation (nearly 500 ft.) in the north, the land rising sharply from the north coast, and displaying bold and picturesque cliffs towards the sea. The east, south and west coasts consist of a succession of large open bays, shallow and rocky, with marshy or sandy shores separated by rocky headlands. The principal bays are Grève au Lançons, Grève de Lecq, St John’s and Bouley Bays on the north coast; St Catherine’s and Grouville Bays on the east; St Clement’s, St Aubin’s and St Brelade’s Bays on the south; and St Ouen’s Bay, the wide sweep of which occupies nearly the whole of the west coast. The sea in many places has encroached greatly on the land, and sand drifts have been found troublesome, especially on the west coast. The surface of the country is broken by winding valleys having a general direction from north to south, and as they approach the south uniting so as to form small plains. The lofty hedges which bound the small enclosures into which Jersey is divided, the trees and shrubberies which line the roads and cluster round the uplands and in almost every nook of the valleys unutilized for pasturage or tillage, give the island a luxuriant appearance, neutralizing the bare effect of the few sandy plains and sand-covered hills. Fruits and flowers indigenous to warm climates grow freely in the open air. The land, under careful cultivation, is rich and productive, the soil being generally a deep loam, especially in the valleys, but in the west shallow, light and sandy. The subsoil is usually gravel, but in some parts an unfertile clay. Some two-thirds of the total area is under cultivation, great numbers of cattle being pastured, and much market gardening practised. The potato crop is very large. The peasants take advantage of every bit of wall and every isolated nook of ground for growing fruit trees. Grapes are ripened under glass; oranges can be grown in sheltered situations, but the most common fruits are apples, which are used for cider, and pears. A manure of burnt sea-weed (vraic) is generally used. The pasturage is very rich, and is much improved by the application of this manure to the surface. The breed of cattle is kept pure by stringent laws against the importation of foreign animals. The milk is used almost exclusively to manufacture butter. The cattle are always housed in winter, but remain out at night from May till October. There was formerly a small black breed of horses peculiar to the island, but horses are now chiefly imported from France or England. Pigs are kept principally for local consumption, and only a few sheep are reared. Fish are not so plentiful as round the shores of Guernsey, but mackerel, turbot, cod, mullet and especially the conger eel are abundant at the Minquiers. There is a large oyster bed between Jersey and France, but partly on account of over-dredging the supply is not so abundant as formerly. There is a great variety of other shell fish. The fisheries, ship-building and boat-building employ many of the inhabitants. Kelp and iodine are manufactured from sea-weed. The principal exports are granite, fruit and vegetables (especially potatoes), butter and cattle; and the chief imports coal and articles of human consumption. Communications with England are maintained principally from Southampton and Weymouth, and there are regular steamship services from Granville and St Malo on the French coast. The Jersey railway runs west from St Helier round St Aubin’s Bay to St Aubin, and continues to Corbière at the south-western extremity of the island; and the Jersey eastern railway follows the southern and eastern coasts to Gorey. The island is intersected with a network of good roads.

Jersey is under a distinct and in several respects different form of administrative government from Guernsey and the smaller islands included in the bailiwick of Guernsey. For its peculiar constitution, system of justice, ecclesiastical arrangements and finance, see Channel Islands. There are twelve parishes, namely St Helier, Grouville, St Brelade, St Clement, St John, St Laurence, St Martin, St Mary, St Ouen, St Peter, St Saviour and Trinity. The population of the island nearly doubled between 1821 and 1901, but decreased from 54,518 to 52,576 between 1891 and 1901.

The history of Jersey is treated under Channel Islands. Among objects of antiquarian interest, a cromlech near Mont Orgueil is the finest of several examples. St Brelade’s church, probably the oldest in the island, dates from the 12th century; among the later churches St Helier’s, of the 14th century, may be mentioned. There are also some very early chapels, considered to date from the 10th century or earlier; among these may be noted the Chapelle-ès-Pêcheurs at St Brelade’s, and the picturesque chapel in the grounds of the manor of Rozel. The castle of Mont Orgueil, of which there are considerable remains, is believed to be founded upon the site of a Roman stronghold, and a “Caesar’s fort” still forms a part of it.

JERSEY CITY, a city and the county-seat of Hudson county, New Jersey, U.S.A., on a peninsula between the Hudson and Hackensack rivers at the N. and between New York and Newark bays at the S., opposite lower Manhattan Island. Pop. (1890), 163,003; (1900), 206,433, of whom 58,424 were foreign-born (19,314 Irish, 17,375 German, 4642 English, 3832 Italian, 1694 Russian, 1690 Scottish, 1643 Russian Poles, 1445 Austrian) and 3704 were negroes; (1910 census) 267,779. It is the eastern terminus of the Pennsylvania, the Lehigh Valley, the West Shore, the Central of New Jersey, the Baltimore & Ohio, the Northern of New Jersey (operated by the Erie), the Erie, the New York, Susquehanna & Western, and the New Jersey & New York (controlled by the Erie) railways, the first three using the Pennsylvania station; and of the little-used Morris canal. Jersey City is served by several inter-urban electric railways and by the tunnels of the Hudson & Manhattan railroad company to Dey St. and to 33rd St. and 6th Ave., New York City, and it also has docks of several lines of Transatlantic and coast steamers. The city occupies a land area of 14.3 sq. m. and has a water-front of about 12 m. Bergen Hill, a southerly extension of the Palisades, extends longitudinally through it from north to south. At the north end this hill rises on the east side precipitously to a height of nearly 200 ft.; on the west and south sides the slope is gradual. On the crest of the hill is the fine Hudson County Boulevard, about 19 m. long and 100 ft. wide, extending through the city and county from north to south and passing through West Side Park, a splendid county park containing lakes and a 70-acre playground. The water-front, especially on the east side, is given up to manufacturing and shipping establishments. In the hill section are the better residences, most of which are wooden and detached.

The principal buildings are the city hall and the court house. There are nine small city parks with an aggregate area of 39.1 acres. The city has a public library containing (1907) 107,600 volumes and an historical museum. At the corner of Bergen Ave. and Forrest St. is the People’s Palace, given in 1904 by Joseph Milbank to the First Congregational church and containing a library and reading-room, a gymnasium, bowling alleys, a billiard-room, a rifle-range, a roof-garden, and an auditorium and theatre; kindergarten classes are held and an employment bureau is maintained. Among the educational institutions are the German American school, Hasbrouck institute, St Aloysius academy (Roman Catholic) and St Peter’s college (Roman Catholic); and there are good public schools. Grain is shipped to and from Jersey City in large quantities, and in general the city is an important shipping port; being included, however, in the port of New York, no separate statistics are available. There are large slaughtering establishments, and factories for the refining of sugar and for the manufacture of tobacco goods, soap and perfumery, lead pencils, iron and steel, railway cars, chemicals, rubber goods, silk goods, dressed lumber, and malt liquors. The value of the city’s manufactured products increased from $37,376,322 in 1890 to $77,225,116 in 1900, or 106.6%; in 1905 the factory product alone was valued at $75,740,934, an increase of only 3.9% over the factory product in 1900, this small rate of increase being due very largely to a decline in the value of the products of the sugar and molasses refining industry. The value of the wholesale slaughtering and meat-packing product decreased from $18,551,783 in 1880 and $11,356,511 in 1890 to $6,243,217 in 1900—of this $5,708,763 represented wholesale slaughtering alone; in 1905 the wholesale slaughtering product was valued at $7,568,739.

