Omar, who reduced it under his subjection. The Saracens continued in possession of it till 1099, when it was taken by the Crusaders, They founded a new kingdom, of which Jerusalem was the capital, and Godfrey the first king. See GODFREY. The Christian kingdom of Jerusalem lasted eighty-eight years under nine kings, when it was taken by Saladin, sultan of Egypt in 1187. See EGYPT. In 1217 the Saracens were expelled by the Turks, who have ever since continued in possession of it. Jerusalen, in its most flourishing state, was divided into four parts, each enclosed with its own walls; viz. 1. The old city of Jebus, which stood on mount Zion, where the prophets dwelt, and where David built a magnificent castle and palace, which became the residence both of himself and successors; on which account it was emphatically called the city of David. 2. The lower city, called also the Daughter of Zion, being built after it; on which stood the two magnificent palaces which Solomon built for himself and his queen; that of the Maccabæan princes; and the stately amphitheatre built by Herod, capable of containing 80,000 spectators; the strong citadel built by Antiochus, to command and overtop the temple, but afterwards razed by Simon the Maccabee, who recovered the city from the Syrians; and lastly, a second citadel, built by Herod, upon a high and craggy rock, and called by him Antonia. 3. The new city, mostly inhabited by tradesmen, artificers, and merchants; and, 4, Mount Moriah, on which was built the famed temple of Solomon, described in 2 Kings vi. and vii.; and, since then, that rebuilt by the Jews on their return from Babylon, and afterwards built almost anew, and greatly adorned and enriched by Herod. Some idea of the magnificence of this temple may be had from the following considerations: 1. That there were no fewer than 164,300 men employed in the work: 2. That, notwithstanding this prodigious number of hands, it took up seven years in building: 3. That the height of this building was 120 cubits, or eighty two yards; and the courts round it about half as high: 4. That the front, on the east side, was sustained by ramparts of square stone, of vast bulk, and built up from the valley below; which last was 300 cubits high, and being added to that of the edifice amounted to 420 cubits; to which, if we add, 5, The height of the principal tower above all the rest, viz. sixty, it will bring it to 480 cubits, which, reckoning at two feet to a cubit, will amount to 960 feet; but, according to the length of that measure, as others reckon it, viz. at two feet and a half, it will amount to 1200 feet; a prodigious height from the ground, and such as might well make Josephus say, that the very design of it was sufficient to have turned the brain of any but Solomon. 6. These ramparts, which were raised in this manner, to fill up the prodigious chasm made by the deep valley below, and to make the area of a sufficient breadth and length for the edifice, were 1000 cubits in length at the bottom, and 800 at the top, and the breadth of them 100 more. 7. The huge buttresses which supported the ramparts were of the same height, square at the top, and fifty cubits broad, and jutted out 150 cubits at

the bottom. 8. The stones of which they were built were, according to Josephus, forty cubits long, twelve thick, and eight high, all of marble, and so exquisitely joined, that they seemed one continued piece, or rather polished rock. 9. According to the same Jewish historian, there were 1453 columns of Parian marble, and 2906 pilasters; of such thickness, that three men could hardly encircle them; with height and capitals proportionable, of the Corinthian order. But it is probable, that Josephus has given us these last two articles from the temple of Herod, there being nothing like them mentioned by the sacred historians, but a great deal about the prodigious cedars of Lebanon used in that noble edifice, the excellent workmanship of them adapted to their several ends; together with their gilding and other ornaments. At present Jerusalem is called by the Turks Cudsembarie, Coudsheriff, and Heleods, or the Holy City.

