correspondence of Metternich and other leaders of the repressive policy which followed the second fall of Napoleon, “Jacobin” is the term commonly applied to anyone with Liberal tendencies, even to so august a personage as the emperor Alexander I. of Russia.
The most important source of information for the history of the Jacobins is F. A. Aulard’s La société des Jacobins, Recueil de documents (6 vols., Paris, 1889, &c.), where a critical bibliography will be found. This collection does not contain all the printed sources—notably the official Journal of the Club is omitted—but these sources, when not included, are indicated. The documents published are furnished with valuable explanatory notes. See also W. A. Schmidt, Tableaux de la révolution française (3 vols., Leipzig, 1867–1870), notably for the reports of the secret police, which throw much light on the actual working of the Jacobin propaganda. (W. A. P.)
JACOBITE CHURCH. The name of “Jacobites” is first
found in a synodal decree of Nicaea A.D. 787, and was invented
by hostile Greeks for the Syrian Monophysite Church as founded,
or rather restored, by Jacob or James Baradaeus, who was
ordained its bishop A.D. 541 or 543. The Monophysites, who like
the Greeks knew themselves simply as the Orthodox, were
grievously persecuted by the emperor Justinian and the graecizing
patriarchs of Antioch, because they rejected the decrees of
the council of Chalcedon, in which they—not without good reason—saw
nothing but a thinly veiled relapse into those opinions of
Nestorius which the previous council of Ephesus had condemned.
James was born a little before A.D. 500 at Tella or Tela, 55 m.
east of Edessa, of a priestly family, and entered the convent of
Phesilta on Mount Isla. About 528 he went with a fellow-monk
Sergius to Constantinople to plead the cause of his co-religionists
with the empress Theodora, and lived there fifteen years.
Justinian during those years imprisoned, deprived or exiled
most of the recalcitrant clergy of Syria, Mesopotamia, Cilicia,
Cappadocia, and the adjacent regions. Once ordained bishop of
Edessa, with the connivance of Theodora, James, disguised as a
ragged beggar (whence his name Baradaeus, Syriac Burdĕānā,
Arabic al-Barādiā), traversed these regions preaching, teaching
and ordaining new clergy to the number, it is said, of 80,000.
His later years were embittered by squabbles with his own clergy,
and he died in 578. His work, however, endured, and in the
middle ages the Jacobite hierarchy numbered 150 archbishops
and bishops under a patriarch and his maphrian. About the
year 728 six Jacobite bishops present at the council of Manazgert
established communion with the Armenians, who equally rejected
Chalcedon; they were sent by the patriarch of Antioch, and
among them were the metropolitan of Urha (Edessa) and the
bishops of Qarhan, Gardman, Nferkert and Amasia. How long
this union lasted is not known. In 1842, when the Rev. G. P.
Badger visited the chief Jacobite centres, their numbers in all
Turkey had dwindled to about 100,000 souls, owing to vast
secessions to Rome. At Aleppo at that date only ten families
out of several hundred remained true to their old faith, and
something like the same proportion at Damascus and Bagdad.
Badger testifies that the Syrian proselytes to Rome were superior
to their Jacobite brethren, having established schools, rebuilt
their churches, increased their clergy, and, above all, having
learned to live with each other on terms of peace and charity.
As late as 1850 there were 150 villages of them in the Jebel Toor
to the north-east of Mardin, 50 in the district of Urfah and
Gawar, and a few in the neighbourhoods of Diarbekr, Mosul and
Damascus. From about 1860, the seceders to Rome were able,
thanks to French consular protection, to seize the majority of
the Jacobite churches in Turkey; and this injustice has contributed
much to the present degradation and impoverishment
of the Jacobites.
They used leavened bread in the Eucharist mixed with salt and oil, and like other Monophysites add to the Trisagion the words “Who wast crucified for our sake.” They venerate pictures or images, and make the sign of the cross with one finger to show that Christ had but one nature. Deacons, as in Armenia, marry before taking priests’ orders. Their patriarch is styled of Antioch, but seldom comes west of Mardin. His maphrian (fertilizer) since 1089 has lived at Mosul and ordains the bishops. Monkery is common among them, but there are no nuns. Next to the Roman Uniats (whom they term Rassen or Venal) they most hate the Nestorian Syrians of Persia. In 1882, at the instance of the British government, the Turks began to recognize them as a separate organization.
