J (continued 2)

1883.—"It is now many years since Government, seeing the waste of forest caused by juming, endeavoured to put a stop to the practice.... The people jumed as before, regardless of orders."—Indian Agriculturist, Sept. (Calcutta).

1885.—"Juming disputes often arose, one village against another, both desiring to jum the same tract of jungle, and these cases were very troublesome to deal with. The juming season commences about the middle of May, and the air is then darkened by the smoke from the numerous clearings...." (Here follows an account of the process).—Lt.-Col. Lewin, A Fly on the Wheel, 348 seqq.

JIGGY-JIGGY, adv. Japanese equivalent for 'make haste!' The Chinese syllables chih-chih, given as the origin, mean 'straight, straight!' Qu. 'right ahead'? (Bp. Moule).

JILLMILL, s. Venetian shutters, or as they are called in Italy, persiane. The origin of the word is not clear. The Hind. word 'jhilmilā' seems to mean 'sparkling,' and to have been applied to some kind of gauze. Possibly this may have been used for blinds, and thence transferred to shutters. [So Platts in his H. Dict.] Or it may lave been an onomatopoeia, from the rattle of such shutters; or it may have been corrupted from a Port. word such as janella, 'a window.' All this is conjecture.

[1832.—"Besides the purdahs, the openings between the pillars have blinds neatly made of bamboo strips, wove together with coloured cords: these are called jhillmuns or cheeks" (see CHICK, a).—Mrs. Meer Hassan Ali, Observations, i. 306.]

1874.—"The front (of a Bengal house) is generally long, exhibiting a pillared verandah, or a row of French casements, and jill-milled windows."—Calc. Review, No. cxvii. 207.

JOCOLE, s. We know not what this word is; perhaps 'toys'? [Mr. W. Foster writes: "On looking up the I.O. copy of the Ft. St. George Consultations for Nov. 22, 1703, from which Wheeler took the passage, I found that the word is plainly not jocoles, but jocolet, which is a not unusual form of chocolate." The N.E.D. s.v. Chocolate, gives as other forms jocolatte, jacolatt, jocalat.]

1703.—"... sent from the Patriarch to the Governor with a small present of jocoles, oil, and wines."—In Wheeler, ii. 32.

JOGEE, s. Hind. jogī. A Hindu ascetic; and sometimes a 'conjuror.' From Skt. yogīn, one who practises the yoga, a system of meditation combined with austerities, which is supposed to induce miraculous power over elementary matter. In fact the stuff which has of late been propagated in India by certain persons, under the names of theosophy and esoteric Buddhism, is essentially the doctrine of the Jogis.

1298.—"There is another class of people called Chughi who ... form a religious order devoted to the Idols. They are extremely long-lived, every man of them living to 150 or 200 years ... there are certain members of the Order who lead the most ascetic life in the world, going stark naked."—Marco Polo, 2nd ed. ii. 351.

1343.—"We cast anchor by a little island near the main, Anchediva (q.v.), where there was a temple, a grove, and a tank of water.... We found a jogī leaning against the wall of a budkhāna or temple of idols" (respecting whom he tells remarkable stories).—Ibn Batuta, iv. 62-63, and see p. 275.

c. 1442.—"The Infidels are divided into a great number of classes, such as the Bramins, the Joghis and others."—Abdurrazzāk, in India in the XVth Cent., 17.

1498.—"They went and put in at Angediva ... there were good water-springs, and there was in the upper part of the island a tank built with stone, with very good water and much wood ... there were no inhabitants, only a beggar-man whom they call joguedes."—Correa, by Lord Stanley, 239. Compare Ibn Batuta above. After 150 years, tank, grove, and jogi just as they were!

1510.—"The King of the Ioghe is a man of great dignity, and has about 30,000 people, and he is a pagan, he and all his subjects; and by the pagan Kings he and his people are considered to be saints, on account of their lives, which you shall hear ..."—Varthema, p. 111. Perhaps the chief of the Gorakhnātha Gosains, who were once very numerous on the West Coast, and have still a settlement at Kadri, near Mangalore. See P. della Valle's notice below.

1516.—"And many of them noble and respectable people, not to be subject to the Moors, go out of the Kingdom, and take the habit of poverty, wandering the world ... they carry very heavy chains round their necks and waists, and legs; and they smear all their bodies and faces with ashes.... These people are commonly called jogues, and in their own speech they are called Zoame (see SWAMY) which means Servant of God.... These jogues eat all meats, and do not observe any idolatry."—Barbosa, 99-100.

1553.—"Much of the general fear that affected the inhabitants of that city (Goa before its capture) proceeded from a Gentoo, of Bengal by nation, who went about in the habit of a Jogue, which is the straitest sect of their Religion ... saying that the City would speedily have a new Lord, and would be inhabited by a strange people, contrary to the will of the natives."—De Barros, Dec. II. liv. v. cap. 3.

" "For this reason the place (Adam's Peak) is so famous among all the Gentiledom of the East yonder, that they resort thither as pilgrims from more than 1000 leagues off, and chiefly those whom they call Jógues, who are as men who have abandoned the world and dedicated themselves to God, and make great pilgrimages to visit the Temples consecrated to him."—Ibid. Dec. III. liv. ii. cap. 1.

1563.—"... to make them fight, like the cobras de capello which the jogues carry about asking alms of the people, and these jogues are certain heathen (Gentios) who go begging all about the country, powdered all over with ashes, and venerated by all the poor heathen, and by some of the Moors also...."—Garcia, f. 156v, 157.

[1567.—"Jogues." See under CASIS.

[c. 1610.—"The Gentiles have also their Abedalles (Abd-Allah), which are like to our hermits, and are called Joguies."—Pyrard de Laval, Hak. Soc. i. 343.]

1624.—"Finally I went to see the King of the Jogis (Gioghi) where he dwelt at that time, under the shade of a cottage, and I found him roughly occupied in his affairs as a man of the field and husbandman ... they told me his name was Batinata, and that the hermitage and the place generally was called Cadira (Kadri)."—P. della Valle, ii. 724; [Hak. Soc. ii. 350, and see i. 37, 75].

[1667.—"I allude particularly to the people called Jauguis, a name which signifies 'united to God.'"—Bernier, ed. Constable, 316.]

1673.—"Near the Gate in a Choultry sate more than Forty naked Jougies, or men united to God, covered with Ashes and pleited Turbats of their own Hair."—Fryer, 160.

1727.—"There is another sort called Jougies, who ... go naked except a bit of Cloth about their Loyns, and some deny themselves even that, delighting in Nastiness, and an holy Obscenity, with a great Show of Sanctity."—A. Hamilton, i. 152; [ed. 1744, i. 153].

1809.—

c. 1812.—"Scarcely ... were we seated when behold, there poured into the space before us, not only all the Yogees, Fakeers, and rogues of that description ... but the King of the Beggars himself, wearing his peculiar badge."—Mrs. Sherwood, (describing a visit to Henry Martyn at Cawnpore), Autobiog., 415.

"Apnē gānw kā jogī ān gānw kā sidh." Hind. proverb: "The man who is a jogi in his own village is a deity in another."—Quoted by Elliot, ii. 207.

JOHN COMPANY, n.p. An old personification of the East India Company, by the natives often taken seriously, and so used, in former days. The term Company is still applied in Sumatra by natives to the existing (Dutch) Government (see H. O. Forbes, Naturalist's Wanderings, 1885, p. 204). [Dohāī Company Bahādur kī is still a common form of native appeal for justice, and Company Bāgh is the usual phrase for the public garden of a station. It has been suggested, but apparently without real reason, that the phrase is a corruption of Company Jahān, "which has a fine sounding smack about it, recalling Shāh Jehān and Jehāngīr, and the golden age of the Moguls" (G. A. Sala, quoted in Notes and Queries, 8 ser. ii. 37). And Sir G. Birdwood writes: "The earliest coins minted by the English in India were of copper, stamped with a figure of an irradiated lingam, the phallic 'Roi Soleil.' The mintage of this coin is unknown (? Madras), but without doubt it must have served to ingratiate us with the natives of the country, and may have given origin to their personification of the Company under the potent title of Kumpani Jehan, which, in English mouths, became 'John Company'" (Report on Old Records, 222, note).]

