Imagens das páginas
PDF
ePub

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 Jusalem, 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 hill; the ground being entirely plain, except the small se 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.

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. In 1690, 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. 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.

The

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

[blocks in formation]

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 contined 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.

The proper natives of Jesso, or Mosins, according to Krusenstern, call themselves Ainos; they 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

[blocks in formation]

JEST, v. n. & n. s. ? Lat. gestus, gesticular. JI'STER, n. 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 Creseide. 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.

[blocks in formation]

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 ene 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, 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 Hanover, 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

At last

the cardinals. They represented the establishment to be unnecessary as well as dangerous, and Paul refused to grant his sanction. 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 generals 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 practised no rigorous austerities; they did not consume their time in the repetition of tedious offices; but attended to all the transactions of the

world, with a view to their influenee upon religion; they were directed to study the dispositions of persons of high rank, and to cultivate their friendship; and, by the very constitution as well as genius of the order, a spirit of action and intrigue was infused into all its members. As the object of the society of Jesuits differed from that of the other monastic orders, the diversity was Lo less in the form of its government. The other orders are voluntary associations, in which what ever affects the whole body is regulated by the common suffrage of all its members. The executive power is vested in the head of each society; the legislative authority resides in the community. Affairs of moment, relating to particular convents, are determined in conventual chapters; such as respect the whole are considered in general congregations. But Loyola, full of the idea of implicit obedience, which he had derived from his military profession, appointed that the government of his order should be purely monarchical. A general, chosen for life by deputies from the several provinces, possessed power supreme and independent, extending to every person and case. He nominated provincials, rectors, and every other officer employed in the government of the society, and could remove them at pleasure. In him was vested the sovereign administration of the revenues and funds of the order. Every member belonging to it was at his disposal: and by his uncontrollable mandate he could impose on them any task, or employ them as he pleased. To his commands they were required to yield not only outward obedience, but to resign to him their inclinations and sentiments. They were to listen to his injunctions as if they had been uttered by Christ himself. Under his direction they were to be mere passive instruments, like clay in the hands of the potter. Such a singular form of policy could not fail to impress its character on all the members of the order, and to give a peculiar force to all its operations. There is not in the annals of mankind, any example of such a perfect despotism exercised, not over monks shut up in a convent, but over men dispersed among all the nations of the earth. As the constitution of the order vested in the general such absolute dominion, it carefully provided for his being perfectly informed with respect to the character and abilities of his subjects. Every novice who offered himself a candidate was obliged to lay open his conscience to the superior, or a person appointed by him; and not only to confess his sins, but to discover the inclinations, the passions, and the bent of his soul. This was to be renewed every six months. The society, not satisfied with thus penetrating into the innermost recesses of the heart, directed each member to observe the words and actions of the novices: they were constituted spies upon their conduct, and were bound to disclose every thing of importance concerning them to the superior. That this scrutiny into their character might be as complete as possible, the noviciate was long, during which they passed through the several gradations of ranks in the society; and they must have attained the full age of thirtythree years before they could be admitted to take the final vows, by which they became members.

By these methods the superiors, under whose immediate inspection the novices were placed, acquired a thorough knowledge of their dispositions and talents. That the general, who was the soul that animated and moved the whole so ciety, might have under his eye every thing necessary to direct him, the provincials and heads of houses were obliged to transmit to him regular and frequent reports of the members under their inspection. In these they descended into minute details with respect to the character, abilities, temper, and experience of each person, and the particular department for which he was best fitted. These reports were entered into registers kept on purpose, that the general might at one view survey the state of the society all over the globe; observe the talents of its members; and thus choose the instruments which his absolute power could employ in any service for which he thought proper to destine them.

As it was the professed intentior of the Jesuits to promote the salvation of men, this engaged them in many active functions. They considered the education of youth as their peculiar province; they aimed at being spiritual guides and confessors; they preached frequently in order to instruct the people; they set out as missionaries to convert unbelieving nations. The novelty of the institution, as well as the singularity of its objects, procured the order many adminers and patrons. The governors of the society availed themselves of every favorable circumstance; and the number and influence of its members increased rapidly. Before the expiration of the sixteenth century, they had obtained the chief direction of the education of youth in every catholic country in Europe. They had become the confessors of all its catholic monarchs; a function of importance in any reign, but, under a weak prince, superior even to that of the minister. They were the spiritual guides of almost every person eminent for rank or power. They possessed the highest interest with the papal court, as the most zealous and ablest champions for its authority. The advantages which they derived from all these circumstances are obvious. They formed the minds of men in their youth, and retained an ascendant over them in their advanced years. They possessed the direction of the most considerable courts in Europe. They mingled in all affairs. They took part in every intrigue and revolution. The general, by the extensive intelligence he received, regulated the operations of the order with perfect discernment: and, by means of his absolute power, carried them on with vigor and effect. Together with the power of the order, its wealth increased. Various expedients were devised for eluding the obligation of the vow of poverty. The order acquired ample possessions in every catholic country; and by the number and magnificence of its public buildings, with the value of its property, it vied with the most opulent of the monastic fraternities. Besides the sources of wealth common to the regular clergy, the Jesuits possessed one peculiar to th. 1selves. Under pretext of promoting the success of their missions, and of facilitating the support of their missionaries, they obtained a special li

