Page:Catholic Encyclopedia, volume 8.djvu/434

 JERUSALEM

372

JESUIT'S BARK

known to his hearers there. Probst has examined the discourses from this point of view ("Liturgie des IV Jahrhunderts ", Munster, 1893, 82-106) and describes the hturgy that can be deduced from them. Allowing for certain reticences, especially in the earlier instruc- tions given to catechumens (the disciplina arcani), and for certain slight differences, such as time always brings about in a living rite, it is evident that Cyril's liturgy is the one we know as that of St. James. As an olSvious example one may quote Cyril's description of the beginning of the Anaphora (corresponding to our Preface). He mentions the celebrant's versicle, "Let us give thanks to the Lord ", and the answer of the people, "Meet and just." He then continues: "After this we remember the sky, the earth and the sea, the sun and the moon, the stars and all creation both rational and irrational, the angels, archangels, powers, mights, dominations, principalities, thrones, the many-eyed Cherubim who also say those words of David: Praise the Lord with me. We remember also the Seraphim, whom Isaias saw in spirit standing around the throne of God, who with two wings cover their faces, wiih two their feet and with two fly; who say: Holy, holy, holy, Lord of Sabaoth. We also say these divine words of the Seraphim, so as to take part in the hymns of the heavenly host" ("Catech. Myst.", V, 6). This is an exact description of the be- ginning of the Anaphora in the Liturgy of St. James (Brightman, p. 50).

We have, then, certain evidence that our St. James's Liturgy^ is the original local rite of Jerusalem. A further question as to its origin leads to that of its relation to the famous liturgy in the eighth book of the Apostolic Constitutions. That the two are related is obvious. (The question is discussed in Antiochene Liturgy.) It seems also obvious that the Apostolic Constitution rite is the older; St. James must be con- sidered a later, enlarged, and expanded form of it. But the liturgy of the Apostolic Constitutions is not Palestinian, but Antiochene. The compiler was an Antiochene Syrian; he describes the rite he knew in the north, at Antioch. (This, too, is shown in the same article.) The St. James's Rite, then, is an adap- tation of the other (not necessarily of the very one we have in the Apostolic Constitutions, but of the old Syrian rite, of which the Apostolic Constitutions give us one version) made for local use at Jerusalem. Then it spread throughout the patriarchate. It must al- ways be remembered that, till the Council of Ephesus (431), Jerusalem belonged to the Patriarchate of An- tioch. So this liturgy came to Antioch and there dis- placed the older rite of the Apostolic Constitutions. Adopted unchanged at Antioch (the local allusion to "holy and glorious Sion" was left unaltered), it im- posed itself with new authority as the use of the patriarchal Church. The earliest notices of an An- tiochene Rite that we possess show that it is this one of St. James. There is no external evidence that the Apostolic Constitution rite was ever used anywhere; it is only from the work itself that we deduce that it is Syrian and Antiochene. Under its new name of Liturgy of Antioch, St. James's Rite was used through- out Syria, Palestine, and Asia Minor. When Jerusa- lem became a patriarchate it kept the same use.

The Liturgy of St. James exist s in Greek and Syriac. It was probalily at first usimI imlifFercntly in either language, in Greek in the Ilillenized cities, m Syriac in the country. Of the relation of these two versions we can only say with certainty that the present Greek form is the older. The existing Syriac liturgy is a translation from the Greek. There is good rftison to suppose that at Jerusalem, as everywhere else, the primitive liturgical language was Greek. The schi.s- raatical Monophysite Churches formed in the fifth and sixth centuries in Syria kept St. James's Rite in Syriac. 'i"he Orthodox used it in Greek till it was supplanted by the daughter-rite of Constantinople

about the twelfth century. At present the old Rite of Jerusalem is used, in Syriac, by the Jacobites and Uniat Syrians, also in a modified form in Syriac by the Maronites. The Greek version has been restored among the Orthodox at Jerusalem for one day in the year — 31 December.

For bibliography see Antiochene Liturgy.

Adrian Fortescue.

Jerusalem, Synod of. See Jerusalem, sub-ti- tle IV.

Jesi (-^sina), Diocese of, in the Province of Ancona, Italy, immediately subject to the Holy See. The city is situated on a pleasant eminence, and was anciently known as jEsis, the name likewise of the River Esino, which flows near the city and forms the boundary between Umbria and Piceno. Little or nothing remains of the ancient buildings, temples, baths, etc., still preserved in the fourteenth century. After the Lombard invasion Jesi formed part of the Pentapolis, afterwards called the March of Ancona. In the conflicts between pope and emperor for the pos- session of the Marches, Jesi was Ghibelline. P'rederick II, who was born there, used the city as the base of his operations. Saint Septimius, martyred in 307, is ven- erated as the first Bishop of Jesi. Saint Florianus, who was cast into the Esino in the Diocletian persecution, is also venerated (perhaps he is confounded with Saint Florianus who was cast into the Enus or Anisus). Other holy bishops of antiquity were Saints Martianus (c. 500), Calumniosus (c. 647), Honestus. The relics of the.se three were discovered in 1623. In 1245 Inno- cent IV deposed the intruder Armannus and placed in his stead the Franciscan Gualtiero, an Englishman and a friend of John of Parma, general of the order and patron of the "Spirituals", spoken of by Salim- bene as " bonus cantor, bonus priedicator, bonus dic- tator ". Bishop Severinus in 1237 laid the foundations of the new cathedral, a magnificent structure; the old one, now San Nicola, was outside the city, and in the eighteenth century had fallen into ruin. Gabriele del Monte (1554) introduced the reforms of the Council of Trent, which he had attended; he founded the semi- nary, and tlistinguished himself by his charity, espe- cially <luiing the plague of 1583. His successors were Cardinal Camillo Borghese (1597), afterwards Pope Paul \'; Cardinals Tiberio Cenci (1621) and Alderano Cibo (1656), noted for their benefactions to churches, monasteries, and the seminary; Antonio Fonseca (1724), who restored the cathedral and founded a hos- pital. Cardinal Caprara (afterwards Archbishop of Milan), who concluded the Concordat with Napoleon, was Bishop of Jesi (1800-02). He was succeeded by Antonio M. Odescalchi, deported to Milan by the French in 1809. The diocese has twenty-sbi parishes with 54,000 souls; six religious houses of men and thirteen of women; two schools for boys and six for girls.

Cappelletti, Le Chicse d' Italia, VII (Venice, 1857) ; Baldas- 8INI, Notizie historiche della rcgia citth di Jesi (1703).

U. Benigni.

Jesuatesses. See JoH>f Colombini, Saint.

Jesuati. See John Colombini, Saint.

Jesuits. See Society of Jesus.

Jesuit's Bark (China Bark; Cinchona; Cortex Chin.e; Peruvian Bark), on account of its alkaloids, is the most celebrated specific remedy for all forms of malaria. It is obtained from several species of the genus cinchona, of the order Rubiaceae, that have been discovered at different times and are indigenous in the Western Andes of South .\nicrica. Formerly the bark itself, prepared in dilTeivnt forms, was used as a drug, while to-day inunciise quantities form the base of the production of cineliima alkaloids. This industry is carried on principally in ( lermany, and the Dutch and English cinchona plantations in Java, Cey-