In 1908 the assessed valuation of the city was $267,039,754. The city is governed by a board of aldermen and a mayor (elected biennially), who appoints most of the officials, the street and water board being the principal exception.

Jersey City when first incorporated was a small sandy peninsula (an island at high tide) known as Paulus Hook, directly opposite the lower end of Manhattan Island. It had been a part of the Dutch patroonship of Pavonia granted to Michael Pauw in 1630. In 1633 the first buildings were erected, and for more than a century the Hook was occupied by a small agricultural and trading community. In 1764 a new post route between New York and Philadelphia passed through what is now the city, and direct ferry communication began with New York. Early in the War of Independence Paulus Hook was fortified by the Americans, but soon after the battle of Long Island they abandoned it, and on the 23rd of September 1776 it was occupied by the British. On the morning of the 19th of August 1779 the British garrison was surprised by Major Henry Lee (“Light Horse Harry”), who with about 500 men took 159 prisoners and lost only 2 killed and 3 wounded, one of the most brilliant exploits during the War of Independence. In 1804 Paulus Hook, containing 117 acres and having about 15 inhabitants, passed into the possession of three enterprising New York lawyers, who laid it out as a town and formed an association for its government, which was incorporated as the “associates of the Jersey company.” In 1820 the town was incorporated as the City of Jersey, but it remained a part of the township of Bergen until 1838, when it was reincorporated as a distinct municipality. In 1851 the township of Van Vorst, founded in 1804 between Paulus Hook and Hoboken, was annexed. In 1870 there were two annexations: to the south, the town of Bergen, the county-seat, which was founded in 1660; to the north-west, Hudson City, which had been separated from the township of North Bergen in 1852 and incorporated as a city in 1855. The town of Greenville, to the south, was annexed in 1873.

JERUSALEM (Heb. ירושלים Yerushalaïm, pronounced as a dual), the chief city of Palestine. Letters found at Tell el-Amarna in Egypt, written by an early ruler of Jerusalem, show that the name existed under the form Urusalim, i.e. “City of Salim” or “City of Peace,” many years before the Israelites under Joshua entered Canaan. The emperor Hadrian, when he rebuilt the city, changed the name to Aelia Capitolina. The Arabs usually designate Jerusalem by names expressive of holiness, such as Beit el Maḳdis and El Muḳaddis or briefly El Ḳuds, i.e. the Sanctuary.

Natural Topography.—Jerusalem is situated in 31° 47′ N. and 35° 15′ E., in the hill country of southern Palestine, close to the watershed, at an average altitude of 2500 ft. above the Mediterranean, and 3800 ft. above the level of the Dead Sea. The city stands on a rocky plateau, which projects southwards from the main line of hills. On the east the valley of the Kidron separates this plateau from the ridge of the Mount of Olives, which is 100 to 200 ft. higher, while the Wadi Er Rababi bounds Jerusalem on the west and south, meeting the Valley of Kidron near the lower pool of Siloam. Both valleys fall rapidly as they approach the point of junction, which lies at a depth of more than 600 ft. below the general valley of the plateau. The latter, which covers an area of about 1000 acres, has at the present time a fairly uniform surface and slopes gradually from the north to the south and east. Originally, however, its formation was very different, as it was intersected by a deep valley, called Tyropoeon by Josephus, which, starting from a point N.W. of the Damascus gate, followed a course first south-east and then west of south, and joined the two main valleys of Kidron and Er Rababi at Siloam. Another shorter valley began near the present Jaffa gate and, taking an easterly direction, joined the Tyropoeon; while a third ravine passed across what is now the northern part of the Haram enclosure and fell into the valley of the Kidron. The exact form of these three interior valleys, which had an important influence on the construction and history of the city, is still imperfectly known, as they are to a great extent obliterated by vast accumulations of rubbish, which has filled them up in some places to a depth of more than 100 ft. Their approximate form was only arrived at by excavations made during the later years of the 19th century. The limited knowledge which we possess of the original features of the ground within the area of the city makes a reconstruction of the topographical history of the latter a difficult task; and, as a natural result, many irreconcilable theories have been suggested. The difficulty is increased by the fact that the geographical descriptions given in the Old Testament the Apocrypha and the writings of Josephus are very short, and, having been written for those who were acquainted with the places, convey insufficient information to historians of the present day, when the sites are so greatly altered. All that can be done is to form a continuous account in accord with the ancient histories, and with the original formation of the ground, so far as this has been identified by modern exploration. But the progress of exploration and excavation may render this subject to further modification.

The geological formation of the plateau consists of thin beds of hard silicious chalk, locally called misse, which overlie a thick bed of soft white limestone, known by the name of meleke. Both descriptions of rock yielded good material for building; while in the soft meleke tanks, underground chambers, tombs, &c., were easily excavated. In ancient times a brook flowed down the valley of the Kidron, and it is possible that a stream flowed also through the Tyropoeon valley. The only known spring existing at present within the limits of the city is the “fountain of the Virgin,” on the western side of the Kidron valley, but there may have been others which are now concealed by the accumulations of rubbish. Cisterns were also used for the storage of rain water, and aqueducts, of which the remains still exist (see Aqueducts ad init.), were constructed for the conveyance of water from a distance. Speaking generally, it is probable that the water supply of Jerusalem in ancient times was better than it is at present.