Dr. Clarke, on his recent visit to this spot, did not find it, as a whole, that picture of desolation which he had been prepared to expect. On reaching an eminence, to the north of the city, he observes, the sight burst upon us all. We had not been prepared for the grandeur of the spectacle which the city alone exhibited. Instead of a wretched and ruined town, by some described as the desolated remnant of Jerusalem, we beheld, as it were, a flourishing and stately metropolis, presenting a magnificent assemblage of domes, towers, palaces, churches, and monasteries; all of which, glittering in the sun's rays, shone with inconceivable splendor.' Ali Bey speaks of the streets as tolerably regular, straight, and well paved, several of them having foot-paths, but they are narrow and dull, and many of them on a descent. The houses are two or three stories high, with few windows and very small doors. Most of them are constructed of free-stone, and their fronts wholly without ornament; so that, in walking the streets, it does not require any great stretch of fancy to conceive one's self in the corridors of a vast prison. The population is estimated at 30,000, more than 20,000 of whom are said to be Christians, with about 7000 Mussulmans, besides Arabs, Turks, Jews, &e. Dr. Clarke says, 'in Jerusalem there are sects of every denomination, and perhaps of almost every religion upon the earth. As to those who call themselves Christians, in opposition to the Moslems, we found them divided into sects, with whose distinctions we were often unacquainted. It is said there are no Lutherans; and if we add, that, under the name of Christianity, every degrading superstition and profane rite, equally remote from the enlightened tenets of the gospel and the dignity of human nature, are professed and tolerated, we shall afford a true picture of the state of society in this country.'

The edifice most resorted to by Christian pilgrims is that called the Church of the Holy Sepulchre. It was built, as already intimated, by the empress Helena, the mother of Constantine, and is a handsome structure, 300 feet long, and nearly 200 broad, professing to comprehend within these limits the scene of all the great events of the crucifixion, burial, and resurrection

of the Messiah. Over the door is a bas relief of great antiquity, representing his entrance into Jerusalem, with the multitude strewing palm branches before him. On entering the church, the first thing shown is a slab of white marble in the pavement, surrounded by a balustrade. This is stated to be the spot where the body was anointed by Joseph of Arimathea. There appears next a large round fabric, standing in the midst of the principal aisle, and beneath the main dome.

The first part constitutes a kind of ante-chapel, containing what is said to be the sepulchre, before the mouth of which appears a block of white marble, stated to be the stone on which the angel sat. The sepulchre itself is composed of thick slates of that beautiful stone commonly called Verde antico, and the entrance, which is of the same substance, is broken and rugged, in consequence of the number of pieces carried off as relics. Here lamps are kept continually burning.

Beyond the sepulchre, and still beneath the roof of the same church, are shown two rooms, one above another. Close by the entrance to the lower chamber are the tombs of Godfrey of Bouillon and of Baldwin, the modern kings of Jerusalem, with Latin inscriptions in the Gothic character. At the extremity is exhibited a figure, or cleft, in the natural rock, which is said to be the rent produced at the crucifixion. On ascending to the upper apartment, the pilgrim is shown an altar, venerated as mount Calvary, the place of crucifixion; and on it are shown the marks or holes of the three crosses; and here again the same rent appears in the wall.

In galleries round the church, and in small buildings attached to it on the outside, are apartments for the reception of friars and pilgrims. They are occupied by a number of monks of different nations, who devote themselves to the service of the sepulchre, and many of whom do not stir for many years from the sepulchre. In the course of passion week, particularly, they perform a variety of ceremonies, which were witnessed by Maundrell and Pococke. They represent, for instance, the crucifixion in an effigy of wax; a sermon suited to the subject is preached, and a hymn sung. In due time the nails are taken out, and the image brought down and interred with all the ceremonies of the east. The next day is spent in singing the Lamentations of Jeremiah; and on the following morning, being supposed that of the resurrection, the sepulchre is opened, and all possible marks of joy exhibited. Pococke says that most of these ceremonies were carried on in a very tumultuous and indecent manner.

