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92 fever at the bidding of statesmen. If peace is to be secure, the readiness to catch war fever must be somehow diminished. Whoever wishes to succeed in this must first understand what war fever is and why it arises.

The men who have an important influence in the world, whether for good or evil, are dominated as a rule by a threefold desire: they desire, first, an activity which calls fully into play the faculties in which they feel that they excel; secondly, the sense of successfully overcoming resistance; thirdly, the respect of others on account of their success. The third of these desires is sometimes absent: some men who have been great have been without the "last infirmity," and have been content with their own sense of success, or merely with the joy of difficult effort. But as a rule all three are present. Some men's talents are specialized, so that their choice of activities is circumscribed by the nature of their faculties; other men have, in youth, such a wide range of possible aptitudes that their choice is chiefly determined by the varying degrees of respect which public opinion gives to different kinds of success.

The same desires, usually in a less marked degree, exist in men who have no exceptional


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Rh talents. But such men cannot achieve anything very difficult by their individual efforts; for them, as units, it is impossible to acquire the sense of greatness or the triumph of strong resistance overcome. Their separate lives are unadventurous and dull. In the morning they go to the office or the plow, in the evening they return tired and silent, to the sober monotony of wife and children. Believing that security is the supreme good, they have insured against sickness and death, and have found an employment where they have little fear of dismissal and no hope of any great rise. But security, once achieved, brings a Nemesis of ennui. Adventure, imagination, risk, also have their claims; but how can these claims be satisfied by the ordinary wage-earner? Even if it were possible to satisfy them, the claims of wife and children have priority and must not be neglected.

To this victim of order and good organization the realization comes, in some moment of sudden crisis, that he belongs to a nation, that his nation may take risks, may engage in difficult enterprises, enjoy the hot passion of doubtful combat, stimulate adventure and imagination by military expeditions to Mount Sinai and

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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94 the Garden of Eden. What his nation does, in some sense, he does; what his nation suffers, he suffers. The long years of private caution are avenged by a wild plunge into public madness. All the horrid duties of thrift and order and care which he has learnt to fulfil in private are thought not to apply to public affairs: it is patriotic and noble to be reckless for the nation, though it would be wicked to be reckless for oneself. The old primitive passions, which civilization has denied, surge up all the stronger for repression. In a moment imagination and instinct travel back through the centuries, and the wild man of the woods emerges from the mental prison in which he has been confined. This is the deeper part of the psychology of the war fever.

But besides the irrational and instinctive element in the war fever, there is always also, if only as a liberator of primitive impulse, a certain amount of quasi-rational calculation and what is euphemistically called "thought." The war fever very seldom seizes a nation unless it believes that it will be victorious. Undoubtedly, under the influence of excitement, men over-estimate their chances of success; but there is some proportion between what is hoped and


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Rh what a rational man would expect. Holland, though quite as humane as England, had no impulse to go to war on behalf of Belgium, because the likelihood of disaster was so obviously overwhelming. The London populace, if they had known how the war was going to develop, would not have rejoiced as they did on that August Bank Holiday long ago. A nation which has had a recent experience of war, and has come to know that a war is almost always more painful than it is expected to be at the outset, becomes much less liable to war fever until a new generation grows up. The element of rationality in war fever is recognized by Governments and journalists who desire war, as may be seen by their invariably minimizing the perils of a war which they wish to provoke. At the beginning of the South African War Sir William Butler was dismissed, apparently for suggesting that sixty thousand men and three months might not suffice to subdue the Boer Republics. And when the war proved long and difficult, the nation turned against those who had made it. We may assume, I think, without attributing too great a share to reason in human affairs, that a nation would not suffer from war fever in a case


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96 where every sane man could see that defeat was very probable.

The importance of this lies in the fact that it would make aggressive war very unlikely if its chances of success were very small. If the peace-loving nations were sufficiently strong to be obviously capable of defeating the nations which were willing to wage aggressive war, the peace-loving nations might form an alliance and agree to fight jointly against any nation which refused to submit its claims to an International Council. Before the present war we might have reasonably hoped to secure the peace of the world in some such way; but the military strength of Germany has shown that such a scheme has no great chance of success at present. Perhaps at some not far distant date it may be made more feasible by developments of policy in America.