cense from the court of Rome to trade with the nations which they labored to convert. In consequence of this they engaged in extensive and lucrative commerce both in the East and West Indies, and opened warehouses in Europe for vending their commodities. They imitated the example of other commercial societies; obtained settlements; and acquired possession of a large and fertile province in South America, and reigned as sovereigns over some hundred thousand subjects. Unhappily the vast influence which the Jesuits acquired, by all these different means, was often exerted with the most pernicious effect. Such was the tendency of that discipline observed by the society in forming its members, and such the fundamental maxims in its constitution, that every Jesuit was taught to regard the interest of the order as the capital object to which every con sideration was to be sacrificed. This attachment to their order, the most ardent perhaps that ever influenced any body of men, was the characteristic principle of the Jesuits, and serves as a key to the genius of their policy, as well as the peculiarities of their conduct. As it was for the advantage of the society that its members should possess an ascendant over persons in high rank, or of great power, the desire of acquiring and preserving such an ascendant led the Jesuits to propagate a system of relaxed and pliant morality, which accommodates itself to the passions of men, justifies their vices, tolerates their imperfections, and authorises almost every action that the most audacious or crafty politician would wish to perpetrate. As the prosperity of the order was intimately connected with the preservation of the papal authority, the Jesuits, influenced by the same principle of attachment to the interests of their society, have been the most zealous patrons of those doctrines which tend to exalt ecclesiasical power on the ruin of civil government. They attributed to the court of Rome a jurisdiction as extensive and absolute as was claimed by the most presumptuous pontiffs in the dark ages. They contended for the entire independence of ecclesiastics on civil magistrates. They published such tenets concerning the duty of opposing princes, who were enemies of the Catholic faith, as countenanced the most atrocious crimes, and tended to dissolve all the ties which connect subjects with their rulers. As the order derived both reputation and authority from the zeal with which it stood forth in defence of the Romish church, its members considered it as their peculiar duty to combat the opinions and check the progress of the Protestants. They used every art, and employed every weapon against them. They opposed every gentle and tolerating measure in their favor. They incessantly stirred up against them all the rage of ecclesiastical and civil persecution. Whoever considers the events which happened in Europe, during the sixteenth and seventeenth centuries, will find the Jesuits responsible for most of the pernicious effects arising from that corrupt casuistry, those extravagant tenets, and that intolerant spirit, which disgraced the church of Rome throughout that period, and which brought so many calamities upon civil society

Amidst the many bad consequences flowing

cies.

fin the mstitution of this order, mankind derived from it considerable advantages. As the Jesuits, in their first attempts to establish colleges, were violently opposed by the universities in ditferent countries, it became necessary for them, in order to acquire the public favor, to surpass their rivals in science and industry. This prompted them to cultivate the study of ancient literature with extraordinary ardor, and engaged them in various methods for facilitating the instruction of youth. Nor has the order been successful only in teaching literature; it has produced likewise eminent masters in many branches of science, and can boast of a greater number of ngenious authors than all the other religious fraternities taken together. But it was in the new world, that the Jesuits exhibited the most wonderful display of their abilities, and contributed most effectually to the benefit of the human speThe conquerors of that unfortunate quarter of the globe had nothing in view but to plunder, enslave, and exterminate its inhabitants. The Jesuits alone made humanity the object of their settling there. About the beginning of the seventeenth century they obtained admission into the fertile province of Paraguay. They found the inhabitants strangers to the arts, subsisting precariously by hunting or fishing, and hardly acquainted with the first principles of government. The Jesuits instructed and civilised these savages. They taught them to cultivate the ground, to rear tame animals, and to build houses. They brought them to live together in villages; trained them to arts and manufactures; made them taste the sweets of society, and accustomed them to the blessings of security and order. These people became the subjects of their benefactors, who governed them with a tender and paternal attention. Respected and beloved, almost to adoration, a few Jesuits presided over several hundred thousand Indians. They maintained a perfect equality among all the members of the community. Each of them was obliged to labor, not for himself alone, but for the public. The produce of their fields, and the fruits of their industry, were deposited in store-houses, from which each individual received every necessary supply. By this institution almost all the passions which disturb the peace of society, and render the members of it unhappy, were restrained. A few magistrates, chosen by the Indians themselves, watched over the public tranquillity, and secured obedience to the laws. The sanguinary punishments frequent under other governments were unknown. An admonition from a Jesuit, a slight mark of infamy, or, on some particular occasion, a few lashes with a whip, were quite sufficient to maintain good order among these innocent and happy people. But even in these meritorious efforts of the Jesuits for the good of mankind, the genius and spirit of their order appeared. They aimed at establishing in Paraguay an independent empire, subject to the society alone, and which, by the superior excellence of its constitution and police, coald scarcely have failed to extend its dominions over all the southern continent of America. With this view, to prevent the Spaniards or Portuguese in the adjacent settlements from acquirino any dangerous

[ocr errors]
« AnteriorContinuar »