Dr. Clarke, however, disputes altogether the fact of this being the site of the real crucifixion and burial of Christ. Calvary, besides, is described as without the city, while the church of the sepulchre is within it; so that pilgrims are obliged to suppose that the walls of this fallen place have been extended, so as to include it. Again, while Calvary is said to be a mount, there is not here the least trace of a bill; the ground being entirely plain, except the small rise of about twenty steps leading up to the

altar, the supposed scene of crucifixion. This is so obvious, that travellers have been obliged to suppose that the empress Helena artificially levelled the whole of the ground, with a view to the more convenient erection of her church; but it seems very improbable that this pious princess should thus have studiously obliterated every trace of the events which she intended to commemorate. The altar also, although it professes to exhibit the marks of the three crosses, has no dimensions in the least capable of containing them; and the sepulchre, instead of being cut out of the living rock, is composed of pieces cemented together; and the stone, with which it was supposed to have been shut, does not fit it. Dr. Clarke thinks he discovered a place far more likely to be the real theatre of these transactions in riding out of the city, by what is called Sion gate, when he came to a deep dingle or trench, called Tophet or Gehennon, and abounding with sepulchral excavations, for a particular description of which we must refer the reader to his Travels.

Certainly, however, the most splendid edifice in Jerusalem is the Saracenic mosque of the caliph Omar. Into this no Christian is suffered to enter. Dr. Clarke considered it superior in its architecture to any other edifice he saw in Turkey. It appears to occupy part of the site of the ancient temple; and its numerous arcades, splendid dome, noble area, and high state of preservation, render it, especially when the pilgrims are passing to and fro in their imposing costume, a most magnificent display of Moslem superstition.

In 1690,

The monks here resident consisted originally of various nations and professions, each of which had a quarter assigned to it; but the number has of late been reduced to four, the Latins, Greeks, Armenians, and Copts, of which the last are now almost reduced to nothing. Each fraternity has altars and a sanctuary of its own; but the possession of the holy sepulchre has often been contested with great fury, especially between the Greeks and Latins. Maundrell saw upon some of the monks deep scars, which they had received in these combats. however, through the indefatigable exertions of the French monarch, the Latins were secured in this possession; and, though Christians of all nations procure access to the church, they alone can solemnize service in it. These guardians of the holy sepulchre are called Terra Sancta friars, and live constantly within the walls. They have a fat and rosy appearance, and are thought to possess a considerable treasure. The Greek monastery consists of many separate, small, but well supported, establishments. The Armenian is the largest and most splendid in Jerusalem. Every thing here is oriental. The patriarch receives his visitors with royal stateliness, in a flowing vest of silk; sits amidst clouds of incense; and regales them with all the luxuries of the east. The monks generally are said to be well acquainted with what is passing in Europe, and watch for the expected dissolution of the Turkish empire.

Jerusalem is included in the pachalic of Damascus; but the surrounding territory forms a

JESSAMINE. See JASMINUM. JESSELMERE, a large, barren district of Hindostan, in the province of Ajmeer, situated about the twenty-eighth degree of northern latitude. The greater part of it is an uninterrupted tract of sand, without a single stream, and the well water only procurable at a very great depth. Being, however, within the influence of the periodical rains, some parts of it are cultivated; but are of little value. It is governed by its aboriginal chiefs.

JESSO, an island on the eastern coast of Asia, north of Japan, aud forming one of an independent archipelago, very little known until the voyages of La Perouse and Broughton.

The island called by the Japanese Jesso (the shore) and Mosin (the body hairy) is named Chica by the natives, according to La Perouse, and Insu (Greenland) according to Broughton; it is separated from Niphon by the strait of Sangaar, five leagues broad, named by the Japanese Matsi, or Strait, and the town on the South Matsimay.