The economic and political forces which make for war could be easily curbed if the will to peace existed strongly in all civilized nations. But so long as the populations are liable to war fever, all work for peace must be precarious; and if war fever could not be aroused, political and economic forces would be powerless to produce any long or very destructive war. The


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Rh fundamental problem for the pacifist is to prevent the impulse towards war which seizes whole communities from time to time. And this can only be done by far-reaching changes in education, in the economic structure of society, and in the moral code by which public opinion controls the lives of men and women.

A great many of the impulses which now lead nations to go to war are in themselves essential to any vigorous or progressive life. Without imagination and love of adventure a society soon becomes stagnant and begins to decay. Conflict, provided it is not destructive and brutal, is necessary in order to stimulate men's activities, and to secure the victory of what is living over what is dead or merely traditional. The wish for the triumph of one's cause, the sense of solidarity with large bodies of men, are not things which a wise man will wish to destroy. It is only the outcome in death and destruction and hatred that is evil. The problem is, to keep these impulses, without making war the outlet for them.

All Utopias that have hitherto been


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98 are intolerably dull. Any man with any force in him would rather live in this world, with all its ghastly horrors, than in Plato's Republic or among Swift's Houyhnhnms. The men who make Utopias proceed upon a radically false assumption as to what constitutes a good life. They conceive that it is possible to imagine a certain state of society and a certain way of life which should be once for all recognized as good, and should then continue for ever and ever. They do not realize that much the greater part of a man's happiness depends upon activity, and only a very small remnant consists in passive enjoyment. Even the pleasures which do consist in enjoyment are only satisfactory, to most men, when they come in the intervals of activity. Social reformers, like inventors of Utopias, are apt to forget this very obvious fact of human nature. They aim rather at securing more leisure, and more opportunity for enjoying it, than at making work itself more satisfactory, more consonant with impulse, and a better outlet for creativeness and the desire to employ one's faculties. Work, in the modern world, is, to almost all who depend on earnings, mere work, not an embodiment of the desire for activity. Probably this is to a


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Rh considerable extent inevitable. But in so far as it can be prevented something will be done to give a peaceful outlet to some of the impulses which lead to war.

It would, of course, be easy to bring about peace if there were no vigor in the world. The Roman Empire was pacific and unproductive; the Athens of Pericles was the most productive and almost the most warlike community known to history. The only form of production in which our own age excels is science, and in science Germany, the most warlike of Great Powers, is supreme. It is useless to multiply examples; but it is plain that the very same vital energy which produces all that is best also produces war and the love of war. This is the basis of the opposition to pacifism felt by many men whose aims and activities are by no means brutal. Pacifism, in practice, too often expresses merely lack of force, not the refusal to use force in thwarting others. Pacifism, if it is to be both victorious and beneficent, must find an outlet, compatible with humane feeling, for the vigor which now leads nations into war and destruction.

This problem was considered by William James in an admirable address on "The Moral


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100 Equivalent of War," delivered to a congress of pacifists during the Spanish-American War of 1898. His statement of the problem could not be bettered; and so far as I know, he is the only writer who has faced the problem adequately. But his solution is not adequate; perhaps no adequate solution is possible. The problem, however, is one of degree: every additional peaceful outlet for men's energies diminishes the force which urges nations towards war, and makes war less frequent and less fierce. And as a question of degree, it is capable of more or less partial solutions.

