[1800.—"In this hilly tract are a number of people ... who use a kind of cultivation called the Cotucadu, which a good deal resembles that which in the Eastern parts of Bengal is called Jumea."—Buchanan, Mysore, ii. 177.]
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.—
"Fate work'd its own the while. A band
Of Yoguees, as they roamed the land
Seeking a spouse for Jaga-Naut their God,
Stray'd to this solitary glade."
Curse of Kehama, xiii. 16.
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.—
"Down with dukes, earls, and lords, those pagan Josses,
False gods! away with stars and strings and crosses."
Peter Pindar, Ode to Kien Long.
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:—
"One Tim Wang he makee-tlavel,
Makee stop one night in Joss-house."
Leland, Pidgin-English Sing-Song, p. 42.
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 Jno. 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 Jno. 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.—
"A thousand pilgrims strain
Arm, shoulder, breast, and thigh, with might and main,
To drag that sacred wain,
And scarce can draw along the enormous load.
Prone fall the frantic votaries on the road,
And calling on the God
Their self-devoted bodies there they lay
To pave his chariot way.
On Jaga-Naut they call,
The ponderous car rolls on, and crushes all,
Through flesh and bones it ploughs its dreadful path.
Groans rise unheard; the dying cry.
And death, and agony
Are trodden under foot by yon mad throng,
Who follow close and thrust the deadly wheels along."
Curse of Kehama, xiv. 5.
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, 3e 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 Genll, 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.