[1784.—"Further, I knew that as simple Hottentots and Indians could form no idea of the Dutch Company and its government and constitution, the Dutch in India had given out that this was one mighty ruling prince who was called Jan or John, with the surname Company, which also procured for them more reverence than if they could have actually made the people understand that they were, in fact, ruled by a company of merchants."—Andreas Spurrmann, Travels to the Cape of Good Hope, the South-Polar Lands, and round the World, p. 347; see 9 ser. Notes and Queries, vii. 34.]

1803.—(The Nawab) "much amused me by the account he gave of the manner in which my arrival was announced to him.... 'Lord Sahab Ka bhànja, Company ki nawasa teshrìf laià'; literally translated, 'The Lord's sister's son, and the grandson of the Company, has arrived.'"—Lord Valentia, i. 137.

1808.—"However the business is pleasant now, consisting principally of orders to countermand military operations, and preparations to save Johnny Company's cash."—Lord Minto in India, 184.

1818-19.—"In England the ruling power is possessed by two parties, one the King, who is Lord of the State, and the other the Honourable Company. The former governs his own country; and the latter, though only subjects, exceed the King in power, and are the directors of mercantile affairs."—Sadāsukh, in Elliot, viii. 411.

1826.—"He said that according to some accounts, he had heard the Company was an old Englishwoman ... then again he told me that some of the Topee wallas say 'John Company,' and he knew that John was a man's name, for his master was called John Brice, but he could not say to a certainty whether 'Company' was a man's or a woman's name."—Pandurang Hari, 60; [ed. 1873, i. 83, in a note to which the phrase is said to be a corruption of Joint Company].

1836.—"The jargon that the English speak to the natives is most absurd. I call it 'John Company's English,' which rather affronts Mrs. Staunton."—Letters from Madras, 42.

1852.—"John Company, whatever may be his faults, is infinitely better than Downing Street. If India were made over to the Colonial Office, I should not think it worth three years' purchase."—Mem. Col. Mountain, 293.

1888.—"It fares with them as with the sceptics once mentioned by a South-Indian villager to a Government official. Some men had been now and then known, he said, to express doubt if there were any such person as John Company; but of such it was observed that something bad soon happened to them."—Sat. Review, Feb. 14, p. 220.

JOMPON, s. Hind. jānpān, japān, [which are not to be found in Platt's Dict.]. A kind of sedan, or portable chair used chiefly by the ladies at the Hill Sanitaria of Upper India. It is carried by two pairs of men (who are called Jomponnies, i.e. jānpānī or japānī), each pair bearing on their shoulders a short bar from which the shafts of the chair are slung. There is some perplexity as to the origin of the word. For we find in Crawfurd's Malay Dict. "Jampana (Jav. Jampona), a kind of litter." Also the Javanese Dict. of P. Jansz (1876) gives: "Djempånå—dragstoel (i.e. portable chair), or sedan of a person of rank." [Klinkert has jempana, djempana, sempana as a State sedan-chair, and he connects sempana with Skt. sam-panna, 'that which has turned out well, fortunate.' Wilkinson has: "jempana, Skt.? a kind of State carriage or sedan for ladies of the court."] The word cannot, however, have been introduced into India by the officers who served in Java (1811-15), for its use is much older in the Himālaya, as may be seen from the quotation from P. Desideri.

It seems just possible that the name may indicate the thing to have been borrowed from Japan. But the fact that dpyāṅ means 'hang' in Tibetan may indicate another origin.

Wilson, however, has the following: "Jhámpán, Bengali. A stage on which snake-catchers and other juggling vagabonds exhibit; a kind of sedan used by travellers in the Himalaya, written Jámpaun (?)." [Both Platts and Fallon give the word jhappān as Hind.; the former does not attempt a derivation; the latter gives Hind. jhānp, 'a cover,' and this on the whole seems to be the most probable etymology. It may have been originally in India, as it is now in the Straits, a closed litter for ladies of rank, and the word may have become appropriated to the open conveyance in which European ladies are carried.]

1716.—"The roads are nowhere practicable for a horseman, or for a Jampan, a sort of palankin."—Letter of P. Ipolito Desideri, dated April 10, in Lettres Edif. xv. 184.

1783.—(After a description) "... by these central poles the litter, or as it is here called, the Sampan, is supported on the shoulders of four men."—Forster's Journey, ed. 1808, ii. 3.

[1822.—"The Chumpaun, or as it is more frequently called, the Chumpala, is the usual vehicle in which persons of distinction, especially females, are carried...."—Lloyd, Gerard, Narr. i. 105.

[1842.—"... a conveyance called a Jaumpaun, which is like a short palankeen, with an arched top, slung on three poles (like what is called a Tonjon in India)...."—Elphinstone, Caubul, ed. 1842, i. 137.

[1849.—"A Jhappan is a kind of arm chair with a canopy and curtains; the canopy, &c., can be taken off."—Mrs. Mackenzie, Life in the Mission, ii. 103.]

1879.—"The gondola of Simla is the 'jampan' or 'jampot,' as it is sometimes called, on the same linguistic principle ... as that which converts asparagus into sparrow-grass.... Every lady on the hills keeps her jampan and jampanees ... just as in the plains she keeps her carriage and footmen."—Letter in Times, Aug. 17.

JOOL, JHOOL, s. Hind. jhūl, supposed by Shakespear (no doubt correctly) to be a corrupt form of the Ar. jull, having much the same meaning; [but Platts takes it from jhūlnā, 'to dangle']. Housings, body clothing of a horse, elephant, or other domesticated animal; often a quilt, used as such. In colloquial use all over India. The modern Arabs use the plur. jilāl as a singular. This Dozy defines as "couverture en laine plus ou moins ornée de dessins, très large, très chaude et enveloppant le poitrail et la croupe du cheval" (exactly the Indian jhūl)—also "ornement de soie qu'on étend sur la croupe des chevaux aux jours de fête."

[1819.—"Dr. Duncan ... took the jhool, or broadcloth housing from the elephant...."—Tod. Personal Narr. in Annals, Calcutta reprint, i. 715.]

1880.—"Horse Jhools, &c., at shortest notice."—Advt. in Madras Mail, Feb. 13.

JOOLA, s. Hind. jhūlā. The ordinary meaning of the word is 'a swing'; but in the Himālaya it is specifically applied to the rude suspension bridges used there.

[1812.—"There are several kinds of bridges constructed for the passage of strong currents and rivers, but the most common are the Sángha and Jhula" (a description of both follows).—Asiat. Res. xi. 475.]

1830.—"Our chief object in descending to the Sutlej was to swing on a Joolah bridge. The bridge consists of 7 grass ropes, about twice the thickness of your thumb, tied to a single post on either bank. A piece of the hollowed trunk of a tree, half a yard long, slips upon these ropes, and from this 4 loops from the same grass rope depend. The passenger hangs in the loops, placing a couple of ropes under each thigh, and holds on by pegs in the block over his head; the signal is given, and he is drawn over by an eighth rope."—Mem. of Col. Mountain, 114.

JOSS, s. An idol. This is a corruption of the Portuguese Deos, 'God,' first taken up in the 'Pidgin' language of the Chinese ports from the Portuguese, and then adopted from that jargon by Europeans as if they had got hold of a Chinese word. [See CHIN-CHIN.]

1659.—"But the Devil (whom the Chinese commonly called Joosje) is a mighty and powerful Prince of the World."—Walter Schulz, 17.

" "In a four-cornered cabinet in their dwelling-rooms, they have, as it were, an altar, and thereon an image ... this they call Josin."—Saar, ed. 1672, p. 27.

1677.—"All the Sinese keep a limning of the Devil in their houses.... They paint him with two horns on his head, and commonly call him Josie (Joosje)."—Gerret Vermeulen, Oost Indische Voyagie, 33.

1711.—"I know but little of their Religion, more than that every Man has a small Joss or God in his own House."—Lockyer, 181.