Every vigorous man needs some kind of contest, some sense of resistance overcome, in order to feel that he is exercising his faculties. Under the influence of economics, a theory has grown up that what men desire is wealth; this theory has tended to verify itself, because people's actions are more often determined by what they think they desire than by what they really desire. The less active members of a community often do in fact desire wealth, since it enables them to gratify a taste for passive


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Rh enjoyment, and to secure respect without exertion. But the energetic men who make great fortunes seldom desire the actual money: they desire the sense of power through a contest, and the joy of successful activity. For this reason, those who are the most ruthless in making money are often the most willing to give it away; there are many notorious examples of this among American millionaires. The only element of truth in the economic theory that these men are actuated by desire for money is this: owing to the fact that money is what is believed to be desirable, the making of money is recognized as the test of success. What is desired is visible and indubitable success; but this can only be achieved by being one of the few who reach a goal which many men would wish to reach. For this reason, public opinion has a great influence in directing the activities of vigorous men. In America a millionaire is more respected than a great artist; this leads men who might become either the one or the other to choose to become millionaires. In Renaissance Italy great artists were more respected than millionaires, and the result was the opposite of what it is in America.

Some pacifists and all militarists deprecate


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102 social and political conflicts. In this the militarists are in the right, from their point of view; but the pacifists seem to me mistaken. Conflicts of party politics, conflicts between capital and labor, and generally all those conflicts of principle which do not involve war, serve many useful purposes, and do very little harm. They increase men's interest in public affairs, they afford a comparatively innocent outlet for the love of contest, and they help to alter laws and institutions, when changing conditions or greater knowledge create the wish for an alteration. Everything that intensifies political life tends to bring about a peaceful interest of the same kind as the interest which leads to desire for war. And in a democratic community political questions give every voter a sense of initiative and power and responsibility which relieves his life of something of its narrow unadventurousness. The object of the pacifist should be to give men more and more political control over their own lives, and in particular to introduce democracy into the management of industry, as the syndicalists advise.

The problem for the reflective pacifist is twofold: how to keep his own country at peace, and how to preserve the peace of the world. It is


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Rh impossible that the peace of the world should be preserved while nations are liable to the mood in which Germany entered upon the war—unless, indeed, one nation were so obviously stronger than all others combined as to make war unnecessary for that one and hopeless for all the others. As this war has dragged on its weary length, many people must have asked themselves whether national independence is worth the price that has to be paid for it. Would it not perhaps be better to secure universal peace by the supremacy of one Power? "To secure peace by a world federation"—so a submissive pacifist may argue—"would require some faint glimmerings of reason in rulers and peoples, and is therefore out of the question; but to secure it by allowing Germany to dictate terms to Europe would be easy, in view of Germany's amazing military success. Since there is no other way of ending war"— so our advocate of peace at any price would contend—"let us adopt this way, which happens at the moment to be open to us." It is worth while to consider this view more attentively than is commonly considered.

There is one great historic example of a long peace secured in this way; I mean the Roman


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104 Empire. We in England boast of the Pax Britannica which we have imposed, in this way, upon the warring races and religions in India. If we are right in boasting of this, if we have in fact conferred a benefit upon India by enforced peace, the Germans would be right in boasting if they could impose a Pax Germanica upon Europe. Before the war, men might have said that India and Europe are not analogous, because India is less civilized than Europe; but now, I hope, no one would have the effrontery to maintain anything so preposterous. Repeatedly in modern history there has been a chance of achieving European unity by the hegemony of a single State; but always England, in obedience to the doctrine of the Balance of Power, has prevented this consummation, and preserved what our statesmen have called the "liberties of Europe." It is this task upon which we are now engaged. But I do not think our statesmen, or any others among us, have made much effort to consider whether the task is worth what it costs.

In one case we were clearly wrong: in our resistance to revolutionary France. If revolutionary France could have conquered the Continent and Great Britain, the world would now


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Rh be happier, more civilized, and more free, as well as more peaceful. But revolutionary France was a quite exceptional case, because its early conquests were made in the name of liberty, against tyrants, not against peoples; and everywhere the French armies were welcomed as liberators by all except rulers and bigots. In the case of Philip II we were as clearly right as we were wrong in 1793. But in both cases our action is not to be judged by some abstract diplomatic conception of the "liberties of Europe," but by the ideals of the Power seeking hegemony, and by the probable effect upon the welfare of ordinary men and women throughout Europe.

