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Rh 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 ) 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.

—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).

 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 Dositheus usually comes to the front.

—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). —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 .)

 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 to the time of Sulla (c. 82 ); 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 (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