History.—The early history of Jerusalem is very obscure. The Tell el-Amarna letters show that, long before the invasion by Joshua, it was occupied by the Egyptians, and was probably a stronghold of considerable importance, as it formed a good strategical position in the hill country of southern Palestine. We do not know how the Egyptians were forced to abandon Jerusalem; but, at the time of the Israelite conquest, it was undoubtedly in the hands of the Jebusites, the native inhabitants of the country. The exact position of the Jebusite city is unknown; some authorities locate it on the western hill, now known as Zion; some on the eastern hill, afterwards occupied by the Temple and the city of David; while others consider it was a double settlement, one part being on the western, and the other on the eastern hill, separated from one another by the Tyropoeon valley. The latter view appears to be the most probable, as, according to the Biblical accounts, Jerusalem was partly in Judah and partly in Benjamin, the line of demarcation between the two tribes passing through the city. According to this theory, the part of Jerusalem known as Jebus was situated on the western hill, and the outlying fort of Zion on the eastern hill. The men of Judah and Benjamin did not succeed in getting full possession of the place, and the Jebusites still held it when David became king of Israel. Some years after his accession David succeeded after some difficulty in taking Jerusalem. He established his royal city on the eastern hill close to the site of the Jebusite Zion, while Jebus, the town on the western side of the Tyropoeon valley, became the civil city, of which Joab, David’s leading general, was appointed governor. David surrounded the royal city with a wall and built a citadel, probably on the site of the Jebusite fort of Zion, while Joab fortified the western town. North of the city of David, the king, acting under divine guidance, chose a site for the Temple of Jehovah, which was erected with great magnificence by Solomon. The actual site occupied by this building has given rise to much controversy, though all authorities are agreed that it must have stood on some part of the area now known as the Haram. James Fergusson was of opinion that the Temple stood near the south-western corner. As, however, it was proved by the explorations of Sir Charles Warren in 1869-1870 that the Tyropoeon valley passed under this corner, and that the foundations must have been of enormous depth, Fergusson’s theory must be regarded as untenable (see also Sepulchre, Holy). On the whole it is most likely that the Temple was erected by Solomon on the same spot as is now occupied by the Dome of the Rock, commonly known as the Mosque of Omar, and, regard being had to the levels of the ground, it is possible that the Holy of Holies, the most sacred chamber of the Temple, stood over the rock which is still regarded with veneration by the Mahommedans. Solomon greatly strengthened the fortifications of Jerusalem, and was probably the builder of the line of defence, called by Josephus the first or old wall, which united the cities on the eastern and western hills. The kingdom reached its highest point of importance during the reign of Solomon, but, shortly after his death, it was broken up by the rebellion of Jeroboam, who founded the separate kingdom of Israel with its capital at Shechem. Two tribes only, Judah and Benjamin, with the descendants of Levi, remained faithful to Rehoboam, the son of Solomon. Jerusalem thus lost much of its importance, especially after it was forced to surrender to Shishak, king of Egypt, who carried off a great part of the riches which had been accumulated by Solomon. The history of Jerusalem during the succeeding three centuries consists for the most part of a succession of wars against the kingdom of Israel, the Moabites and the Syrians. Joash, king of Israel, captured the city from Amaziah, king of Judah, and destroyed part of the fortifications, but these were rebuilt by Uzziah, the son of Amaziah, who did much to restore the city to its original prosperity. In the reign of Hezekiah, the kingdom of Judah became tributary to the Assyrians, who attempted the capture of Jerusalem. Hezekiah improved the defences and arranged for a good water supply, preparatory to the siege by Sennacherib, the Assyrian general. The siege failed and the Assyrians retired. Some years later Syria was again invaded by the Egyptians, who reduced Judah to the position of a tributary state. In the reign of Zedekiah, the last of the line of kings, Jerusalem was captured by Nebuchadrezzar, king of Babylon, who pillaged the city, destroyed the Temple, and ruined the fortifications (see Jews, § 17). A number of the principal inhabitants were carried captive to Babylon, and Jerusalem was reduced to the position of an insignificant town. Nebuchadrezzar placed in the city a garrison which appears to have been quartered on the western hill, while the eastern hill on which were the Temple and the city of David was left more or less desolate. We have no information regarding Jerusalem during the period of the captivity, but fortunately Nehemiah, who was permitted to return and rebuild the defences about 445 B.C., has given a fairly clear description of the line of the wall which enables us to obtain a good idea of the extent of the city at this period. The Temple had already been partially rebuilt by Zedekiah and his companions, but on a scale far inferior to the magnificent building of King Solomon, and Nehemiah devoted his attention to the reconstruction of the walls. Before beginning the work, he made a preliminary reconnaissance of the fortifications on the south of the town from the Valley Gate, which was near the S.E. corner, to the pool of Siloam and valley of the Kidron. He then allotted the reconstruction of wall and gates to different parties of workmen, and his narrative describes the portion of wall upon which each of these was employed.1

It is clear from his account that the lines of fortifications included both the eastern and western hills. North of the Temple enclosure there was a gate, known as the Sheep Gate, which must have opened into the third valley mentioned above, and stood somewhere near what is now the north side of the Haram enclosure, but considerably south of the present north wall of the latter. To the west of the Sheep Gate there were two important towers in the wall, called respectively Meah and Hananeel. The tower Hananeel is specially worthy of notice as it stood N.W. of the Temple and probably formed the basis of the citadel built by Simon Maccabaeus, which again was succeeded by the fortress of Antonia, constructed by Herod the Great, and one of the most important positions at the time of the siege by Titus. At or near the tower Hananeel the wall turned south along the east side of the Tyropoeon valley, and then again westward, crossing the valley at a point probably near the remarkable construction known as Wilson’s arch. A gate in the valley, known as the Fish Gate, opened on a road which, leading from the north, went down the Tyropoeon valley to the southern part of the city. Westward of this gate the wall followed the south side of the valley which joined the Tyropoeon from the west as far as the north-western corner of the city at the site of the present Jaffa Gate and the so-called tower of David. In this part of the wall there were apparently two gates facing north, i.e. the Old Gate and the Gate of Ephraim, 400 cubits from the corner.2 At the corner stood the residence of the Babylonian governor, near the site upon which King Herod afterwards built his magnificent palace. From the corner at the governor’s house, the wall went in a southerly direction and turned south-east to the Valley Gate, remains of which were discovered by F. J. Bliss and fully described in his Excavations in Jerusalem in 1894-1897. From the Valley Gate the wall took an easterly course for a distance of 1000 cubits to the Dung Gate, near which on the east was the Fountain Gate, not far from the lower pool of Siloam. Here was the most southerly point of Jerusalem, and the wall turning hence to the north followed the west side of the valley of the Kidron, enclosing the city of David and the Temple enclosure, and finally turning west at some point near the site of the Golden Gate joined the wall, already described, at the Sheep Gate. Nehemiah mentions a number of places on the eastern hill, including the tomb of David, the positions of which cannot with our present knowledge be fixed with any certainty.