"Hegemony" is a very vague word, and everything turns upon the degree of interference with liberty which it involves. There is a degree of interference with liberty which is fatal to many forms of national life; for example, Italy in the seventeenth and eighteenth centuries was crushed by the supremacy of Spain and Austria. If the Germans were actually to annex French provinces, as they did in 1871, they would probably inflict a serious injury upon those provinces, and make them less fruitful for civilization in general. For such


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106 reasons national liberty is a matter of real importance, and a Europe actually governed by Germany would probably be very dead and unproductive. But if "hegemony" merely means increased weight in diplomatic questions, more coaling stations and possessions in Africa, more power of securing advantageous commercial treaties, then it can hardly be supposed that it would do any vital damage to other nations; certainly it would not do so much damage as the present war is doing. I cannot doubt that, before the war, a hegemony of this kind would have abundantly satisfied the Germans. But the effect of the war, so far, has been to increase immeasurably all the dangers which it was intended to avert. We have now only the choice between certain exhaustion of Europe in fighting Germany and possible damage to the national life of France by German tyranny. Stated in terms of civilization and human welfare, not in terms of national prestige, that is now in fact the issue.

Assuming that war is not ended by one State conquering all the others, the only way in which it can be permanently ended is by a world-federation. So long as there are many sovereign States, each with its own Army, there can


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Rh be no security that there will not be war. There will have to be in the world only one Army and one Navy before there will be any reason to think that wars have ceased. This means that, so far as the military functions of the State are concerned, there will be only one State, which will be world-wide.

The civil functions of the State—legislative, administrative, and judicial—have no very essential connection with the military functions, and there is no reason why both kinds of functions should normally be exercised by the same State. There is, in fact, every reason why the civil State and the military State should be different. The greater modern States are already too large for most civil purposes, but for military purposes they are not large enough, since they are not world-wide. This difference as to the desirable area for the two kinds of State introduces a certain perplexity and hesitation, when it is not realized that the two functions have little necessary connection: one set of considerations points towards small States, the other towards continually larger States. Of course, if there were an international Army and Navy, there would have to be some international authority to set them


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108 in motion. But this authority need never concern itself with any of the internal affairs of national States: it need only declare the rules which should regulate their relations, and pronounce judicially when those rules have been so infringed as to call for the intervention of the international force. How easily the limit of the authority could be fixed may be seen by many actual examples.

The civil and military State are often different in practice, for many purposes. The South American Republics are sovereign for all purposes except their relations with Europe, in regard to which they are subject to the United States: in dealings with Europe, the Army and Navy of the United States are their Army and Navy. Our self-governing Dominions depend for their defense, not upon their own forces but upon our Navy. Most Governments, nowadays, do not aim at formal annexation of a country which they wish to incorporate, but only at a protectorate—that is, civil autonomy subject to military control. Such autonomy is, of course, in practice incomplete, because it does not enable the "protected" country to adopt measures which are vetoed by the Power in military control. But it may be very nearly


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Rh complete, as in the case of our self-governing Dominions. At the other extreme, it may become a mere farce, as in Egypt. In the case of an alliance, there is complete autonomy of the separate allied countries, together with what is practically a combination of their military forces into one single force.

The great advantage of a large military State is that it increases the area over which internal war is not possible except by revolution. If England and Canada have a disagreement, it is taken as a matter of course that a settlement shall be arrived at by discussion, not by force. Still more is this the case if Manchester and Liverpool have a quarrel, in spite of the fact that each is autonomous for many local purposes. No one would have thought it reasonable that Liverpool should go to war to prevent the construction of the Manchester Ship Canal, although almost any two Great Powers would have gone to war over an issue of the same relative importance. England and Russia would probably have gone to war over Persia if they had not been allies; as it is, they arrived by diplomacy at much the same iniquitous result as they would otherwise have reached by fighting. Australia and Japan


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110 would probably fight if they were both completely independent; but both depend for their liberties upon the British Navy, and therefore they have to adjust their differences peaceably.

