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territory. From this time then Jerusalem becomes a pniriarchal see, the last (fifth) in order and the smallest. So was the number, afterwards so sacred, of five patriarchates established. The Quinisext Coun- cil (602) admits this order. It enumerates the pat- riarchs of Koine, Constantinople, .\lexandria, Antioch and adds: "After these he of the city of Jeru- salem" (can. x.xxvi). Such too is the order pro- claimed by the Fourth Council of Constantinople (869) in Canon xxi and incorporated in our canon law (C. I. C, dist. 22, c. 7). Since Chalcedon no one has disputed the place of Jerusalem in the hierarchy of patriarchates. But it will be noticed how late its rank was gi\'en, how imedifyin"; the conduct of the bishop who olitained it. Like the other compara- tively modern Patriarchate of Constantinople (made finally by the same council, can. xxviii) it represents a later concession that upset the much older, more veneralile ideal of three patriarchates only — Rome, Alexandria, Antioch. Jerusalem owes its place not to St. James, the brother of the Lord, but to the astute and unscrupulous Juvenal. Nothing, then, could show a greater ignorance of the whole situation than the naive proposal of Anglicans at various times (e. g. the Non-Jurors in their letter to the patriarchs, 1720) that every one should admit Jerusalem "mo- ther of all Churches" as the first see of all.

The frontiers of this new patriarchate, as estab- lished by Chalcedon, are to the north the Lebanon, to the west the Mediterranean, to the south Sinai (Mount Sinai was certainly originally included in its boundaries), to the east Arabia and the desert. Under the patriarch were these metropolitans: (1) Ca-sarea in Palestine (who now had to obey her former sub- ject), Metropolis of Palsestina I, with twenty-nine suffragans; (2) Scythopolis (in the Vulgate Bethsan, Jos. xvii, 11; Judges i, 27; now Besan, seven hours south of Tiberias), Metropolis of Palaestina II (Samaria), with fourteen suffragans; (3) Petra (Sela' in the Hebrew, II Kings, xiv, 7; Is. xvi, 1 in the Wadi Musa, half-way between the Dead Sea and the Red Sea), Metropolis of Palsestina III with thirteen suffragans.

(4) From Juvenal to the Saracen Conquest (458-636). — The patriarchs of this time were; Theodosius (Monophysite usurper, 452); Anastasius (458-478); Martyrius (478-486); Salustius (486-494); Elias (494-51)5: see Elias of Jebusalem); John III (513-524); Peter (524-544); Macarius (544-574); (Eustachius, Origenist, intruded -563); John IV (574-593); Neamus (.593-601); Isaac (601-609; Zacharivis (609-631); Moderatus (631-6.34); Soph- ronius (634-638 or 644). An important event for the city was the residence there of the Empress Eudoeia, wife of Theodosius II. She arrived first in 43S and then settled at Jerusalem from 444 to her death about the year 460 (see Eudocia). She spent this last part of her life in ardent devotion at the Holy Places, in beautifying the city and building churches. She rebuilt the walls along the .south so as to include the Ca'naculum within the citj'. On the north she built the church of St. Stephen at the traditional place of his martyrdom (now the famous Dominican con- vent and Ecolc l)ibli(iue). Justinian I (527-565) also added to the beauty of the city by many splendid buildings. Of these the most famous was a great basilica dedicated to the Blessed Virgin vith a house for pilgrims attached. It steed in the middle of the city, but has now completely disappeared. He also built another great church of the Blessed Virgin at the southern end of the old Temple area (now the .-M-aci.-ifi Mns(|U('). The famous mo.saic map of Jeru.-:alem discovered lately at Madaba ((hithe aufl Palmer, " Die Mo.saikkarte von Madelia", 1906) gives an idea of the state of the city in Justinian's time. During this period the See of Jerusalem, like tho.se of Alexandria and Anti-

och, was troubled continually by the Monophysite schism. Lender Juvenal the great crowd of monks who had settled in Palestine broke out into a regidar revolution against the government antl against the patriarch, whose change of front at Chalcedon they bitterly resented. They set up one of their own num- ber, Theodosius, as anti-patriarch. For a short time (in 452) Juvenal had to give way to this person. So also in the other sees of the patriarchate orthodox bishops were expelled and Monophysites (such as Peter the Iberian at Majuma-Gaza) were set up in their place. The Empress Eudocia was at first an avowed Monophysite and helped that party nearly all the time she was in the city. Juvenal fled to Con- stantinople and implored the help of the emperor (Marcian, 450-457). He returned with a body of soldiers who reinstated him, killed a great number of the monks, and finally took Theodosius, who had fled, prisoner. Theodosius was then kept in prison at Con- stantinople almost till his death. The disturbance was not finally put down till 45:5. Eventually the orthodox Abbot Euthymius converted Eudoeia, who died in the communion of the Church (c. 400).

The further Monophysite disturbances affected Jerusalem, of course, too. Martyrius accepted the Henoticon (see his letter to Peter Mongus of Alexan- dria in Zacharias Scholasticus: "Syriac Chronicle", ed. Ahrens and Kriiger, Leipzig, 1899, VI, i, pp. 86, 18-20) with the bishops of his patriarchate. Elias of Jerusalem supported Flavian of Antioch in resisting the Emperor Anastasius' (491-518) condemnation of Chalcedon. He was then banished and John, Bishop of Sebaste, intruded in his place (513) (see Elias of Jerus.vlem). But John liecame orthodox, too, and broke his engagement with the Monophysite emperor as soon as he hati possession of the see (Theophanes Confessor, "Chronographia", ed. de Boors, Leipzig, 1883-1885, I, 156). Meanwhile St. Sabas (d. 531) from his monastery by the Dead Sea was a mighty support to the orthodox. John III of Jerusalem ac- cepted the decrees of the orthodox Synod of Constan- tinople in 518 and the formula of Pope Hormisdas (514^523). John Ill's successor, Peter, held a synod in September, 536, in which he proclaimed his adher- ence to Chalcedon and Orthodoxy liy agreeing to the deposition of the Monophysite Anthimus of Constanti- nople (deposed in that year; the Acts of this synod are in Mansi, VIII, 1163-1176). From this time the patriarchs seem to have been all orthodox; though the Monophysites had a strong party in Palestine and eventually set up Monophysite Ijishops in communion with the (Jacobite) patriarchs of Antioch of the line of Sergius of Telia (since 539) even at Jerusalem itself. The first of these Jacobite bishops (they did not take the title patriarch) of Jerusalem was Severus in 597. From him descends the present Jacobite line. In the year 614 a great calamity befell the city; it was taken by the Persians. In 602 the Roman Emperor Maurice had been barbarously murdered by order of Phoeas (602-610), who usurped his place. Chosroes (Khusru) II, King of Persia, had found protection from his enemies at home with Maurice, who had even sent an army to restore him (.591). The Persian king, furious at the murder of his friend and benefactor, then declared war against Phoeas and invaded Syria (604). The war with Persia continued under Phocas's successor, Heraclius (610-642). In 611 the Persians took Antioch, then Ca>sarea in Cappadocia and Damascus. In 614 they stormed Jerusalem. Chosroes's son-in-law Shahar- barz besieged the city; in his camp were 26,000 Jews eager to destroy Christian sovereignty in their holy city. It is .said that no less than 90,0t) Cliristians perished when Jerusalem fell. The Patriarch Zacha- rius was taken captive to Persia. The Anastasis, Martyrion and other Christian sanctuaries were burned or razed to the ground. St. Helena's great