1727.—"Their Josses or Demi-gods some of human shape, some of monstrous Figure."—A. Hamilton, ii. 266; [ed. 1744, ii. 265].

c. 1790.—

1798.—"The images which the Chinese worship are called joostje by the Dutch, and joss by the English seamen. The latter is evidently a corruption of the former, which being a Dutch nickname for the devil, was probably given to these idols by the Dutch who first saw them."—Stavorinus, E.T. i. 173.

This is of course quite wrong.

JOSS-HOUSE, s. An idol temple in China or Japan. From joss, as explained in the last article.

1750-52.—"The sailors, and even some books of voyages ... call the pagodas Yoss-houses, for on enquiring of a Chinese for the name of the idol, he answers Grande Yoss, instead of Gran Dios."—Olof. Toreen, 232.

1760-1810.—"On the 8th, 18th, and 28th day of the Moon those foreign barbarians may visit the Flower Gardens, and the Honam Joss-house, but not in droves of over ten at a time."—'8 Regulations' at Canton, from The Fankwae at Canton (1882), p. 29.

1840.—"Every town, every village, it is true, abounds with Joss-houses, upon which large sums of money have been spent."—Mem. Col. Mountain, 186.

1876.—"... the fantastic gables and tawdry ornaments of a large joss-house, or temple."—Fortnightly Review, No. cliii. 222.

1876:—

Thus also in "pidgin," Joss-house-man or Joss-pidgin-man is a priest, or a missionary.

JOSTICK, JOSS-STICK, s. A stick of fragrant tinder (powdered costus, sandalwood, &c.) used by the Chinese as incense in their temples, and formerly exported for use as cigar-lights. The name appears to be from the temple use. (See PUTCHOCK.)

1876.—"Burnee joss-stick, talkee plitty."—Leland, Pidgin-English Sing-Song, p. 43.

1879.—"There is a recess outside each shop, and at dusk the joss-sticks burning in these fill the city with the fragrance of incense."—Miss Bird, Golden Chersonese, 49.

JOW, s. Hind. jhāū. The name is applied to various species of the shrubby tamarisk which abound on the low alluvials of Indian rivers, and are useful in many ways, for rough basket-making and the like. It is the usual material for gabions and fascines in Indian siege-operations.

[c. 1809.—"... by the natives it is called jhau; but this name is generic, and is applied not only to another species of Tamarisk, but to the Casuarina of Bengal, and to the cone-bearing plants that have been introduced by Europeans."—Buchanan-Hamilton, Eastern India, iii. 597.

[1840.—"... on the opposite Jhow, or bastard tamarisk jungle ... a native ... had been attacked by a tiger...."—Davidson, Travels, ii. 326.]

JOWAULLA MOOKHEE, n.p. Skt.—Hind. Jwālā-mukhī, 'flame-mouthed'; a generic name for quasi-volcanic phenomena, but particularly applied to a place in the Kangra district of the Punjab mountain country, near the Biās River, where jets of gas issue from the ground and are kept constantly burning. There is a shrine of Devī, and it is a place of pilgrimage famous all over the Himālaya as well as in the plains of India. The famous fire-jets at Baku are sometimes visited by more adventurous Indian pilgrims, and known as the Great Jwālā-mukhī. The author of the following passage was evidently ignorant of the phenomenon worshipped, though the name indicates its nature.

c. 1360.—"Sultán Fíroz ... marched with his army towards Nagarkot (see NUGGURCOTE) ... the idol Jwálá-mukhí, much worshipped by the infidels, was situated on the road to Nagarkot.... Some of the infidels have reported that Sultán Fíroz went specially to see this idol, and held a golden umbrella over its head. But ... the infidels slandered the Sultán.... Other infidels said that Sultán Muhammad Sháh bin Tughlik Sháh held an umbrella over this same idol, but this also is a lie...."—Shams-i-Siráj Afíf, in Elliot, iii. 318.

1616.—"... a place called Ialla mokee, where out of cold Springs and hard Rocks, there are daily to be seene incessant Eruptions of Fire, before which the Idolatrous people fall doune and worship."—Terry, in Purchas, ii. 1467.

[c. 1617.—In Sir T. Roe's Map, "Jallamakee, the Pilgrimage of the Banians."—Hak. Soc. ii. 535.]

1783.—"At Taullah Mhokee (sic) a small volcanic fire issues from the side of a mountain, on which the Hindoos have raised a temple that has long been of celebrity, and favourite resort among the people of the Punjab."—G. Forster's Journey, ed. 1798, i. 308.

1799.—"Prason Poory afterwards travelled ... to the Maha or Buree (i.e. larger) Jowalla Mookhi or Juâla Mûchi, terms that mean a 'Flaming Mouth,' as being a spot in the neighbourhood of Bakee (Baku) on the west side of the (Caspian) Sea ... whence fire issues; a circumstance that has rendered it of great veneration with the Hindus."—Jonathan Duncan, in As. Res. v. 41.

JOWAUR, JOWARREE, s. Hind. jawār, juār, [Skt. yava-prakāra or akāra, 'of the nature of barley';] Sorghum vulgare, Pers. (Holcus sorghum, L.) one of the best and most frequently grown of the tall millets of southern countries. It is grown nearly all over India in the unflooded tracts; it is sown about July and reaped in November. The reedy stems are 8 to 12 feet high. It is the cholam of the Tamil regions. The stalks are Kirbee. The Ar. dura or dhura is perhaps the same word ultimately as jawār; for the old Semitic name is dokn, from the smoky aspect of the grain. It is an odd instance of the looseness which used to pervade dictionaries and glossaries that R. Drummond (Illus. of the Gram. Parts of Guzerattee, &c., Bombay, 1808) calls "Jooar, a kind of pulse, the food of the common people."

[c. 1590.—In Khandesh "Jowári is chiefly cultivated of which, in some places, there are three crops in a year, and its stalk is so delicate and pleasant to the taste that it is regarded in the light of a fruit."—Āīn, ed. Jarrett, ii. 223.]

1760.—"En suite mauvais chemin sur des levées faites de boue dans des quarrés de Jouari et des champs de Nelis (see NELLY) remplis d'eau."—Anquetil du Perron, I. ccclxxxiii.

1800.—"... My industrious followers must live either upon jowarry, of which there is an abundance everywhere, or they must be more industrious in procuring rice for themselves."—Wellington, i. 175.

1813.—Forbes calls it "juarree or cush-cush" (?). [See CUSCUS.]—Or. Mem. ii. 406; [2nd ed. ii. 35, and i. 23].

1819.—"In 1797-8 joiwaree sold in the Muchoo Kaunta at six rupees per culsee (see CULSEY) of 24 maunds."—Macmurdo, in Tr. Lit. Soc. Bo. i. 287.

[1826.—"And the sabre began to cut away upon them as if they were a field of Joanee (standing corn)."—Pandurang Hari, ed. 1873 i. 66.]

JOY, s. This seems from the quotation to have been used on the west coast for jewel (Port. joia).

1810.—"The vanity of parents sometimes leads them to dress their children, even while infants, in this manner, which affords a temptation ... to murder these helpless creatures for the sake of their ornaments or joys."—Maria Graham, 3.

JUBTEE, JUPTEE, &c., s. Guz. japtī, &c. Corrupt forms of zabtī. ["Watan-zabtī, or -japtī, Mahr., Produce of lands sequestered by the State, an item of revenue; in Guzerat the lands once exempt, now subject to assessment" (Wilson).] (See ZUBT.)

1808.—"The Sindias as Sovereigns of Broach used to take the revenues of Moojmooadars and Desoys (see DESSAYE) of that district every third year, amounting to Rs. 58,390, and called the periodical confiscation Juptee."—R. Drummond. [Majmūadār "in Guzerat the title given to the keepers of the pargana revenue records, who have held the office as a hereditary right since the settlement of Todar Mal, and are paid by fees charged on the villages." (Wilson)].

JUDEA, ODIA, &c., n.p. These names are often given in old writers to the city of Ayuthia, or Ayodhya, or Yuthia (so called apparently after the Hindu city of Rāma, Ayodhya, which we now call Oudh), which was the capital of Siam from the 14th century down to about 1767, when it was destroyed by the Burmese, and the Siamese royal residence was transferred to Bangkock [see BANCOCK.]