The chief disadvantage of a large military State is that, when external war occurs, the area affected is greater. The quadruple Entente forms, for the present, one military State; the result is that, because of a dispute between Austria and Serbia, Belgium is devastated and Australians are killed in the Dardanelles. Another disadvantage is that it facilitates oppression. A large military State is practically omnipotent against a small State, and can impose its will, as England and Russia did in Persia and as Austria-Hungary has been doing in Serbia. It is impossible to make sure of avoiding oppression by any purely mechanical guarantees; only a liberal and humane spirit can afford a real protection. It has been perfectly possible for England to oppress Ireland, in spite of democracy and the presence of Irish Members at Westminster. Nor has the presence of Poles in the Reichstag prevented the oppression of Prussian Poland. But democracy and representative government undoubtedly make oppression less probable: they afford a means by


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Rh which those who might be oppressed can cause their wishes and grievances to be publicly known, they render it certain that only a minority can be oppressed, and then only if the majority are nearly unanimous in wishing to oppress them. Also the practice of oppression affords much more pleasure to the governing classes, who actually carry it out, than to the mass of the population. For this reason the mass of the population, where it has power, is likely to be less tyrannical than an oligarchy or a bureaucracy.

In order to prevent war and at the same time preserve liberty it is necessary that there should be only one military State in the world, and that when disputes between different countries arise, it should act according to the decision of a central authority. This is what would naturally result from a federation of the world, if such a thing ever came about. But the prospect is remote, and it is worth while to consider why it is so remote.

The unity of a nation is produced by similar habits, instinctive liking, a common history, and a common pride. The unity of a nation is partly due to intrinsic affinities between its citizens, but partly also to the pressure and


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112 of the outside world: if a nation were isolated, it would not have the same cohesion or the same fervor of patriotism. When we come to alliances of nations, it is seldom any thing except outside pressure that produces solidarity. England and America, to some extent, are drawn together by the same causes which often make national unity: a (more or less) common language, similar political institutions, similar aims in international politics. But England, France, and Russia were drawn together solely by fear of Germany; if Germany had been annihilated by a natural cataclysm, they would at once have begun to hate one another, as they did before Germany was strong. For this reason, the possibility of cooperation in the present alliance against Germany affords no ground whatever for hoping that all the nations of the world might cooperate permanently in a peaceful alliance. The present motive for cohesion, namely a common fear, would be gone, and could not be replaced by any other motive unless men's thoughts and purposes were very different from what they are now.

The ultimate fact from which war results is not economic or political, and does not rest


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Rh upon any mechanical difficulty of inventing means for the peaceful settlement of international disputes. The ultimate fact from which war results is the fact that a large proportion of mankind have an impulse to conflict rather than harmony, and can only be brought to cooperate with others in resisting or attacking a common enemy. This is the case in private life as well as in the relations of States. Most men, when they feel themselves sufficiently strong, set to work to make themselves feared rather than loved; the wish to gain the good opinion of others is confined, as a rule, to those who have not acquired secure power. The impulse to quarreling and self-assertion, the pleasure of getting one's own way in spite of opposition, is native to most men. It is this impulse, rather than any motive of calculated self-interest, which produces war, and causes the difficulty of bringing about a World-State. And this impulse is not confined to one nation; it exists, in varying degrees, in all the vigorous nations of the world.

But although this impulse is strong, there is no reason why it should be allowed to lead to war. It was exactly the same impulse which led to duelling; yet now civilized men conduct


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114 their private quarrels without bloodshed. If political contest within a World-State were substituted for war, imagination would soon accustom itself to the new situation, as it has accustomed itself to absence of duelling. Through the influence of institutions and habits, without any fundamental change in human nature, men would learn to look back upon war as we look upon the burning of heretics or upon human sacrifice to heathen deities. If I were to buy a revolver costing several pounds, in order to shoot my friend with a view to stealing sixpence out of his pocket, I should be thought neither very wise nor very virtuous. But if I can get sixty-five million accomplices to join me in this criminal absurdity, I become one of a great and glorious nation, nobly sacrificing the cost of my revolver, perhaps even my life, in order to secure the sixpence for the honor of my country. Historians, who are almost invariably sycophants, will praise me and my accomplices if we are successful, and say that we are worthy successors of the heroes who overthrew the might of Imperial Rome. But if my opponents are victorious, if their sixpences are defended at the cost of many pounds each and the lives of a large proportion of the


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Rh, then historians will call me a brigand (as I am), and praise the spirit and self-sacrifice of those who resisted me.