This name is sometimes applied to the whole island, which is entirely composed of high and well wooded mountains, whence descend numerous rivers. The trees are oak, elm, ash, maple, birch, beech, linden, yew, silver pine, poplar, yoke elm, willow, and a great variety of shrubs. The fruit trees are chestnuts, plums, with grapes, and many species of berries. Of esculent vegetables, most of those common to Europe are found here, either wild or uncultivated, such as wheat, maize, millet, French beans, peas, lentils, turnips, radishes, carrots, beet, garlic, onions, besides hemp, tobacco, &c. The wild animals are deer, bears, foxes, and rabbits; the bears are taken when young, and reared like dogs till a

certain age, when they are confined in cages, where they are fattened for food. It is said, the women allow them to suck them when first taken; and, although they feast on them with the rest of the family, they weep for their death, as for that of a child. The shores abound with seals and sea-otters, and the bays with fish, particularly sprats, which are driven into them in immense shoals by the whales. The rivers are also full of salmon.

cording to Krusenstern, call themselves Ainos; The proper natives of Jesso, or Mosins, acthey are taller and stouter than the Japanese; their faces are covered with thick black beards, which mingles with their black and rather frizzled hair; and, according to Broughton, their bodies are also covered with hair more than any other people, whence their Japanese denomination of Mosin. Both sexes paint or tattoo figures of flowers or animals on the lips and back of the hands.

Their arms are the bow and arrow: they are said to be without laws, money, or writing, and the only religious worship observed amongst them is the pouring libations and lighting fires in honor of the Japanese divinity, Kamoi. They allow of polygamy, and punish adultery in both parties; but a man who receives from a woman her ear-rings is held guiltless, as it is then supposed that she has seduced him. Incest is not considered a crime, and brothers and sisters marry. Their language has no affinity to any other known one, but is neither rude nor disagreeable to the ear. The Mosins trade with the southern Kurilians by barter. When the latter want commodities they appear near the shores of Jesso, and the Mosins immediately lay the objects they are supposed to want on the beach and retire. The Kurilians then land, and, selecting those they mean to take, place them on one side, with the objects they intend to give in exchange by them, and retire in their turns, when the Mosins reappear; and it is by a succession of this silent bargaining that they at last arrive at an agreement. The chief objects of commerce are dried fish, dried sea-weed (fucus saccharinus) which is considered a delicacy by the Japanese, fish oil, beaver, zibelline, otter, fox, and bear skins, &c.

The dress of the Mosins is chiefly of cloth made from the inner bark of the linden: both sexes are fond of smoking. At the southern and western shores the Japanese have establishments, and are said to have fortified a portion of the latter, lately.

JESSORE, or KHALAFABED, a district of Bengal, north-east of Calcutta, bounded on the north by the Ganges, and on the east by Backergunge. The northern part is very fertile; but the southern, which extends into the sunderbunds or woods, produces only coarse rice and salt. The district is, however, very populous, and the inhabitants are in the proportion of nine Mahommedans to seven Hindoos.

JESSORE, OF MOORLEY, the capital of the district of that name, is in the Ayeen Akberry, called Russoolpore. It is situated on the western side of the Boirub, and on the high road from Calcutta to Dacca. It was the residence of a

foujdar under the Mogul government, and it is still a flourishing place. Long. 89° 16′ E., lat.

23° 7' N. JEST, v. n. & n. s. ? Lat. gestus, gesticular. JESTER, 2. s. To divert or make merry by words and actions. Jest, any thing ludicrous; the object of jests; ludicrous; not serious; game; not earnest. A jester, one given to merriment or sarcasm; a buffoon; a licensed scoffer kept at court to the time of Charles I.

And, tho' [then] descended doune from jestes old To Diomede; and thus she spake and told.

Chaucer, Troilus and Crescide.

Another sort of light loose fellows do pass up and down, amongst gentlemen, by the name of jesters; but are, indeed, notable rogues, and partakers not only of many stealths, but also privy to many traitorous practices. Spenser on Ireland.

That high All seer, which I dallied with, Hath turned my feigned prayer on my head, And given in earnest, what I begged in jest. Shakspeare.

Fear you the boar, and go so unprovided? -You may jest on: but I do not like these several councils. Id. Richard III.

But is this true, or is it else your pleasure, Like pleasant travellers, to break a jest Upon the company you overtake? Shakspeare. The skipping king, he rambled up and down With shallow jesters, and rash bavin wits; Soon kindled and soon burnt. Id. Henry IV. If I suspect without cause, why then make sport at me; then let me be your jest, I deserve it.

