Lord Stormont's family was Jacobite in its politics, and his second son James (c. 1690-1728), being apparently mixed up in some of the plots of the time, joined the court of the exiled Stuarts and in 1721 was created earl of Dunbar by James Edward, the Old Pretender.
The present structure was erected subsequent to the extinction of the Jacobite rebellion.
He was educated at Loretto, Eton and Oriel College, Oxford, and in 1869 was restored by Act of Parliament to the barony of Balfour of Burleigh, to which he was entitled by his descent from the 5th baron, who was attainted after the Jacobite rebellion of 1715.
But the second syllable of the same word shows Syriac siding with Hebrew against Arabic. Again the primitive a of Arabic is in the older (Nestorian) pronunciation of Syriac maintained, while in Jacobite Syriac and in Hebrew it passes into o: thus Ar.
Qatil Nestorian gatel = Jacobite and Hebrew gotel.
He was made acting-lieutenant in the West Indies in the same year, and the rank was confirmed in 1744 During the Jacobite rising of 1745 he commanded the "Baltimore" sloop in the North Sea, and was dangerously wounded in the head while co-operating with a frigate in an engagement with two strong French privateers.
He was a friend of the Whig leaders Stanhope and Sunderland, took a share in defeating the Jacobite conspiracy of Bolingbroke on the death of Queen Anne, and supported the passing of the Septennial Act.
The church of St James, belonging to a small community of Jacobite Christians, and a few pillars and blocks of masonry are the only remains of the former greatness of the town.
Nisibis early became the seat of a Jacobite bishop and of a Nestorian metropolitan, and under the Arabs (when it continued to flourish and became the centre of the district of Diya`r Rebi`a) the population of the town and neighbourhood was still mostly Christian, and included numerous monasteries.
The earl who promoted the Jacobite rising in 1715 was born here.
The Melchites therefore are those who accept the decrees of Ephesus and Chalcedon as distinguished from the Nestorians and Jacobite Church (qq.v.).
It was garrisoned at the period of the Jacobite rebellions of 1715 and 1745, fell into decay early in the 19th century, and is now the property of the crown, the duke of Argyll being hereditary keeper.
The Christians, mainly Jacobite Syrian, but including also Armenians of several denominations (e.g.
Aleppo is an important consular station for all European powers, the residence of the Greek and Armenian Patriarchs of Antioch, and of Jacobite and Maronite bishops, and a station of Roman Catholic and Protestant missions.
Probably (as Duval suggests) the use of Syriac in these regions went hand in hand with the spread of the monophysite doctrine, for the liturgies and formulas of the Jacobite Church were composed in Syriac. Similarly the spread of Nestorian doctrines throughout the western and southwestern regions of the Persian Empire was accompanied by the ecclesiastical use of a form of Syriac which differed very slightly indeed from that employed farther west by the Jacobites.
The life of the great missionary bishop Jacob Burde`ana1 or Baradaeus, from whom the Monophysite Church took its name of Jacobite, belongs rather to ecclesiastical than to literary history.
The last 5th-century author to be mentioned here is Ahudhemmeh, who was Jacobite metropolitan of Taghrith from 559 till he was martyred by Khosrau Anosharwan in 575.
Of the other 6th-century Jacobite writers we need mention only Moses of Aggel (fl.
C. 550-570) who translated into Syriac some of the writings of Cyril, and Peter of Callinicus, Jacobite patriarch of Antioch 578-591, who wrote a huge controversial treatise in 4 books, each of 25 chapters, against Damian, patriarch of Alexandria, as well as other less important works.
Another important Chronicle is that of Michael I., who was Jacobite patriarch from 1166 to 1199.
From Paris he rendered the government important service by gathering and transmitting information respecting the Jacobite plot; and in 1716 he returned to England, resumed his seat, and took frequent part in the debates.
The founder of the Jacobite Church in Asia owed his surname (Burdeana) to his rough horse-cloth.
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.
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 1 753.
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."
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.
Macquoid's Jacobite Songs and Ballads (1888); and English Jacobite Ballads, edited by A.