War is surrounded with glamour, by tradition, by Homer and the Old Testament, by early education, by elaborate myths as to the importance of the issues involved, by the heroism and self-sacrifice, which these myths call out. Jephthah sacrificing his daughter is a heroic figure, but he would have let her live if he had not been deceived by a myth. Mothers sending their sons to the battlefield are heroic, but they are as much deceived as Jephthah. And, in both cases alike, the heroism which issues in cruelty would be dispelled if there were not some strain of barbarism in the imaginative outlook from which myths spring. A God who can be pleased by the sacrifice of an innocent girl could only be worshiped by men to whom the thought of receiving such a sacrifice is not wholly abhorrent. A nation which believes that its welfare can only be secured by suffering and inflicting hundreds of thousands of equally horrible sacrifices, is a nation which has no very spiritual conception of what constitutes national welfare. It would be better a hundredfold to forgo material comfort, power, pomp, and outward glory


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116 than to kill and be killed, to hate and be hated, to throw away in a mad moment of fury the bright heritage of the ages. We have learnt gradually to free our God from the savagery with which the primitive Israelites and the Fathers endowed Him: few of us now believe that it is His pleasure to torture most of the human race in an eternity of hell-fire. But we have not yet learnt to free our national ideals from the ancient taint. Devotion to the nation is perhaps the deepest and most widespread religion of the present age. Like the ancient religions, it demands its persecutions, its holocausts, its lurid heroic cruelties; like them, it is noble, primitive, brutal, and mad. Now, as in the past, religion, lagging behind private consciences through the weight of tradition, steels the hearts of men against mercy and their minds against truth. If the world is to be saved, men must learn to be noble without being cruel, to be filled with faith and yet open to truth, to be inspired by great purposes without hating those who try to thwart them. But before this can happen, men must first face the terrible realization that the gods before whom they have bowed down were false gods and the sacrifices they have made were vain.


text:
User:Uyun

Nurul Aini is a pure Indonesian. 18 years old. Now studying Civil Engineering at University of Riau in Pekanbaru. And live at Panam, Pekanbaru. CP : nubinew@yahoo.com So glad joining this project :)

Links

 * Nurul Aini Uyun on Facebook

title: User:Uyun


text:
User:Ika.dimas

Ika Susanti is a student in a well-known university: STKIP PGRI, located in Jombang, Indonesia. He is now learning English, and methods of teaching since 2009. Now she begin to write or edit articles in Wikipedia bahasa Indonesia, Now, he started contributing in proofreading Kamus bahasa Sunda-Inggris.

Links

 * kyu on Facebook
 * dimas on Twitter

Truth in Number Beasiswa Jalan Jakarta

title: User:Ika.dimas


text:
User talk:Ika.dimas

— billinghurst  sDrewth  13:35, 3 July 2012 (UTC)

Truth in Numbers
Halo Ika, silahkan mulai menyunting. Tiga hari tidak menyunting akan dianggap gugur. Peraturan kompetisi lihat disini. 06Ivonne (talk) 07:09, 4 July 2012 (UTC)

Gugur
Terima kasih telah berpartisipasi pada kompetisi Beasiswa Perjalanan Jakarta, berdasarkan catatan kontribusi pengguna, anda dinyatakan gugur oleh panitia per 7 Juli 2012 karena tidak menyunting setelah tanggal 3 Juli. Sampai bertemu dikompetisi selanjutnya! Siska.Doviana (talk) 13:56, 7 July 2012 (UTC)

title: User talk:Ika.dimas


text:
User:Mufti Islam I

Truth in Number Beasiswa Jalan Jakarta

title: User:Mufti Islam I


text:
User talk:Uyun

— billinghurst  sDrewth  13:36, 3 July 2012 (UTC)

Truth in Numbers
Halo, tolong langsung disebutkan saja lokasi saat ini untuk pendataan panitia. Tiga hari tidak menyunting akan dianggap gugur. Penilaian lihat disini 06Ivonne (talk) 08:57, 4 July 2012 (UTC)

-> Sudah mbak.