1522.—"All these cities are constructed like ours, and are subject to the King of Siam, who is named Siri Zacabedera, and who inhabits Iudia."—Pigafetta, Hak. Soc. 156.

c. 1546.—"The capitall City of all this Empire is Odiaa, whereof I haue spoken heretofore: it is fortified with walls of brick and mortar, and contains, according to some, foure hundred thousand fires, whereof an hundred thousand are strangers of divers countries."—Pinto, in Cogan's E.T. p. 285; orig. cap. clxxxix.

1553.—"For the Realm is great, and its Cities and Towns very populous; insomuch that the city Hudia alone, which is the capital of the Kingdom of Siam (Sião), and the residence of the King, furnishes 50,000 men of its own."—Barros, III. ii. 5.

1614.—"As regards the size of the City of Odia ... it may be guessed by an experiment made by a curious engineer with whom we communicated on the subject. He says that ... he embarked in one of the native boats, small, and very light, with the determination to go all round the City (which is entirely compassed by water), and that he started one day from the Portuguese settlement, at dawn, and when he got back it was already far on in the night, and he affirmed that by his calculation he had gone more than 8 leagues."—Couto, VI. vii. 9.

1617.—"The merchants of the country of Lan John, a place joining to the country of Jangama (see JANGOMAY) arrived at 'the city of Judea' before Eaton's coming away from thence, and brought great store of merchandize."—Sainsbury, ii. 90.

" "1 (letter) from Mr. Benjamyn Farry in Judea, at Syam."—Cocks's Diary, Hak. Soc. i. 272.

[1639.—"The chief of the Kingdom is Iudia by some called Odia ... the city of Iudia, the ordinary Residence of the Court is seated on the Menam."—Mandelslo, Travels, E.T. ii. 122.

[1693.—"As for the City of Siam, the Siamese do call it Si-yo-thi-ya, the o of the syllable yo being closer than our (French) Diphthong au."—La Loubère, Siam, E.T. i. 7.]

1727.—"... all are sent to the City of Siam or Odia for the King's Use.... The City stands on an Island in the River Memnon, which by Turnings and Windings, makes the distance from the Bar about 50 Leagues."—A. Hamilton, ii. 160; [ed. 1744].

[1774.—"Ayuttaya with its districts Dvaravati, Yodaya and Kamanpaik."—Insc. in Ind. Antiq. xxii. 4.

[1827.—"The powerful Lord ... who dwells over every head in the city of the sacred and great kingdom of Si-a-yoo-tha-ya."—Treaty between E.I.C. and King of Siam, in Wilson, Documents of the Burmese War, App. lxxvii.]

JUGBOOLAK, s. Marine Hind. for jack-block (Roebuck).

JUGGURNAUT, n.p. A corruption of the Skt. Jagannātha, 'Lord of the Universe,' a name of Krishṇa worshipped as Vishṇu at the famous shrine of Pūrī in Orissa. The image so called is an amorphous idol, much like those worshipped in some of the South Sea Islands, and it has been plausibly suggested (we believe first by Gen. Cunningham) that it was in reality a Buddhist symbol, which has been adopted as an object of Brahmanical worship, and made to serve as the image of a god. The idol was, and is, annually dragged forth in procession on a monstrous car, and as masses of excited pilgrims crowded round to drag or accompany it, accidents occurred. Occasionally also persons, sometimes sufferers from painful disease, cast themselves before the advancing wheels. The testimony of Mr. Stirling, who was for some years Collector of Orissa in the second decade of the last century, and that of Sir W. W. Hunter, who states that he had gone through the MS. archives of the province since it became British, show that the popular impression in regard to the continued frequency of immolations on these occasions—a belief that has made Juggurnaut a standing metaphor—was greatly exaggerated. The belief indeed in the custom of such immolation had existed for centuries, and the rehearsal of these or other cognate religious suicides at one or other of the great temples of the Peninsula, founded partly on fact, and partly on popular report, finds a place in almost every old narrative relating to India. The really great mortality from hardship, exhaustion, and epidemic disease which frequently ravaged the crowds of pilgrims on such occasions, doubtless aided in keeping up the popular impressions in connection with the Juggurnaut festival.

[1311.—"Jagnár." See under MADURA.]

c. 1321.—"Annually on the recurrence of the day when that idol was made, the folk of the country come and take it down, and put it on a fine chariot; and then the King and Queen, and the whole body of the people, join together and draw it forth from the church with loud singing of songs, and all kinds of music ... and many pilgrims who have come to this feast cast themselves under the chariot, so that its wheels may go over them, saying that they desire to die for their god. And the car passes over them, and crushes them, and cuts them in sunder, and so they perish on the spot."—Friar Odoric, in Cathay, &c. i. 83.

c. 1430.—"In Bizenegalia (see BISNAGAR) also, at a certain time of the year, this idol is carried through the city, placed between two chariots ... accompanied by a great concourse of people. Many, carried away by the fervour of their faith, cast themselves on the ground before the wheels, in order that they may be crushed to death,—a mode of death which they say is very acceptable to their god."—N. Conti, in India in XVth Cent., 28.

c. 1581.—"All for devotion attach themselves to the trace of the car, which is drawn in this manner by a vast number of people ... and on the annual feast day of the Pagod this car is dragged by crowds of people through certain parts of the city (Negapatam), some of whom from devotion, or the desire to be thought to make a devoted end, cast themselves down under the wheels of the cars, and so perish, remaining all ground and crushed by the said cars."—Gasparo Balbi, f. 84. The preceding passages refer to scenes in the south of the Peninsula.

c. 1590.—"In the town of Pursotem on the banks of the sea stands the temple of Jagnaut, near to which are the images of Kishen, his brother, and their sister, made of Sandal-wood, which are said to be 4,000 years old.... The Brahmins ... at certain times carry the image in procession upon a carriage of sixteen wheels, which in the Hindooee language is called Rahth (see RUT); and they believe that whoever assists in drawing it along obtains remission of all his sins."—Gladwin's Ayeen, ii. 13-15; [ed. Jarrett, ii. 127].

[1616.—"The chief city called Jekanat."—Sir T. Roe, Hak. Soc. ii. 538.]

1632.—"Vnto this Pagod or house of Sathen ... doe belong 9,000 Brammines or Priests, which doe dayly offer sacrifice vnto their great God Iaggarnat, from which Idoll the City is so called.... And when it (the chariot of Iaggarnat) is going along the city, there are many that will offer themselves a sacrifice to this Idoll, and desperately lye downe on the ground, that the Chariott wheeles may runne over them, whereby they are killed outright; some get broken armes, some broken legges, so that many of them are destroyed, and by this meanes they thinke to merit Heauen."—W. Bruton, in Hakl. v. 57.

1667.—"In the town of Jagannat, which is seated upon the Gulf of Bengala, and where is that famous Temple of the Idol of the same name, there is yearly celebrated a certain Feast.... The first day that they shew this Idol with Ceremony in the Temple, the Crowd is usually so great to see it, that there is not a year, but some of those poor Pilgrims, that come afar off, tired and harassed, are suffocated there; all the people blessing them for having been so happy.... And when this Hellish Triumphant Chariot marcheth, there are found (which is no Fable) persons so foolishly credulous and superstitious as to throw themselves with their bellies under those large and heavy wheels, which bruise them to death...."—Bernier, a Letter to Mr. Chapelain, in Eng. ed. 1684, 97; [ed. Constable, 304 seq.].

[1669-79.—"In that great and Sumptuous Diabolicall Pagod, there Standeth theere gretest God Jn^o. Gernaet, whence ye Pagod receued that name alsoe."—MS. Asia, &c., by T. B. f. 12. Col. Temple adds: "Throughout the whole MS. Jagannāth is repeatedly called Jn^o. Gernaet, which obviously stands for the common transposition Janganāth.]

1682.—"... We lay by last night till 10 o'clock this morning, ye Captain being desirous to see ye Jagernot Pagodas for his better satisfaction...."—Hedges, Diary, July 16; [Hak. Soc. i. 30].