After the restoration of the walls of Jerusalem by Nehemiah, a considerable number of Jews returned to the city, but we know practically nothing of its history for more than a century until, in 332 B.C., Alexander the Great conquered Syria. The gates of Jerusalem were opened to him and he left the Jews in peaceful occupation. But his successors did not act with similar leniency; when the city was captured by Ptolemy I., king of Egypt, twelve years later, the fortifications were partially demolished and apparently not again restored until the period of the high priest Simon II., who repaired the defences and also the Temple buildings. In 168 B.C. Antiochus Epiphanes captured Jerusalem, destroyed the walls, and devastated the Temple, reducing the city to a worse position than it had occupied since the time of the captivity. He built a citadel called the Acra to dominate the town and placed in it a strong garrison of Greeks. The position of the Acra is doubtful, but it appears most probable that it stood on the eastern hill between the Temple and the city of David, both of which it commanded. Some writers place it north of the Temple on the site afterwards occupied by the fortress of Antonia, but such a position is not in accord with the descriptions either in Josephus or in the books of the Maccabees, which are quite consistent with each other. Other writers again have placed the Acra on the eastern side of the hill upon which the church of the Holy Sepulchre now stands, but as this point was probably quite outside the city at the time of Antiochus Epiphanes, and is at too great a distance from the Temple, it can hardly be accepted. But the site which has been already indicated at the N.E. corner of the present Mosque el Aksa meets the accounts of the ancient authorities better than any other. At this point in the Haram enclosure there is an enormous underground cistern, known as the Great Sea, and this may possibly have been the source of water supply for the Greek garrison. The oppression of Antiochus led to a revolt of the Jews under the leadership of the Maccabees, and Judas Maccabaeus succeeded in capturing Jerusalem after severe fighting, but could not get possession of the Acra, which caused much trouble to the Jews, who erected a wall between it and the Temple, and another wall to cut it off from the city. The Greeks held out for a considerable time, but had finally to surrender, probably from want of food, to Simon Maccabaeus, who demolished the Acra and cut down the hill upon which it stood so that it might no longer be higher than the Temple, and that there should be no separation between the latter and the city. Simon then constructed a new citadel, north of the Temple, to take the place of the Acra, and established in Judaea the Asmonean dynasty, which lasted for nearly a century, when the Roman republic began to make its influence felt in Syria. In 65 B.C. Jerusalem was captured by Pompey after a difficult siege. The Asmonean dynasty lasted a few years longer, but finally came to an end when Herod the Great, with the aid of the Romans, took possession of Jerusalem and became the first king of the Idumaean dynasty. Herod again raised the city to the position of an important capital, restoring the fortifications, and rebuilding the Temple from its foundations. He also built the great fortress of Antonia, N.W. of the Temple, on the site of the citadel of the Asmoneans, and constructed a magnificent palace for himself on the western hill, defended by three great towers, which he named Mariamne, Hippicus and Phasaelus. At some period between the time of the Maccabees and of Herod, a second or outer wall had been built outside and north of the first wall, but it is not possible to fix an accurate date to this line of defence, as the references to it in Josephus are obscure. Herod adorned the town with other buildings and constructed a theatre and gymnasium. He doubled the area of the enclosure round the Temple, and there can be little doubt that a great part of the walls of the Haram area date from the time of Herod, while probably the tower of David, which still exists near the Jaffa Gate, is on the same foundation as one of the towers adjoining his palace. Archelaus, Herod’s successor, had far less authority than Herod, and the real power of government at Jerusalem was assumed by the Roman procurators, in the time of one of whom, Pontius Pilate, Jesus Christ was condemned to death and crucified outside Jerusalem. The places of his execution and burial are not certainly known (see Sepulchre, Holy).

Herod Agrippa, who succeeded to the kingdom, built a third or outer wall on the north side of Jerusalem in order to enclose and defend the buildings which had gradually been constructed outside the old fortifications. The exact line of this third wall is not known with certainty, but it probably followed approximately the same line as the existing north wall of Jerusalem. Some writers have considered that it extended a considerable distance farther to the north, but of this there is no proof, and no remains have as yet been found which would support the opinion. The wall of Herod Agrippa was planned on a grand scale, but its execution was stopped by the Romans, so that it was not completed at the time of the siege of Jerusalem by Titus. The writings of Josephus give a good idea of the fortifications and buildings of Jerusalem at the time of the siege, and his accurate personal knowledge makes his account worthy of the most careful perusal. He explains clearly how Titus, beginning his attack from the north, captured the third or outer wall, then the second wall, and finally the fortress of Antonia, the Temple, and the upper city. After the capture, Titus ordered the Temple to be demolished and the fortifications to be levelled, with the exception of the three great towers at Herod’s palace. It is, however, uncertain how far the order was carried out, and it is probable that the outer walls of the Temple enclosure were left partially standing and that the defences on the west and south of the city were not completely levelled. When Titus and his army withdrew from Jerusalem, the 10th legion was left as a permanent Roman garrison, and a fortified camp for their occupation was established on the western hill. We have no account of the size or position of this camp, but a consideration of the site, and a comparison with other Roman camps in various parts of Europe, make it probable that it occupied an area of about 50 acres, extending over what is now known as the Armenian quarter of the town, and that it was bounded on the north by the old or first wall, on the west also by the old wall, on the south by a line of defence somewhat in the same position as the present south wall where it passes the Zion Gate, and on the east by an entrenchment running north and south parallel to the existing thoroughfare known as David Street. For sixty years the Roman garrison were left in undisturbed occupation, but in 132 the Jews rose in revolt under the leadership of Bar-Cochebas or Barcochba, and took possession of Jerusalem. After a severe struggle, the revolt was suppressed by the Roman general, Julius Severus, and Jerusalem was recaptured and again destroyed. According to some writers, this devastation was even more complete than after the siege by Titus. About 130 the emperor Hadrian decided to rebuild Jerusalem, and make it a Roman colony. The new city was called Aelia Capitolina. The exact size of the city is not known, but it probably extended as far as the present north wall of Jerusalem and included the northern part of the western hill. A temple dedicated to Jupiter Capitolinus was erected on the site of the Temple, and other buildings were constructed, known as the Theatre, the Demosia, the Tetranymphon, the Dodecapylon and the Codra. The Jews were forbidden to reside in the city, but Christians were freely admitted. The history of Jerusalem during the period between the foundation of the city of Aelia by the emperor Hadrian and the accession of Constantine the Great in 306 is obscure, but no important change appears to have been made in the size or fortifications of the city, which continued as a Roman colony. In 326 Constantine, after his conversion to Christianity, issued orders to the bishop Macarius to recover the site of the crucifixion of Jesus Christ, and the tomb in which his body was laid (see Sepulchre, Holy). After the holy sites had been determined, Constantine gave orders for the construction of two magnificent churches, the one over the tomb and the other over the place where the cross was discovered. The present church of the Holy Sepulchre stands on the site upon which one of the churches of Constantine was built, but the second church, the Basilica of the Cross, has completely disappeared. The next important epoch in building construction at Jerusalem was about 460, when the empress Eudocia visited Palestine and expended large sums oh the improvement of the city. The walls were repaired by her orders, and the line of fortifications appears to have been extended on the south so as to include the pool of Siloam. A church was built above the pool, probably at the same time, and, after having completely disappeared for many centuries, it was recovered by F. J. Bliss when making his exploration of Jerusalem. The empress also erected a large church in honour of St Stephen north of the Damascus Gate, and is believed to have been buried therein. The site of this church was discovered in 1874, and it has since been rebuilt. In the 6th century the emperor Justinian erected a magnificent basilica at Jerusalem, in honour of the Virgin Mary, and attached to it two hospitals, one for the reception of pilgrims and one for the accommodation of the sick poor. The description given by Procopius does not indicate clearly where this church was situated. A theory frequently put forward is that it stood within the Haram area near the Mosque of el Aksa, but it is more probable that it was on Zion, near the traditional place of the Coenaculum or last supper, where the Mahommedan building known as the tomb of David now stands. In 614 Chosroes II., the king of Persia, captured Jerusalem, devastated many of the buildings, and massacred a great number of the inhabitants. The churches at the Holy Sepulchre were much damaged, but were partially restored by the monk Modestus, who devoted himself with great energy to the work. After a severe struggle the Persians were defeated by the emperor Heraclius, who entered Jerusalem in triumph in 629 bringing with him the holy cross, which had been carried off by Chosroes. At this period the religion of Mahomet was spreading over the east, and in 637 the caliph Omar marched on Jerusalem, which capitulated after a siege of four months. Omar behaved with great moderation, restraining his troops from pillage and leaving the Christians in possession of their churches. A wooden mosque was erected near the site of the Temple, which was replaced by the Mosque of Aksa, built by the amir Abdalmalik (Abd el Malek), who also constructed the Dome of the Rock, known as the Mosque of Omar, in 688. The Mahommedans held Jerusalem until 1099, when it was captured by the crusaders under Godfrey of Bouillon, and became the capital of the Latin Kingdom of Jerusalem (see Crusades, vol. viii. p. 401) until 1187, when Saladin reconquered it, and rebuilt the walls. Since that time, except from 1229 to 1239, and from 1243 to 1244, the city has been held by the Mahommedans. It was occupied by the Egyptian sultans until 1517, when the Turks under Selim I. occupied Syria. Selim’s successor, Suleiman the Magnificent, restored the fortifications, which since that time have been little altered.

