fold.[1] In the eighteenth century it won over a small body of Nestorians at Diabeker. But for the most part these attempts have been fruitless.
The Jacobites.
The Jacobites are the representatives of Monophysitism in the Syrian Church, and therefore they are at the antipodes of the Nestorians in regard to divergence from the Greek Church. They are named after Jacob surnamed Al Bardai, either from Bardaa, a city in Armenia, or, as is generally assumed, from a sort of felt which the Arabs call "barda," used for saddle-cloths, which he wore in a ragged condition, so that he went about, it was said, looking like a beggar. Born at Tela, a place also called Constantina, fifty-five miles east of Edessa, towards the close of the fifth century, he was brought up in a monastery, where he was educated in Monophysite theology and Greek and Syriac literature, and disciplined with severe asceticism, and whence his fame as a monk miracle-worker rapidly spread. When it reached the Empress Theodora she summoned him to Constantinople, reckoning him to be a valuable asset for the cause that she was intriguing to help forward. He came reluctantly, having no ambition for the honours that the empress heaped upon him. Detesting the luxury and worldly glamour of the court, he retired to a monastery near the city, where he remained for fifteen years, living the life of a complete recluse. But his work was yet before him. In spite of his long-practised habit of retirement, he was destined to a career of great activity. His call came from the desperate needs of his party. The weak Justinian, who had wavered for some time under the influence of his masterful consort, was brought at length to take vigorous measures for the enforcement of the Chalcedonian decrees. Bishops and inferior clergy who refused to accept them were re-