1727.—"His (Jagarynat's) Effigy is often carried abroad in Procession, mounted on a Coach four stories high ... they fasten small Ropes to the Cable, two or three Fathoms long, so that upwards of 2,000 People have room enough to draw the Coach, and some old Zealots, as it passes through the Street, fall flat on the Ground, to have the Honour to be crushed to Pieces by the Coach Wheels."—A. Hamilton, i. 387; [ed. 1744].

1809.—

1814.—"The sight here beggars all description. Though Juggernaut made some progress on the 19th, and has travelled daily ever since, he has not yet reached the place of his destination. His brother is ahead of him, and the lady in the rear. One woman has devoted herself under the wheels, and a shocking sight it was. Another also intended to devote herself, missed the wheels with her body, and had her arm broken. Three people lost their lives in the crowd."—In Asiatic Journal—quoted in Beveridge, Hist. of India, ii. 54, without exacter reference.

c. 1818.—"That excess of fanaticism which formerly prompted the pilgrims to court death by throwing themselves in crowds under the wheels of the car of Jagannáth has happily long ceased to actuate the worshippers of the present day. During 4 years that I have witnessed the ceremony, three cases only of this revolting species of immolation have occurred, one of which I may observe is doubtful, and should probably be ascribed to accident; in the others the victims had long been suffering from some excruciating complaints, and chose this method of ridding themselves of the burthen of life in preference to other modes of suicide so prevalent with the lower orders under similar circumstances."—A. Stirling, in As. Res. xv. 324.

1827.—March 28th in this year, Mr. Poynder, in the E. I. Court of Proprietors, stated that "about the year 1790 no fewer than 28 Hindus were crushed to death at Ishera on the Ganges, under the wheels of Juggurnaut."—As. Journal, 1821, vol. xxiii. 702.

[1864.—"On the 7th July 1864, the editor of the Friend of India mentions that, a few days previously, he had seen, near Serampore, two persons crushed to death, and another frightfully lacerated, having thrown themselves under the wheels of a car during the Rath Jatra festival. It was afterwards stated that this occurrence was accidental."—Chevers, Ind. Med. Jurispr. 665.]

1871.—"... poor Johnny Tetterby staggering under his Moloch of an infant, the Juggernaut that crushed all his enjoyments."—Forster's Life of Dickens, ii. 415.

1876.—"Le monde en marchant n'a pas beaucoup plus de souci de ce qu'il écrase que le char de l'idole de Jagarnata."—E. Renan, in Revue des Deux Mondes, 3^e Série, xviii. p. 504.

JULIBDAR, s. Pers. jilaudār, from jilau, the string attached to the bridle by which a horse is led, the servant who leads a horse, also called janībahdār, janībahkash. In the time of Hedges the word must have been commonly used in Bengal, but it is now quite obsolete.

[c. 1590.—"For some time it was a rule that, whenever he (Akbar) rode out on a kháçah horse, a rupee should be given, viz., one dám to the Átbegi, two to the Jilaudár...."—Āīn, ed. Blochmann, i. 142. (And see under PYKE.)]

1673.—"In the heart of this Square is raised a place as large as a Mountebank's Stage, where the Gelabdar, or Master Muliteer, with his prime Passengers or Servants, have an opportunity to view the whole Caphala."—Fryer, 341.

1683.—"Your Jylibdar, after he had received his letter would not stay for the Gen^ll, but stood upon departure."—Hedges, Diary, Sept. 15; [Hak. Soc. i. 112].

" "We admire what made you send peons to force our Gyllibdar back to your Factory, after he had gone 12 cosses on his way, and dismisse him again without any reason for it."—Hedges, Diary, Sept. 26; [Hak. Soc. i. 120].

1754.—"100 Gilodar; those who are charged with the direction of the couriers and their horses."—Hanway's Travels, i. 171; 252.

[1812.—"I have often admired the courage and dexterity with which the Persian Jelowdars or grooms throw themselves into the thickest engagement of angry horses."—Morier, Journey through Persia, 63 seq.]

1880.—"It would make a good picture, the surroundings of camels, horses, donkeys, and men.... Pascal and Remise cooking for me; the Jellaodars, enveloped in felt coats, smoking their kalliúns, amid the half-light of fast fading day...."—MS. Journal in Persia of Capt. W. Gill, R.E.

JUMBEEA, s. Ar. janbiya, probably from janb, 'the side'; a kind of dagger worn in the girdle, so as to be drawn across the body. It is usually in form slightly curved. Sir R. Burton (Camões, Commentary, 413) identifies it with the agomia and gomio of the quotations below, and refers to a sketch in his Pilgrimage, but this we cannot find, [it is in the Memorial ed. i. 236], though the jambiyah is several times mentioned, e.g. i. 347, iii. 72. The term occurs repeatedly in Mr. Egerton's catalogue of arms in the India Museum. Janbwa occurs as the name of a dagger in the Āīn (orig. i. 119); why Blochmann in his translation [i. 110] spells it jhanbwah we do not know. See also Dozy and Eng. s.v. jambette. It seems very doubtful if the latter French word has anything to do with the Arabic word.

c. 1328.—"Takī-ud-dīn refused roughly and pushed him away. Then the maimed man drew a dagger (khanjar) such as is called in that country janbiya, and gave him a mortal wound."—Ibn Batuta, i. 534.

1498.—"The Moors had erected palisades of great thickness, with thick planking, and fastened so that we could not see them within. And their people paraded the shore with targets, azagays, agomias, and bows and slings from which they slung stones at us."—Roteiro de Vasco da Gama, 32.

1516.—"They go to fight one another bare from the waist upwards, and from the waist downwards wrapped in cotton cloths drawn tightly round, and with many folds, and with their arms, which are swords, bucklers, and daggers (gomios)."—Barbosa, p. 80.

1774.—"Autour du corps ils ont un ceinturon de cuir brodé, ou garni d'argent, au milieu duquel sur le devant ils passent un couteau large recourbé, et pointu (jambea), dont la pointe est tournée du côté droit."—Niebuhr, Desc. de l'Arabie, 54.

JUMDUD, s. H. jamdad, jamdhar. A kind of dagger, broad at the base and slightly curved, the hilt formed with a cross-grip like that of the Katār (see KUTTAUR). [A drawing of what he calls a jamdhar katārī is given in Egerton's Catalogue (Pl. IX. No. 344-5).] F. Johnson's Dictionary gives jamdar as a Persian word with the suggested etymology of janb-dar, 'flank-render.' But in the Āīn the word is spelt jamdhar, which seems to indicate Hind. origin; and its occurrence in the poem of Chand Bardāi (see Ind. Antiq. i. 281) corroborates this. Mr. Beames there suggests the etymology of Yama-dant 'Death's Tooth.' The drawings of the jamdhad or jamdhar in the Āīn illustrations show several specimens with double and triple toothed points, which perhaps favours this view; but Yama-dhāra, 'death-wielder,' appears in the Sanskrit dictionaries as the name of a weapon. [Rather, perhaps, yama-dhara, 'death-bearer.']

c. 1526.—"Jamdher." See quotation under KUTTAUR.

[1813.—"... visited the jamdar khana, or treasury containing his jewels ... curious arms...."—Forbes, Or. Mem. 2nd ed. ii. 469.]

JUMMA, s. Hind. from Ar. jama'. The total assessment (for land revenue) from any particular estate, or division of country. The Arab. word signifies 'total' or 'aggregate.'

1781.—"An increase of more than 26 lacks of rupees (was) effected on the former jumma."—Fifth Report, p. 8.

JUMMABUNDEE, s. Hind. from P.—Ar. jama'bandī. A settlement (q.v.), i.e. the determination of the amount of land revenue due for a year, or a period of years, from a village, estate, or parcel of land. [In the N.W.P. it is specially applied to the annual village rent-roll, giving details of the holding of each cultivator.]

[1765.—"The rents of the province, according to the jumma-bundy, or rent-roll ... amounted to ..."—Verelst, View of Bengal, App. 214.

[1814.—"Jummabundee." See under PATEL.]