Modern Jerusalem.—Jerusalem is the chief town of a sanjak, governed by a mutessarif, who reports directly to the Porte. It has the usual executive and town councils, upon which the recognized religious communities, or millets, have representatives; and it is garrisoned by infantry of the V. army corps. The city is connected with its port, Jaffa, by a carriage road, 41 m., and by a metre-gauge railway, 54 m., which was completed in 1892, and is worked by a French company. There are also carriage roads to Bethlehem, Hebron and Jericho, and a road to Nablus was in course of construction in 1909. Prior to 1858, when the modern building period commenced, Jerusalem lay wholly within its 16th-century walls, and even as late as 1875 there were few private residences beyond their limits. At present Jerusalem without the walls covers a larger area than that within them. The growth has been chiefly towards the north and north-west; but there are large suburbs on the west, and on the south-west near the railway station on the plain of Rephaim. The village of Siloam has also increased in size, and the western slopes of Olivet are being covered with churches, monasteries and houses. Amongst the most marked features of the change that has taken place since 1875 are the growth of religious and philanthropic establishments; the settlement of Jewish colonies from Bokhara, Yemen and Europe; the migration of Europeans, old Moslem families, and Jews from the city to the suburbs; the increased vegetation, due to the numerous gardens and improved methods of cultivation; the substitution of timber and red tiles for the vaulted stone roofs which were so characteristic of the old city; the striking want of beauty, grandeur, and harmony with their environment exhibited by most of the new buildings; and the introduction of wheeled transport, which, cutting into the soft limestone, has produced mud and dust to an extent previously unknown. To facilitate communication between the city and its suburbs, the Bab ez-Zāhire, or Herod’s Gate, and a new gate, near the north-west angle of the walls, have been opened; and a portion of the wall, adjoining the Jaffa Gate, has been thrown down, to allow free access for carriages. Within the city the principal streets have been roughly paved, and iron bars placed across the narrow alleys to prevent the passage of camels. Without the walls carriage roads have been made to the mount of Olives, the railway station, and various parts of the suburbs, but they are kept in bad repair. Little effort has been made to meet the increased sanitary requirements of the larger population and wider inhabited area. There is no municipal water-supply, and the main drain of the city discharges into the lower pool of Siloam, which has become an open cesspit. In several places the débris within the walls is saturated with sewage, and the water of the Fountain of the Virgin, and of many of the old cisterns, is unfit for drinking. Amongst the more important buildings for ecclesiastical and philanthropic purposes erected to the north of the city since 1860 are the Russian cathedral, hospice and hospital; the French hospital of St Louis, and hospice and church of St Augustine; the German schools, orphanages and hospitals; the new hospital and industrial school of the London mission to the Jews; the Abyssinian church; the church and schools of the Church missionary society; the Anglican church, college and bishop’s house; the Dominican monastery, seminary and church of St Stephen; the Rothschild hospital and girls’ school; and the industrial school and workshops of the Alliance Israélite. On the mount of Olives are the Russian church, tower and hospice, near the chapel of the Ascension; the French Paternoster church; the Carmelite nunnery; and the Russian church of St Mary Magdalene, near Gethsemane. South of the city are the Armenian monastery of Mount Zion and Bishop Gobat’s school. On the west side are the institution of the sisters of St Vincent; the Ratisbon school; the Montefiore hospice; the British ophthalmic hospital of the knights of St John; the convent and church of the Clarisses; and the Moravian leper hospital. Within the city walls are the Latin Patriarchal church and residence; the school of the Frères de la Doctrine Chrétienne; the schools and printing house of the Franciscans; the Coptic monastery; the German church of the Redeemer, and hospice; the United Armenian church of the Spasm; the convent and school of the Sœurs de Zion; the Austrian hospice; the Turkish school and museum; the monastery and seminary of the Frères de la Mission Algérienne, with the restored church of St Anne, the church, schools and hospital of the London mission to the Jews; the Armenian seminary and Patriarchal buildings; the Rothschild hospital; and Jewish hospices and synagogues. The climate is naturally good, but continued neglect of sanitary precautions has made the city unhealthy. During the summer months the heat is tempered by a fresh sea-breeze, and there is usually a sharp fall of temperature at night; but in spring and autumn the east and south-east winds, which blow across the heated depression of the Ghor, are enervating and oppressive. A dry season, which lasts from May to October, is followed by a rainy season, divided into the early winter and latter rains. Snow falls two years out of three, but soon melts. The mean annual temperature is 62.8° F., the maximum 112°, and the minimum 25°. The mean monthly temperature is lowest (47.2°) in February, and highest (76.3°) in August. The mean annual rainfall (1861 to 1899) is 26.06 in. The most unhealthy period is from 1st May to 31st October, when there are, from time to time, outbreaks of typhoid, small-pox, diphtheria and other epidemics. The unhealthiness of the city is chiefly due to want of proper drainage, impure drinking-water, miasma from the disturbed rubbish heaps, and contaminated dust from the uncleansed roads and streets. The only industry is the manufacture of olive-wood and mother-of-pearl goods for sale to pilgrims and for export. The imports (see Joppa) are chiefly food, clothing and building material. The population in 1905 was about 60,000 (Moslems 7000, Christians 13,000, Jews 40,000). During the pilgrimage season it is increased by about 15,000 travellers and pilgrims.