1909)1909) Among the modern Jacobite, or legitimist, societies perhaps the most important is the "Order of the White Rose," which has a branch in Canada and the United States.
Among other societies with similar objects in view are the "Thames Valley Legitimist Club" and the "Legitimist Jacobite League of Great Britain and Ireland."
See Historical Papers relating to the Jacobite Period, edited by J.
Allardyce (Aberdeen, 1895-1896); James Hogg, The Jacobite Relics of Scotland (Edinburgh, 1819-1821); and F.
The marquis de Ruvigny has compiled The Jacobite Peerage (Edinburgh, 1904), a work which purports to give a list of all the titles and honours conferred by the kings of the exiled House of Stuart.
To this type of glass belong many of the Jacobite glasses which commemorate the old or the young Pretender.
In the 6th century they received a new impulse from a monk of 'the name of Jacob, who united the various divisions into which the Eutychians, or Monophysites, had separated into one church, which exists at the present time under the name of the Jacobite Church, and has numerous adherents in Armenia, Egypt and Ethiopia.
Gregory, the Jacobite metropolitan of Jerusalem, visited Malabar, and, as the people had no consecrated bishop at the time, he consecrated Mar Thomas, who had been filling the office at the people's request, and remained in the country jointly administering the affairs of the Church with Thomas.
Thus the Nestorian Church in India, voluntarily and with perfect indifference to theological dogmas, passed under Jacobite rule, and when early in the 18th century, Mar Gabriel, a Nestorian bishop, came to Malabar, he had a cool reception, and could only detach a small following of Syrians whom he brought back to the old Nestorianism.
On the death of the bishop Mar Athanasius Matthew in 1877, litigation began as to his successor; it lasted ten years, and the decision (since reversed) was given against the party that held by the Nestorian connexion and the habitual autonomy of the Malabar church in favour of the supremacy of the Jacobite patriarch of Antioch.
Having served in the army, he was employed in 1715 to drill the city guard for the defence of Edinburgh in anticipation of a Jacobite rising, and was promoted later to the command of the force.
After publishing The Mock Mourners, intended to satirize and rebuke the outbreak of Jacobite joy at the king's death, he turned his attention once more to ecclesiastical subjects, and, in an evil hour for himself, wrote the anonymous Shortest Way with the Dissenters (1702), a statement in the most forcible terms of the extreme "high-flying" position, which some high churchmen were unwary enough to endorse, without any suspicion of the writer's ironical intention.
Defoe declared that Lord Annesley was preparing the army in Ireland to join a Jacobite rebellion, and was indicted for libel; and prior to his trial (1715) he published an apologia entitled An Appeal to Honour and Justice, in which he defended his political conduct.
Having been convicted of the libel he was liberated later in the year under circumstances that only became clear in 1864, when six letters were discovered in the Record Office from Defoe to a Government official, Charles Delaf aye, which, according to William Lee, established the fact that in 1718 at least Defoe was doing not only political work, but that it was of a somewhat equivocal kind - that he was, in fact, sub-editing the Jacobite Mist's Journal, under a secret agreement with the government that he should tone down the sentiments and omit objectionable items. He had, in fact, been released on condition of becoming a government agent.
It is possible that he had to go into hiding to avoid the danger of being accused as a real Jacobite, when those with whom he had contracted to assume the character were dead and could no longer justify his attitude.
Bolingbroke was now supreme, and everything appeared tending inevitably to a Jacobite restoration.
The Jacobite Sir William Windham had been made chancellor of the exchequer, important military posts were placed in the hands of the faction, and a new ministry of Jacobites was projected.
In 1744 he had been very busy assisting in the negotiations for the establishment of the new "broad bottom" administration, and showed no sympathy for the Jacobite expedition in 1745.
He had supported by turns and simultaneously Jacobite and Hanoverian interests.
The work was to have been in four parts - (i) Syrian and allied MSS., orthodox, Nestorian and Jacobite; (2) Arabian MSS., Christian and Mahommedan; (3) Coptic, Aethiopic, Persian and Turkish MSS.; and (4) Syrian and Arabian MSS.