JUMNA, n.p. The name of a famous river in India which runs by Delhi and Agra. Skt. Yamunā, Hind. Jamunā and Jamnā, the Διαμούνα of Ptolemy, the Ἰωβαρής of Arrian, the Jomanes of Pliny. The spelling of Ptolemy almost exactly expresses the modern Hind. form Jamunā. The name Jamunā is also applied to what was in the 18th century, an unimportant branch of the Brahmaputra R. which connected it with the Ganges, but which has now for many years been the main channel of the former great river. (See JENNYE.) Jamunā is the name of several other rivers of less note.

[1616-17.—"I proposed for a water worke, w^ch might giue the Chief Cittye of the Mogores content ... w^ch is to be don vppon the Riuer Ieminy w^ch passeth by Agra...."—Birdwood, First Letter Book, 460.

[1619.—"The river Gemini was vnfit to set a Myll vppon."—Sir T. Roe, Hak. Soc. ii. 477.

[1663.—"... the Gemna, a river which may be compared to the Loire...."—Bernier, Letter to M. De la Mothe le Vayer, ed. Constable, 241.]

[JUMNA MUSJID, n.p. A common corruption of the Ar. jāmĕ' masjid, 'the cathedral or congregational mosque,' Ar. jama', 'to collect.' The common form is supposed to represent some great mosque on the Jumna R.

[1785.—"The Jumna-musjid is of great antiquity...."—Diary, in Forbes, Or. Mem. 2nd ed. ii. 448.

[1849.—"In passing we got out to see the Jamna Masjid, a very fine building now used as a magazine."—Mrs. Mackenzie, Life in the Mission, ii. 170.

[1865.—"... the great mosque or Djamia '... this word Djamia' means literally 'collecting' or 'uniting,' because here attends the great concourse of Friday worshippers...."—Palgrave, Central and E. Arabia, ed. 1868, 266.]

JUNGEERA, n.p., i.e. Janjīrā. The name of a native State on the coast, south of Bombay, from which the Fort and chief place is 44 m. distant. This place is on a small island, rising in the entrance to the Rājpurī inlet, to which the name Janjīrā properly pertains, believed to be a local corruption of the Ar. jazīra, 'island.' The State is also called Habsān, meaning 'Hubshee's land,' from the fact that for 3 or 4 centuries its chief has been of that race. This was not at first continuous, nor have the chiefs, even when of African blood, been always of one family; but they have apparently been so for the last 200 years. 'The Sīdī' (see SEEDY) and 'The Ḥabshī,' are titles popularly applied to this chief. This State has a port and some land in Kāthiāwār.

Gen. Keatinge writes: "The members of the Sidi's family whom I saw were, for natives of India, particularly fair." The old Portuguese writers call this harbour Danda (or as they write it Damda), e.g. João de Castro in Primeiro Roteiro, p. 48. His rude chart shows the island-fort.

JUNGLE, s. Hind. and Mahr. jangal, from Skt. jaṇgala (a word which occurs chiefly in medical treatises). The native word means in strictness only waste, uncultivated ground; then, such ground covered with shrubs, trees or long grass; and thence again the Anglo-Indian application is to forest, or other wild growth, rather than to the fact that it is not cultivated. A forest; a thicket; a tangled wilderness. The word seems to have passed at a rather early date into Persian, and also into use in Turkistan. From Anglo-Indian it has been adopted into French as well as in English. The word does not seem to occur in Fryer, which rather indicates that its use was not so extremely common among foreigners as it is now.

c. 1200.—"... Now the land is humid, jungle (jangalah), or of the ordinary kind."—Susruta, i. ch. 35.

c. 1370.—"Elephants were numerous as sheep in the jangal round the Ráí's dwelling."—Táríkh-i-Fíroz-Sháhí, in Elliot, iii. 314.

c. 1450.—"The Kings of India hunt the elephant. They will stay a whole month or more in the wilderness, and in the jungle (Jangal)."—Abdurrazāk, in Not. et Ext. xiv. 51.

1474.—"... Bicheneger. The vast city is surrounded by three ravines, and intersected by a river, bordering on one side on a dreadful Jungel."—Ath. Nikitin, in India in XVth Cent., 29.

1776.—"Land waste for five years ... is called Jungle."—Halhed's Gentoo Code, 190.

1809.—"The air of Calcutta is much affected by the closeness of the jungle around it."—Ld. Valentia, i. 207.

1809.—

c. 1830.—"C'est là que je rencontrai les jungles ... j'avoue que je fus très désappointé."—Jacquemont, Correspond. i. 134.

c. 1833-38.—

1848.—"But he was as lonely here as in his jungle at Boggleywala."—Thackeray, Vanity Fair, ch. iii.

" "'Was there ever a battle won like Salamanca? Hey, Dobbin? But where was it he learnt his art? In India, my boy. The jungle is the school for a general, mark me that.'"—Ibid., ed. 1863, i. 312.

c. 1858.—

"

1865.—"To an eye accustomed for years to the wild wastes of the jungle, the whole country presents the appearance of one continuous well-ordered garden."—Waring, Tropical Resident at Home, 7.

1867.—"... here are no cobwebs of plea and counterplea, no jungles of argument and brakes of analysis."—Swinburne, Essays and Studies, 133.

1873.—"Jungle, derived to us, through the living language of India, from the Sanskrit, may now be regarded as good English."—Fitz-Edward Hall, Modern English, 306.

1878.—"Cet animal est commun dans les forêts, et dans les djengles."—Marre, Kata-Kata-Malayou, 83.

1879.—"The owls of metaphysics hooted from the gloom of their various jungles."—Fortnightly Rev. No. clxv., N.S., 19.

JUNGLE-FEVER, s. A dangerous remittent fever arising from the malaria of forest or jungle tracts.

1808.—"I was one day sent to a great distance, to take charge of an officer who had been seized by jungle-fever."—Letter in Morton's L. of Leyden, 43.

JUNGLE-FOWL, s. The popular name of more than one species of those birds from which our domestic poultry are supposed to be descended; especially Gallus Sonneratii, Temminck, the Grey Jungle-fowl, and Gallus ferrugineus, Gmelin, the Red Jungle-fowl. The former belongs only to Southern India; the latter from the Himālaya, south to the N. Circārs on the east, and to the Rājpīpla Hills south of the Nerbudda on the west.

1800.—"... the thickets bordered on the village, and I was told abounded in jungle-fowl."—Symes, Embassy to Ava, 96.

1868.—"The common jungle-cock ... was also obtained here. It is almost exactly like a common game-cock, but the voice is different."—Wallace, Malay Archip., 108.

The word jungle is habitually used adjectively, as in this instance, to denote wild species, e.g. jungle-cat, jungle-dog, jungle-fruit, &c.

JUNGLE-MAHALS, n.p. Hind. Jangal-Mahāl. This, originally a vague name of sundry tracts and chieftainships lying between the settled districts of Bengal and the hill country of Chutiā Nāgpūr, was constituted a regular district in 1805, but again broken up and redistributed among adjoining districts in 1833 (see Imperial Gazetteer, s.v.).

JUNGLE-TERRY, n.p. Hind. Jangal-tarāi (see TERAI). A name formerly applied to a border-tract between Bengal and Behar, including the inland parts of Monghyr and Bhāgalpūr, and what are now termed the Santāl Parganas. Hodges, below, calls it to the "westward" of Bhāgalpūr; but Barkope, which he describes as near the centre of the tract, lies, according to Rennell's map, about 35 m. S.E. of Bhāgalpūr town; and the Cleveland inscription shows that the term included the tract occupied by the Rājmahāl hill-people. The Map No. 2 in Rennell's Bengal Atlas (1779) is entitled "the Jungleterry District, with the adjacent provinces of Birbhoom, Rajemal, Boglipour, &c., comprehending the countries situated between Moorshedabad and Bahar." But the map itself does not show the name Jungle Terry anywhere.

1781.—"Early in February we set out on a tour through a part of the country called the Jungle-Terry, to the westward of Bauglepore ... after leaving the village of Barkope, which is nearly in the centre of the Jungle Terry, we entered the hills.... In the great famine which raged through Indostan in the year 1770 ... the Jungle Terry is said to have suffered greatly."—Hodges, pp. 90-95.