Authorities.—Pal. Exp. Fund Publications—Sir C. Warren, Jerusalem, Memoir (1884); Clermont-Ganneau, Archaeol. Researches (vol. i., 1899); Bliss, Excavns. at Jerusalem (1898); Conder, Latin Kingdom of Jerusalem (1897), and The City of Jerusalem (1909), an historical survey over 4000 years; Le Strange, Pal. under the Moslems (1890); Fergusson, Temples of the Jews (1878); Hayter Lewis, Holy Places of Jerusalem(1888); Churches of Constantine at Jerusalem (1891); Guthe, “Ausgrabungen in Jer.,” in Zeitschrift d. D. Pal. Vereins (vol. v.); Tobler, Topographie von Jerusalem (Berlin, 1854); Dritte Wanderung (1859); Sepp, Jerusalem und das heilige Land (1873); Röhricht, Regesta Regni Hierosolymitani; Bibliotheca Geographica Palaestinae (1890); De Vogüé, Le Temple de Jérusalem (1864); Sir C. W. Wilson, Golgotha and the Holy Sepulchre (1906); publications of the Pal. Pilgrims’ Text Society and of the Société de l’Orient latin; papers in Quarterly Statements of the P. E. Fund, the Zeitschrift d. D. Pal. Vereins, Clermont-Ganneau’s Recueil d’archéologie orientale and Études d’arch. orientale, and the Revue Biblique; Baedeker’s Handbook to Palestine and Syria (1906); Mommert, Die hl. Grabeskirche zu Jerusalem (1898); Golgotha und das hl. Grab zu Jerusalem (1900); Couret, La Prise de Jérusm. par les Perses, 614. (Orléans, 1896—Plans, Ordnance Survey, revised ed.; Ordnance Survey revised by Dr Schick in Z.D.P.V. xviii., 1895).

(C. W. W.; C. M. W.)

1 The sites shown on the plan are tentative, and cannot be regarded as certain; see Nehemiah ii. 12-15, iii. 1-32, xii. 37-39.

2 See 2 Kings xiv. 13.

JERUSALEM, SYNOD OF (1672). By far the most important of the many synods held at Jerusalem (see Wetzer and Welte, Kirchenlexikon, 2nd ed., vi. 1357 sqq.) is that of 1672; and its confession is the most vital statement of faith made in the Greek Church during the past thousand years. It refutes article by article the confession of Cyril Lucaris, which appeared in Latin at Geneva in 1629, and in Greek, with the addition of four “questions,” in 1633. Lucaris, who died in 1638 as patriarch of Constantinople, had corresponded with Western scholars and had imbibed Calvinistic views. The great opposition which arose during his lifetime continued after his death, and found classic expression in the highly venerated confession of Petrus Mogilas, metropolitan of Kiev (1643). Though this was intended as a barrier against Calvinistic influences, certain Reformed writers, as well as Roman Catholics, persisted in claiming the support of the Greek Church for sundry of their own positions. Against the Calvinists the synod of 1672 therefore aimed its rejection of unconditional predestination and of justification by faith alone, also its advocacy of what are substantially the Roman doctrines of transubstantiation and of purgatory; the Oriental hostility to Calvinism had been fanned by the Jesuits. Against the Church of Rome, however, there was directed the affirmation that the Holy Ghost proceeds from the Father and not from both Father and Son; this rejection of the filioque was not unwelcome to the Turks. Curiously enough, the synod refused to believe that the heretical confession it refuted was actually by a former patriarch of Constantinople; yet the proofs of its genuineness seem to most scholars overwhelming. In negotiations between Anglican and Russian churchmen the confession of Dositheus1 usually comes to the front.

Texts.—The confession of Dositheus, or the eighteen decrees of the Synod of Jerusalem, appeared in 1676 at Paris as Synodus Bethlehemitica; a revised text in 1678 as Synodus Jerosolymitana; Hardouin, Acta conciliorum, vol. xi.; Kimmel, Monumenta fidei ecclesiae orientalis (Jena, 1850; critical edition); P. Schaff, The Creeds of Christendom, vol. ii. (text after Hardouin and Kimmel, with Latin translation); The Acts and Decrees of the Synod of Jerusalem translated from the Greek, with notes, by J. N. W. B. Robertson (London, 1899); J. Michalcescu, Die Bekenntnisse und die wichtigsten Glaubenszeugnisse der griechisch-orientalischen Kirche (Leipzig, 1904; Kimmel’s text with introductions). Literature.—The Doctrine of the Russian Church ... translated by R. W. Blackmore (Aberdeen, 1845), p. xxv. sqq.; Schaff, i. § 17; Wetzer and Welte, Kirchenlexikon (2nd ed.) vi. 1359 seq.; Herzog-Hauck, Realencyklopädie (3rd ed.), viii. 703-705; Michalcescu, 123 sqq. (See Councils.)

(W. W. R.*)

1 Patriarch of Jerusalem (1669-1707), who presided over the synod.

JESI (anc. Aesis), a town and episcopal see of the Marches, Italy, in the province of Ancona, from which it is 17 m. W. by S. by rail, 318 ft. above sea-level. Pop. (1901), 23,285. The place took its ancient name from the river Aesis (mod. Esino), upon the left bank of which it lies. It still retains its picturesque medieval town walls. The Palazzo del Comune is a fine, simple, early Renaissance building (1487-1503) by Francesco di Giorgio Martini; the walls are of brick and the window and door-frames of stone, with severely restrained ornamentation. The courtyard with its loggie was built by Andrea Sansovino in 1519. The library contains some good pictures by Lorenzo Lotto. The castle was built by Baccio Pontelli (1488), designer of the castle at Ostia (1483-1486). Jesi was the birthplace of the emperor Frederic II. (1194), and also of the musical composer, Giovanni Battista Pergolesi (1710-1736). The river Aesis formed the boundary of Italy proper from about 250 B.C. to the time of Sulla (c. 82 B.C.); and, in Augustus’ division of Italy, that between Umbria (the 6th region) and Picenum (the 5th). The town itself was a colony, of little importance, except, apparently, as a recruiting ground for the Roman army.

JESSE, in the Bible, the father of David (q.v.), and as such often regarded as the first in the genealogy of Jesus Christ (cf. Isa. xi. 1, 10). Hence the phrase “tree of Jesse” is applied to a design representing the descent of Jesus from the royal line of David, formerly a favourite ecclesiastical ornament. From a recumbent figure of Jesse springs a tree bearing in its branches the chief figures in the line of descent, and terminating in the figure of Jesus, or of the Virgin and Child. There are remains of such a tree in the church of St Mary at Abergavenny, carved in wood, and supposed to have once stood behind the high altar. Jesse candelabra were also made. At Laon and Amiens there are sculptured Jesses over the central west doorways of the cathedrals. The design was chiefly used in windows. The great east window at Wells and the window at the west end of the nave at Chartres are fine examples. There is a 16th-century Jesse window from Mechlin in St George’s, Hanover Square, London. The Jesse window in the choir of Dorchester Abbey, Oxfordshire, is remarkable in that the tree forms the central mullion, and many of the figures are represented as statuettes on the branches of the upper tracery; other figures are in the stained glass; the whole gives a beautiful example of the combination of glass and carved stonework in one design.