Mbak, saya udah menyunting dan menyimpan beberapa kali. Tapi saya lihat di tabel penilaian, yang di halaman pranalanya kok kosong? itu gimana ya mbak? tolong jelasin dong. maaf saya newbie soalnya

Halo Uyun, Itu masih kosong karena suntingan kamu belum saya periksa. Nanti kalau sudah sampai di giliran kamu pasti akan diisi. Mulai menyunting aja terus, nanti baru akan diperiksa. 06Ivonne (talk) 13:39, 4 July 2012 (UTC)

Oh begitu. Terima Kasih mbak :)

 * Try this Halaman_Utama. JeepdaySock (AKA, Jeepday) 15:17, 24 December 2012 (UTC)

Halaman habis - peserta untuk terus menyunting agar tidak gugur
Halo Uyun, Charis memberitahukan pada panitia bahwa halaman sudah habis. Ini panitia sadari beberapa jam yang lalu. Pengumuman beasiswa akan kita matikan lebih cepat dari rencana, karena halaman merah sudah tidak ada atau harus diidentifikasi berapa yang betul di "proofread" (kaji halaman) tetapi belum dikerjakan. Para peserta yang masih bertahan diharapkan untuk terus menyunting baik itu memvalidasi halaman atau memperbaiki halaman hingga tanggal 17 Juli, agar tidak gugur sembari panitia menghitung skornya. Untuk melihat halaman seluruhnya, silahkan klik kamus dalam versi halaman lengkap dan betulkan halaman yang bermasalah untuk terus menyunting. Terima kasih dan semoga yang terbaik yang menang. Siska.Doviana (talk) 13:07, 12 July 2012 (UTC)

title: User talk:Uyun


text:
User talk:Syabanisyah

— billinghurst  sDrewth  13:36, 3 July 2012 (UTC)

Truth in Numbers
Halo, bisa disebutkan lokasinya sekarang untuk pendataan panitia? Tiga hari tidak menyunting akan langsung gugur. Untuk penilaian dapat dilihat disini. 06Ivonne (talk) 06:52, 4 July 2012 (UTC)

Lokasi : D.I. Yogyakarta

Nama : Muh. Wahyu Sya'bani

Makasih ya

Halaman habis - peserta untuk terus menyunting agar tidak gugur
Halo Syabanisyah, Charis memberitahukan pada panitia bahwa halaman sudah habis. Ini panitia sadari beberapa jam yang lalu. Pengumuman beasiswa akan kita matikan lebih cepat dari rencana, karena halaman merah sudah tidak ada atau harus diidentifikasi berapa yang betul di "proofread" (kaji halaman) tetapi belum dikerjakan. Para peserta yang masih bertahan diharapkan untuk terus menyunting baik itu memvalidasi halaman atau memperbaiki halaman hingga tanggal 17 Juli, agar tidak gugur sembari panitia menghitung skornya. Untuk melihat halaman seluruhnya, silahkan klik kamus dalam versi halaman lengkap dan betulkan halaman yang bermasalah untuk terus menyunting. Terima kasih dan semoga yang terbaik yang menang. Siska.Doviana (talk) 13:07, 12 July 2012 (UTC)

title: User talk:Syabanisyah


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Page:A Picturesque Tour of the Island of Jamaica.djvu/57