1784.—"To be sold ... that capital collection of Paintings, late the property of A. Cleveland, Esq., deceased, consisting of the most capital views in the districts of Monghyr, Rajemehal, Boglipoor, and the Jungleterry, by Mr. Hodges...."—In Seton-Karr, i. 64.

c. 1788.—

1817.—"These hills are principally covered with wood, excepting where it has been cleared away for the natives to build their villages, and cultivate janaira (Jowaur), plantains and yams, which together with some of the small grains mentioned in the account of the Jungleterry, constitute almost the whole of the productions of these hills."—Sutherland's Report on the Hill People (in App. to Long, 560).

1824.—"This part, I find (he is writing at Monghyr), is not reckoned either in Bengal or Bahar, having been, under the name of the Jungleterry district, always regarded, till its pacification and settlement, as a sort of border or debateable land."—Heber, i. 131.

JUNGLO, s. Guz. Janglo. This term, we are told by R. Drummond, was used in his time (the beginning of the 19th century), by the less polite, to distinguish Europeans; "wild men of the woods," that is, who did not understand Guzerati!

1808.—"Joseph Maria, a well-known scribe of the order of Topeewallas ... was actually mobbed, on the first circuit of 1806, in the town of Pitlaud, by parties of curious old women and young, some of whom gazing upon him put the question, Aré Jungla, too munne pirrneesh? 'O wild one, wilt thou marry me?' He knew not what they asked, and made no answer, whereupon they declared that he was indeed a very Jungla, and it required all the address of Kripram (the worthy Brahmin who related this anecdote to the writer, uncontradicted in the presence of the said Senhor) to draw off the dames and damsels from the astonished Joseph."—R. Drummond, Illns. (s.v.).

JUNK, s. A large Eastern ship; especially (and in later use exclusively) a Chinese ship. This indeed is the earliest application also; any more general application belongs to an intermediate period. This is one of the oldest words in the Europeo-Indian vocabulary. It occurs in the travels of Friar Odorico, written down in 1331, and a few years later in the rambling reminiscences of John de' Marignolli. The great Catalan World-map of 1375 gives a sketch of one of those ships with their sails of bamboo matting and calls them Inchi, no doubt a clerical error for Iũchi. Dobner, the original editor of Marignolli, in the 18th century, says of the word (junkos): "This word I cannot find in any medieval glossary. Most probably we are to understand vessels of platted reeds (a juncis texta) which several authors relate to be used in India." It is notable that the same erroneous suggestion is made by Amerigo Vespucci in his curious letter to one of the Medici, giving an account of the voyage of Da Gama, whose squadron he had met at C. Verde on its way home.

The French translators of Ibn Batuta derive the word from the Chinese tchouen (chwen), and Littré gives the same etymology (s.v. jonque). It is possible that the word may be eventually traced to a Chinese original, but not very probable. The old Arab traders must have learned the word from Malay pilots, for it is certainly the Javanese and Malay jong and ajong, 'a ship or large vessel.' In Javanese the Great Bear is called Lintang jong, 'The Constellation Junk,' [which is in Malay Bintang Jong. The various forms in Malay and cognate languages, with the Chinese words which have been suggested as the origin, are very fully given by Scott, Malayan Words in English, p. 59 seq.]

c. 1300.—"Large ships called in the language of China 'Junks' bring various sorts of choice merchandize and cloths from Chín and Máchín, and the countries of Hind and Sind."—Rashíduddín, in Elliot, i. 69.

1331.—"And when we were there in harbour at Polumbum, we embarked in another ship called a Junk (aliam navim nomine Zuncum).... Now on board that ship were good 700 souls, what with sailors and with merchants...."—Friar Odoric, in Cathay, &c., 73.

c. 1343.—"They make no voyages on the China Sea except with Chinese vessels ... of these there are three kinds; the big ones which are called junk, in the plural junūk.... Each of these big ships carries from three up to twelve sails. The sails are made of bamboo slips, woven like mats; they are never hauled down, but are shifted round as the wind blows from one quarter or another."—Ibn Batuta, iv. 91. The French translators write the words as gonk (and gonoûk). Ibn Batuta really indicates chunk (and chunūk); but both must have been quite wrong.

c. 1348.—"Wishing them to visit the shrine of St. Thomas the Apostle ... we embarked on certain Junks (ascendentes Junkos) from Lower India, which is called Minubar."—Marignolli, in Cathay, &c., 356.

1459.—"About the year of Our Lord 1420, a Ship or Junk of India, in crossing the Indian Sea, was driven ... in a westerly and south-westerly direction for 40 days, without seeing anything but sky and sea.... The ship having touched on the coast to supply its wants, the mariners beheld there the egg of a certain bird called chrocho, which egg was as big as a butt...."—Rubric on Fra Mauro's Great Map at Venice.

" "The Ships or junks (Zonchi) which navigate this sea, carry 4 masts, and others besides that they can set up or strike (at will); and they have 40 to 60 little chambers for the merchants, and they have only one rudder...."—Ibid.

1516.—"Many Moorish merchants reside in it (Malacca), and also Gentiles, particularly Chetis (see CHETTY), who are natives of Cholmendel; and they are all very rich, and have many large ships which they call jungos."—Barbosa, 191.

1549.—"Exclusus isto concilio, applicavit animum ad navem Sinensis formae, quam Iuncum vocant."—Scti. Franc. Xaverii Epist. 337.

[1554.—"... in the many ships and junks (Jugos) which certainly passed that way."—Castanheda, ii. c. 20.]

1563.—"Juncos are certain long ships that have stern and prow fashioned in the same way."—Garcia, f. 58b.

1591.—"By this Negro we were advertised of a small Barke of some thirtie tunnes (which the Moors call a Iunco)."—Barker's Acc. of Lancaster's Voyage, in Hakl. ii. 589.

1616.—"And doubtless they had made havock of them all, had they not presently been relieved by two Arabian Junks (for so their small ill-built ships are named....)"—Terry, ed. 1665, p. 342.

[1625.—"An hundred Prawes and Iunkes."—Purchas, Pilgrimage, i. 2, 43.

[1627.—"China also, and the great Atlantis (that you call America), which have now but Iunks and Canoas, abounded then in tall Ships."—Bacon, New Atlantis, p. 12.]

1630.—"So repairing to Iasques (see JASK), a place in the Persian Gulph, they obtained a fleete of Seaven Iuncks, to convey them and theirs as Merchantmen bound for the Shoares of India."—Lord, Religion of the Persees, 3.

1673.—Fryer also speaks of "Portugal Junks." The word had thus come to mean any large vessel in the Indian Seas. Barker's use for a small vessel (above) is exceptional.

JUNKAMEER, s. This word occurs in Wheeler, i. 300, where it should certainly have been written Juncaneer. It was long a perplexity, and as it was the subject of one of Dr. Burnell's latest, if not the very last, of his contributions to this work, I transcribe the words of his communication:

"Working at improving the notes to v. Linschoten, I have accidentally cleared up the meaning of a word you asked me about long ago, but which I was then obliged to give up—'Jonkamīr.' It = 'a collector of customs.'

"(1745).—Notre Supérieur qui sçavoit qu'à moitié chemin certains Jonquaniers^[147] mettoient les passans à contribution, nous avoit donné un ou deux fanons (see FANAM) pour les payer en allant et en revenant, au cas qu'ils l'exigeassent de nous."—P. Norbert, Memoires, pp. 159-160.

"The original word is in Malayālam chungakāran, and do. in Tamil, though it does not occur in the Dictionaries of that language; but chungam (= 'Customs') does.

"I was much pleased to settle this curious word; but I should never have thought of the origin of it, had it not been for that rascally old Capuchin P. Norbert's note."

My friend's letter (from West Stratton) has no date, but it must have been written in July or August 1882.—[H.Y.] (See JUNKEON.)