See M. Klein, Jacobus Baradaeus (Leiden, 1882); Assemani, Bibl. Or. ii. 62-69, 326 and 331; G. P. Badger, The Nestorians (London, 1852); Rubens Duval, La litérature syriaque (Paris, 1899); G. Krüger, Monophysitische Streitigkeiten (Jena, 1884); Silbernagel, Verfassung der Kirchen des Orients (Landshut, 1865); and G. Wright, History of Syriac Literature (London, 1894). (F. C. C.)
JACOBITES (from Lat. Jacobus, James), the name given after
the revolution of 1688 to the adherents, first of the exiled English king James II., then of his descendants, and after the extinction
of the latter in 1807, of the descendants of Charles I., i.e. of the exiled house of Stuart.
The history of the Jacobites, culminating in the risings of 1715 and 1745, is part of the general history of England (q.v.), and especially of Scotland (q.v.), in which country they were comparatively more numerous and more active, while there was also a large number of Jacobites in Ireland. They were recruited largely, but not solely, from among the Roman Catholics, and the Protestants among them were often identical with the Non-Jurors. Owing to a variety of causes Jacobitism began to lose ground after the accession of George I. and the suppression of the revolt of 1715; and the total failure of the rising of 1745 may be said to mark its end as a serious political force. In 1765 Horace Walpole said that “Jacobitism, the concealed mother of the latter (i.e. Toryism), was extinct,” but as a sentiment it remained for some time longer, and may even be said to exist to-day. In 1750, during a strike of coal workers at Elswick, James III. was proclaimed king; in 1780 certain persons walked out of the Roman Catholic Church at Hexham when George III. was prayed for; and as late as 1784 a Jacobite rising was talked about. Northumberland was thus a Jacobite stronghold; and in Manchester, where in 1777 according to an American observer Jacobitism “is openly professed,” a Jacobite rendezvous known as “John Shaw’s Club” lasted from 1735 to 1892. North Wales was another Jacobite centre. The “Cycle of the White Rose”—the white rose being the badge of the Stuarts—composed of members of the principal Welsh families around Wrexham, including the Williams-Wynns of Wynnstay, lasted from 1710 until some time between 1850 and 1860. Jacobite traditions also lingered among the great families of the Scottish Highlands; the last person to suffer death as a Jacobite was Archibald Cameron, a son of Cameron of Lochiel, who was executed in 1753. Dr Johnson’s Jacobite sympathies are well known, and on the death of Victor Emmanuel I., the ex-king of Sardinia, in 1824, Lord Liverpool wrote to Canning saying “there are those who think that the ex-king was the lawful king of Great Britain.” Until the accession of King Edward VII. finger-bowls were not placed upon the royal dinner-table, because in former times those who secretly sympathized with the Jacobites were in the habit of drinking to the king over the water. The romantic side of Jacobitism was stimulated by Sir Walter Scott’s Waverley, and many Jacobite poems were written during the 19th century.
The chief collections of Jacobite poems are: Charles Mackay’s Jacobite Songs and Ballads of Scotland, 1688–1746, with Appendix of Modern Jacobite Songs (1861); G. S. Macquoid’s Jacobite Songs and Ballads (1888); and English Jacobite Ballads, edited by A. B. Grosart from the Towneley manuscripts (1877).
Upon the death of Henry Stuart, Cardinal York, the last of James II.’s descendants, in 1807, the rightful occupant of the British throne according to legitimist principles was to be found among the descendants of Henrietta, daughter of Charles I., who married Philip I., duke of Orleans. Henrietta’s daughter, Anne Marie (1669–1728), became the wife of Victor Amadeus II., duke of Savoy, afterwards king of Sardinia; her son was King Charles Emmanuel III., and her grandson Victor Amadeus III. The latter’s son, King Victor Emmanuel I., left no sons, and his eldest daughter, Marie Beatrice, married Francis IV., duke of Modena,