JESSE, EDWARD (1780-1868), English writer on natural history, was born on the 14th of January 1780, at Hutton Cranswick, Yorkshire, where his father was vicar of the parish. He became clerk in a government office in 1798, and for a time was secretary to Lord Dartmouth, when president of the Board of Control. In 1812 he was appointed commissioner of hackney coaches, and later he became deputy surveyor-general of the royal parks and palaces. On the abolition of this office he retired on a pension, and he died at Brighton on the 28th of March 1868.

The result of his interest in the habits and characteristics of animals was a series of pleasant and popular books on natural history, the principal of which are Gleanings in Natural History (1832-1835); An Angler’s Rambles (1836); Anecdotes of Dogs (1846); and Lectures on Natural History (1863). He also edited Izaak Walton’s Compleat Angler, Gilbert White’s Selborne, and L. Ritchie’s Windsor Castle, and wrote a number of handbooks to places of interest, including Windsor and Hampton Court.

JESSE, JOHN HENEAGE (1815-1874), English historian, son of Edward Jesse, was educated at Eton, and afterwards became a clerk in the secretary’s department of the admiralty. He died in London on the 7th of July 1874. His poem on Mary Queen of Scots was published about 1831, and was followed by a collection of poems entitled Tales of the Dead. He also wrote a drama, Richard III., and a fragmentary poem entitled London. None of these ventures achieved any success, but his numerous historical works are written with vivacity and interest, and, in their own style, are an important contribution to the history of England. They include Memoirs of the Court of England during the Reign of the Stuarts (1840), Memoirs of the Court of England from the Revolution of 1688 to the Death of George II. (1843), George Selwyn and his Contemporaries (1843, new ed. 1882), Memoirs of the Pretenders and their Adherents (1845), Memoirs of Richard the Third and his Contemporaries (1861), and Memoirs of the Life and Reign of King George the Third (1867). The titles of these works are sufficiently indicative of their character. They are sketches of the principal personages and of the social details of various periods in the history of England rather than complete and comprehensive historical narratives. In addition to these works Jesse wrote Literary and Historical Memorials of London (1847), London and its Celebrities (1850), and a new edition of this work as London: its Celebrated Characters and Remarkable Places (1871). His Memoirs of Celebrated Etonians appeared in 1875.

A collected edition containing most of his works in thirty volumes was published in London in 1901.

JESSEL, SIR GEORGE (1824-1883), English judge, was born in London on the 13th of February 1824. He was the son of Zadok Aaron Jessel, a Jewish coral merchant. George Jessel was educated at a school for Jews at Kew, and being prevented by then existing religious disabilities from proceeding to Oxford or Cambridge, went to University College, London. He entered as a student at Lincoln’s Inn in 1842, and a year later took his B.A. degree at the university of London, becoming M.A. and gold medallist in mathematics and natural philosophy in 1844. In 1846 he became a fellow of University College, and in 1847 he was called to the bar at Lincoln’s Inn. His earnings during his first three years at the bar were 52, 346, and 795 guineas, from which it will be seen that his rise to a tolerably large practice was rapid. His work, however, was mainly conveyancing, and for long his income remained almost stationary. By degrees, however, he got more work, and was called within the bar in 1865, becoming a bencher of his Inn in the same year and practising in the Rolls Court. Jessel entered parliament as Liberal member for Dover in 1868, and although neither his intellect nor his oratory was of a class likely to commend itself to his fellow-members, he attracted Gladstone’s attention by two learned speeches on the Bankruptcy Bill which was before the house in 1869, with the result that in 1871 he was appointed solicitor-general. His reputation at this time stood high in the chancery courts; on the common law side he was unknown, and on the first occasion upon which he came into the court of Queen’s bench to move on behalf of the Crown, there was very nearly a collision between him and the bench. His forceful and direct method of bringing his arguments home to the bench was not modified in his subsequent practice before it. His great powers were fully recognized; his business in addition to that on behalf of the Crown became very large, and his income for three years before he was raised to the bench amounted to nearly £25,000 per annum. In 1873 Jessel succeeded Lord Romilly as master of the rolls. From 1873 to 1881 Jessel sat as a judge of first instance in the rolls court, being also a member of the court of appeal. In November 1874 the first Judicature Act came into effect, and in 1881 the Judicature Act of that year made the master of the rolls the ordinary president of the first court of appeal, relieving him of his duties as a judge of first instance. In the court of appeal Jessel presided almost to the day of his death. For some time before 1883 he suffered from diabetes with chronic disorder of the heart and liver, but struggled against it; on the 16th of March 1883 he sat in court for the last time, and on the 21st of March he died at his residence in London, the immediate cause of death being cardiac syncope.

As a judge of first instance Jessel was a revelation to those accustomed to the proverbial slowness of the chancery courts and of the master of the rolls who preceded him. He disposed of the business before him with rapidity combined with correctness of judgment, and he not only had no arrears himself, but was frequently able to help other judges to clear their lists. His knowledge of law and equity was wide and accurate, and his memory for cases and command of the principles laid down in them extraordinary. In the rolls court he never reserved a judgment, not even in the Epping Forest case (Commissioners of Sewers v. Glasse, L.R. 19 Eq.; The Times, 11th November 1874), in which the evidence and arguments lasted twenty-two days (150 witnesses being examined in court, while the documents went back to the days of King John), and in the court of appeal he did so only twice, and then in deference to the wishes of his colleagues. The second of these two occasions was the case of Robarts v. The Corporation of London (49 Law Times 455; The Times, 10th March 1883), and those who may read Jessel’s judgment should remember that, reviewing as it does the law and custom on the subject, and the records of the city with regard to the appointment of a remembrancer from the 16th century, together with the facts of the case before the court, it occupied nearly an hour to deliver, but was nevertheless delivered without notes—this, too, on the 9th of March 1883, when the judge who uttered it was within a fortnight of his death. Never during the 19th century was the business of any court performed so rapidly, punctually, and satisfactorily as it was when Jessel presided. He was master of the rolls at a momentous period of legal history. The Judicature Acts, completing the fusion of law and equity, were passed while he was judge of first instance, and were still new to the courts when he died. His knowledge and power of assimilating knowledge of all subjects, his mastery of every branch of law with which he had to concern himself, as well as of equity, together with his willingness to give effect to the new system, caused it to be said when he died that the success of the Judicature Acts would have been impossible without him. His faults as a judge lay in his disposition to be intolerant of those who, not able to follow the rapidity of his judgment, endeavoured to persist in argument after he had made up his mind; but though he was peremptory with the most eminent counsel, young men had no cause to complain of his treatment of them.