Shakspeare. As for jest, there be certain things which ought to be privileged from it; namely, religion, matters of state, and great persons.

Bacon.

No man ought to have the less reverence for the principles of religion, or for the holy Scriptures, because idle and profane wits can break jests upon them, Tillotson.

When his playfellows chose him their king, he spoke and did those things in jest, which would have become a king in earnest.

Grew.

Prior,

He had turned all tragedy to jest.
Where are the jesters now? the men of health
Complexionedly pleasant?
Blair's Grave.

Now, as a jester, I accost you,
Which never yet one friend had lost you.

Swift.

While thro' their cheerful land the rural talk The rural scandal and the rural jest Fly harmless, to deceive the tedious time, And steal unfelt the sultry hours away.

Thomson.

When you the dullest of dull things have said, And then ask pardon for the jest you made. Young. JESUA LEVITA, a learned Spanish rabbi, in the fifteenth century, who wrote a curious work entitled Halichot Olam, or the Ways of Eternity; a useful introduction to the study of the Talmud. It was reprinted in Hebrew and Latin, at Hauover, in 1714, 4to.

JESUITS, or the society of Jesus, a celebrated religious order of the Romish church, founded by Ignatius Loyola. See LOYOLA. The plan of its constitution and laws was suggested, as the founder asserted, by the immediate inspiration of heaven. But, notwithstanding this high pretension, his design met at first with violent opposition. Pope Paul III., to whom Loyola had applied for his authority to confirm the institution, referred his petition to a committee of

the cardinals. They represented the establishment to be unnecessary as well as dangerous, and Paul refused to grant his sanction. At last Loyola removed his scruples to the new foundation by an offer which it was impossible to resist. He proposed, that besides the vows of poverty and of monastic obedience, common to all the orders of regulars, the members of this society should take a third vow of obedience to the pope, binding themselves to go whithersoever he should command for the service of religion, and without requiring any thing from the holy see for their support. At a time when the papal authority had received such a shock by the revolt of so many nations from the Romish church, and also when every part of the popish system was attacked with so much violence and success, the acquisition of a body of men, thus peculiarly devoted to the see of Rome, and whom it might set in opposition to all its enemies, was an object of the highest consequence. Paul, instantly perceiving this, confirmed the institution of the Jesuists by his bull, granted the most ample privileges to the members of the society, and appointed Loyola to be the first general of the order. The event fully justified Paul's discernment. In less than half a century, the society obtained establishments in every country that adhered to the Roman Catholic church; its power and wealth increased amazingly; the number of its members became great; and the Jesuits were celebrated by the friends, and dreaded by the enemies of the Romish faith, as the most able and enterprising

order in the church.

The constitution and laws of the society were perfected by Laynez and Aquaviva, the two ge nerals who succeeded Loyola, men far superior to their master in abilities and in the science of government. They framed that system of profound and artful policy which distinguished the order. Many circumstances concurred in giving a peculiarity of character to the order of Jesuits, and in forming the members of it not only to take greater part in the affairs of the world than any other body of monks, but to acquire superior influence in the conduct of them. The primary object of almost all the monastic orders is to separate men from the world, and from any concern in its affairs. In the solitude and silence of the cloister the monk is called to work out his own salvation by extraordinary acts of mortification and piety. He is dead to the world, and ought not to mingle in its transactions. He can be of no benefit to mankind but by his example and his prayers. On the contrary, the Jesuits were taught to consider themselves as formed for action. They were chosen soldiers, bound to exert themselves continually in the service of God, and of the pope his vicar on earth. Whatever tends to instruct the ignorant, or can be of use to reclaim or to oppose the enemies of the holy see, was their object. That they might have leisure for this active service, they were totally exempted from those functions the performance of which is the chief business of other monks. They appeared in no processions; they prac tised no rigorous austerities; they did not consume their time in the repetition of tedious offices; but attended to all the transactions of the