1680.—"The Didwan (see DEWAUN) returned with Lingapas Ruccas (see ROOCKA) upon the Avaldar (see HAVILDAR) at St. Thoma, and upon the two chief Juncaneers in this part of the country, ordering them not to stop goods or provisions coming into the town."—Fort St. Geo. Consn., Nov. 22, Notes and Exts., iii. 39.

1746.—"Given to the Governor's Servants, Juncaneers, &c., as usual at Christmas, Salampores (see SALEMPOORY) 18Ps. P. 13."—Acct. of Extra Charges at Fort St. David, to Dec. 31. MS. Report, in India Office.

JUNK-CEYLON, n.p. The popular name of an island off the west coast of the Malay Peninsula. Forrest (Voyage to Mergui, pp. iii. and 29-30) calls it Jan-Sylan, and says it is properly Ujong (i.e. in Malay, 'Cape') Sylang. This appears to be nearly right. The name is, according to Crawfurd (Malay Dict. s.v. Salang, and Dict. Ind. Archip. s.v. Ujung) Ujung Salang, 'Salang Headland.' [Mr. Skeat doubts the correctness of this. "There is at least one quite possible alternative, i.e. jong salang, in which jong means 'a junk,' and salang, when applied to vessels, 'heavily tossing' (see Klinkert, Dict. s.v. salang). Another meaning of salang is 'to transfix a person with a dagger,' and is the technical term for Malay executions, in which the kris was driven down from the collar-bone to the heart. Parles in the first quotation is now known as Perlis."]

1539.—"There we crost over to the firm Land, and passing by the Port of Junçalan (Iuncalão) we sailed two days and a half with a favourable wind, by means whereof we got to the River of Parles in the Kingdom of Queda...."—Pinto (orig. cap. xix.) in Cogan, p. 22.

1592.—"We departed thence to a Baie in the Kingdom of Iunsalaom, which is betweene Malacca and Pegu, 8 degrees to the Northward."—Barker, in Hakl. ii. 591.

1727.—"The North End of Jonk Ceyloan lies within a mile of the Continent."—A. Hamilton, 69; [ed. 1744, ii. 67].

JUNKEON, s. This word occurs as below. It is no doubt some form of the word chungam, mentioned under JUNKAMEER. Wilson gives Telugu Sunkam, which might be used in Orissa, where Bruton was. [Shungum (Mal. chunkam) appears in the sense of toll or customs duties in many of the old treaties in Logan, Malabar, vol. iii.]

1638.—"Any Iunkeon or Custome."—Bruton's Narrative, in Hakl. v. 53.

1676.—"These practices (claims of perquisite by the factory chiefs) hath occasioned some to apply to the Governour for relief, and chosen rather to pay Juncan than submit to the unreasonable demands aforesaid."—Major Puckle's Proposals, in Fort St. Geo. Consn., Feb. 16. Notes and Exts., i. 39.

[1727.—"... at every ten or twelve Miles end, a Fellow to demand Junkaun or Poll-Money for me and my Servants...."—A. Hamilton, ed. 1744, i. 392.]

JURIBASSO, s. This word, meaning 'an interpreter,' occurs constantly in the Diary of Richard Cocks, of the English Factory in Japan, admirably edited for the Hakluyt Society by Mr. Edward Maunde Thompson (1883). The word is really Malayo-Javanese jurubahāsa, lit. 'language-master,' juru being an expert, 'a master of a craft,' and bahāsa the Skt. bhāshā, 'speech.' [Wilkinson, Dict., writes Juru-bĕhasa; Mr. Skeat prefers juru-bhasa.]

1603.—At Patani the Hollanders having arrived, and sent presents—"ils furent pris par un officier nommé Orankaea (see ORANKAY) Jurebassa, qui en fit trois portions."—In Rec. du Voyages, ed. 1703, ii. 667. See also pp. 672, 675.

1613.—"(Said the Mandarin of Ancão) ... 'Captain-major, Auditor, residents, and jerubaças, for the space of two days you must come before me to attend to these instructions (capitulos), in order that I may write to the Aīlão.'...

"These communications being read in the Chamber of the City of Macau, before the Vereadores, the people, and the Captain-Major then commanding in the said city, João Serrão da Cunha, they sought for a person who might be charged to reply, such as had knowledge and experience of the Chinese, and of their manner of speech, and finding Lourenço Carvalho ... he made the reply in the following form of words '... To this purpose we the Captain-Major, the Auditor, the Vereadores, the Padres, and the Jurubaça, assembling together and beating our foreheads before God....'"—Bocarro, pp. 725-729.

" "The foureteenth, I sent M. Cockes, and my Iurebasso to both the Kings to entreat them to prouide me of a dozen Seamen."—Capt. Saris, in Purchas, 378.

1615.—"... his desire was that, for his sake, I would geve over the pursute of this matter against the sea bongew, for that yf it were followed, of force the said bongew must cut his bellie, and then my jurebasso must do the lyke. Unto which his request I was content to agree...."—Cocks's Diary, i. 33.

[ " "This night we had a conference with our Jurybassa."—Foster, Letters, iii. 167].

JUTE, s. The fibre (gunny-fibre) of the bark of Corchorus capsularis, L., and Corchorus olitorius, L., which in the last 45 years has become so important an export from India, and a material for manufacture in Great Britain as well as in India. "At the last meeting of the Cambridge Philosophical Society, Professor Skeat commented on various English words. Jute, a fibrous substance, he explained from the Sanskrit jūṭa, a less usual form of jaṭa, meaning, 1st, the matted hair of an ascetic; 2ndly, the fibrous roots of a tree such as the banyan; 3rdly, any fibrous substance" (Academy, Dec. 27, 1879). The secondary meanings attributed here to jaṭa are very doubtful.^[148] The term jute appears to have been first used by Dr. Roxburgh in a letter dated 1795, in which he drew the attention of the Court of Directors to the value of the fibre "called jute by the natives." [It appears, however, as early as 1746 in the Log of a voyage quoted by Col. Temple in J.R.A.S., Jan. 1900, p. 158.] The name in fact appears to be taken from the vernacular name in Orissa. This is stated to be properly jhōṭŏ, but jhŭṭŏ is used by the uneducated. See Report of the Jute Commission, by Babu Hemchundra Kerr, Calcutta, 1874; also a letter from Mr. J. S. Cotton in the Academy, Jan. 17, 1880.

JUTKA, s. From Dak.—Hind. jhaṭkā, 'quick.' The native cab of Madras, and of Mofussil towns in that Presidency; a conveyance only to be characterised by the epithet ramshackle, though in that respect equalled by the Calcutta cranchee (q.v.). It consists of a sort of box with Venetian windows, on two wheels, and drawn by a miserable pony. It is entered by a door at the back. (See SHIGRAM, with like meanings).

JUZAIL, s. This word jazāil is generally applied to the heavy Afghan rifle, fired with a forked rest. If it is Ar. it must be jazā'il, the plural of jazīl, 'big,' used as a substantive. Jazīl is often used for a big, thick thing, so it looks probable. (See GINGALL.) Hence jazā'ilchī, one armed with such a weapon.

[1812.—"The jezaerchi also, the men who use blunderbusses, were to wear the new Russian dress."—Morier, Journey through Persia, 30.

[1898.—

[1900.—"Two companies of Khyber Jezailchies."—Warburton, Eighteen Years in the Khyber, 78.]

JYEDAD, s. P.—H. jāidād. Territory assigned for the support of troops.

[1824.—"Rampoora on the Chumbul ... had been granted to Dudernaic, as Jaidad, or temporary assignment for the payment of his troops."—Malcolm, Central India, i. 223.]

JYSHE, s. This term, Ar. jaish, 'an army, a legion,' was applied by Tippoo to his regular infantry, the body of which was called the Jaish Kachari (see under CUTCHERRY).

c. 1782.—"About this time the Bar or regular infantry, Kutcheri, were called the Jysh Kutcheri."—Hist. of Tipú Sultán, by Hussein Ali Khán Kermáni, p. 32.

1786.—"At such times as new levies or recruits for the Jyshe and Piadehs are to be entertained, you two and Syed Peer assembling in Kuchurry are to entertain none but proper and eligible men."—Tippoo's Letters, 256.