Jessel sat on the royal commission for the amendment of the Medical Acts, taking an active part in the preparation of its report. He actively interested himself in the management of London University, of which he was a fellow from 1861, and of which he was elected vice-chancellor in 1880. He was one of the commissioners of patents, and trustee of the British Museum. He was also chairman of the committee of judges which drafted the new rules rendered necessary by the Judicature Acts. He was treasurer of Lincoln’s Inn in 1883, and vice-president of the council of legal education. He was also a fellow of the Royal Society. Jessel’s career marks an epoch on the bench, owing to the active part taken by him in rendering the Judicature Acts effective, and also because he was the last judge capable of sitting in the House of Commons, a privilege of which he did not avail himself. He was the first Jew who, as solicitor-general, took a share in the executive government of his country, the first Jew who was sworn a regular member of the privy council, and the first Jew who took a seat on the judicial bench of Great Britain; he was also, for many years after being called to the bar, so situated that any one might have driven him from it, because, being a Jew, he was not qualified to be a member of the bar. In person Jessel was a stoutish, square-built man of middle height, with dark hair, somewhat heavy features, a fresh ruddy complexion, and a large mouth. He married in 1856 Amelia, daughter of Joseph Moses, who survived him together with three daughters and two sons, the elder of whom, Charles James (b. 1860), was made a baronet shortly after the death of his distinguished father and in recognition of his services.

See The Times, March 23, 1883; E. Manson, Builders of our Law (1904).

JESSORE, a town and district of British India, in the Presidency division of Bengal. The town is on the Bhairab river, with a railway station 75 m. N.E. of Calcutta. Pop. (1901), 8054.

The District of Jessore has an area of 2925 sq. m. Pop. (1901), 1,813,155, showing a decrease of 4% in the decade. The district forms the central portion of the delta between the Hugli and the united Ganges and Brahmaputra. It is a vast alluvial plain intersected by rivers and watercourses, which in the southern portion spread out into large marshes. The northern part is verdant, with extensive groves of date-palms; villages are numerous and large; and the people are prosperous. In the central portion the population is sparse, the only part suitable for dwellings being the high land on the banks of rivers. The principal rivers are the Madhumati or Haringhata (which forms the eastern boundary of the district), with its tributaries the Nabaganga, Chitra, and Bhairab; the Kumar, Kabadak, Katki, Harihar, Bhadra and Atharabanka. Within the last century the rivers in the interior of Jessore have ceased to be true deltaic rivers; and, whereas the northern portion of the district formerly lay under water for several months every year, it is now reached only by unusual inundations. The tide reaches as far north as the latitude of Jessore town. Jessore is the centre of sugar manufacture from date palms. The exports are sugar, rice, pulse, timber, honey, shells, &c.; the imports are salt, English goods, and cloth. The district is crossed by the Eastern Bengal railway, but the chief means of communication are waterways.

British administration was completely established in the district in 1781, when the governor-general ordered the opening of a court at Murali near Jessore. Before that, however, the fiscal administration had been in the hands of the English, having been transferred to the East India company with that of the rest of Bengal in 1765. The changes in jurisdiction in Jessore have been very numerous. After many transfers and rectifications, the district was in 1863 finally constituted as it at present stands. The rajas of Jessore or Chanchra trace their origin to Bhabeswar Rai, a soldier in the army of Khan-i-Azam, an imperial general, who deprived Raja Pratapaditya, the popular hero of the Sundarbans, of several fiscal divisions, and conferred them on Bhabeswar. But Manohar Rai (1649-1705) is regarded as the principal founder of the family. The estate when he inherited it was of moderate size, but he acquired one pargana after another, until, at his death, the property was by far the largest in the neighbourhood.

JESTER, a provider of “jests” or amusements, a buffoon, especially a professional fool at a royal court or in a nobleman’s household (see Fool). The word “jest,” from which “jester” is formed, is used from the 16th century for the earlier “gest,” Lat. gesta, or res gestae, things done, from gerere, to do, hence deeds, exploits, especially as told in history, and so used of the metrical and prose romances and chronicles of the middle ages. The word became applied to satirical writings and to any long-winded empty tale, and thence to a joke or piece of fun, the current meaning of the word.

JESUATI, a religious order founded by Giovanni Colombini of Siena in 1360. Colombini had been a prosperous merchant and a senator in his native city, but, coming under ecstatic religious influences, abandoned secular affairs and his wife and daughter (after making provision for them), and with a friend of like temperament, Francesco Miani, gave himself to a life of apostolic poverty, penitential discipline, hospital service and public preaching. The name Jesuati was given to Colombini and his disciples from the habit of calling loudly on the name of Jesus at the beginning and end of their ecstatic sermons. The senate banished Colombini from Siena for imparting foolish ideas to the young men of the city, and he continued his mission in Arezzo and other places, only to be honourably recalled home on the outbreak of a devastating pestilence. He went out to meet Urban V. on his return from Avignon to Rome in 1367, and craved his sanction for the new order and a distinctive habit. Before this was granted Colombini had to clear the movement of a suspicion that it was connected with the heretical sect of Fraticelli, and he died on the 31st of July 1367, soon after the papal approval had been given. The guidance of the new order, whose members (all lay brothers) gave themselves entirely to works of mercy, devolved upon Miani. Their rule of life, originally a compound of Benedictine and Franciscan elements, was later modified on Augustinian lines, but traces of the early penitential idea persisted, e.g. the wearing of sandals and a daily flagellation. Paul V. in 1606 arranged for a small proportion of clerical members, and later in the 17th century the Jesuati became so secularized that the members were known as the Aquavitae Fathers, and the order was dissolved by Clement IX. in 1668. The female branch of the order, the Jesuati sisters, founded by Caterina Colombini (d. 1387) in Siena, and thence widely dispersed, more consistently maintained the primitive strictness of the society and survived the male branch by 200 years, existing until 1872 in small communities in Italy.

JESUITS, the name generally given to the members of the Society of Jesus, a religious order in the Roman Catholic Church, founded in 1539. This Society may be defined, in its original conception and well-avowed object, as a body of highly trained religious men of various degrees, bound by the three personal vows of poverty, chastity and obedience, together with, in some cases, a special vow to the pope’s service, with the object of labouring for the spiritual good of themselves and their neighbours. They are declared to be mendicants and enjoy all the privileges of the other mendicant orders. They are governed and live by constitutions and rules, mostly drawn up by their founder, St Ignatius of Loyola, and approved by the popes. Their proper title is “Clerks Regulars of the Society of Jesus,” the word Societas being taken as synonymous with the original Spanish term, Compañia; perhaps the military term Cohors might more fully have expressed the original idea of a band of spiritual soldiers living under martial law and discipline. The ordinary term “Jesuit” was given to the Society by its avowed opponents; it is first found in the writings of Calvin and in the registers of the Parlement of Paris as early as 1552.