annexed View represents the Monument of the late Thomas Hibbert, Esq., erected on the summit of an eminence, which, besides the pleasure it gave to the proprietor in affording him a commanding view of the penn on which it is situated, and on either hand the works and cane fields of Agualta Vale and Orange Hill Sugar Estates, opened likewise to the south-east the buildings of the penn, and the winding course of the Agualta River immediately beneath his eye; onward, the beautiful sweeping line of Anotto Bay and Town, the buildings of Gibraltar and Gray Inn Estates, and the distant high lands of St. George's. The plate before us embraces these interesting objects. On this spot, as having yielded him many a happy moment, in the reflection of an amiable mind surveying his own creation of wealth and independence for a long inheritance, he desired that his remains should be placed. He died on the 20th of May 1780, aged 71 years.

Mr. Hibbert arrived in Jamaica in 1734, and soon became one of the principal and most opulent merchants in Kingston, where he erected the very handsome house in Duke Street, late the residence of the Commander-in-Chief of the Forces, and still known as Hibbert's House.

Agualta Vale, containing about 3000 acres, was purchased from the heir of Mr. Bendish about the year 1760; part of it was in coffee, but by far the larger portion in wood and pasture. The sugar estate, formed out of a part of it, was settled in 1771, and the coffee abandoned, while a large breeding penn was established in place of it.

Orange Hill was a small sugar estate, joining line and line with Agualta Vale, almost in ruins, and had been the property of William Beckford Ellis, Esq. It was sold by a decree of the Court of Chancery, and purchased and in a manner resettled by Mr. Hibbert.

These estates are at present the property of Thomas Hibbert, Esq. nephew to the original settler. Upon them are 896 negroes and 633 head of cattle. The family of Hibbert possess very extensive property in other parts of the island, as Georgia in Hanover, belonging to Robert Hibbert, Esq. of East Hyde, Bedfordshire; the Valleys in Hanover, and Albion in St. Thomas in the East, the property of Robert Hibbert, Esq. of Birtles in Cheshire.

These gentlemen, as well as George Hibbert, Esq., to whom the agency of the island is confided at home, are nephews of the original settler of Agualta Vale Estates.


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Page:NTSB - Railroad Accident Report - Derailment on May 25, 1989.djvu/95

 Axles of Dynamic Brakes.— The Safety Board examined the available evidence to determine the actual condition of the dynamic brakes on all six units The head end engineer and the helper engineer were riding in the first unit of the head-end consist, SP 8278, and the last unit of the helper consist, SP 7443, respectively. Their testimony indicates that the dynamic brakes on these two units were functioning. Also, a readout of the event recorder data from unit SP 8278 verifies that the dynamic brakes on that unit were functioning. Although unit SP 7443 was not equipped with an event recorder, the Safety Board believes that the testimony of the helper engineer is sufficient to conclude that the dynamic brakes on that unit were also functioning. The second unit in the head-end consist, SP 7551, was dead-in consist, and the first unit in the hclper consist, SP 8317, while operating in power, had its dynamic brakes cut out and tagged. Based on the physical evidence and the testimony of the two engineers the Safety Board concludes that the dynamic brakes on units SP 8278 and SP 7443 were functioning whereas the dynamic brakes on units SP 7551 and SP 8317 were not functioning when the train began descending the 2.2-percent grade.

The Safety Board received conflicting information regarding the condition of the dynamic brakes on the remaining two units, SP 7549 and SP 9340. The head-end brakeman was riding in the third unit, SP 7549 of the head-end consist. According to the head-end engineer, he asked the head-end brakeman about the condition of the dynamic brakes on that unit, and the head-end brakeman replied, "its revving." According to the SP's chief mechanical officer, even though a unit "revs" in dynamic, one cannot be certain that the dynamic brakes on the unit are actually functioning without checking the ammeter reading in the cab of the locomotive in question. The inquiry by the head-end engineer should have prompted a conscientious brakeman to report any malfunction of the dynamic brakes. The lack of any further comment by the head-end brakeman suggests that either he was not attentive or that the dynamic brakes were functioning. Although there is no evidence to suggest that the head-end brakeman was inattentive, the Safety Board could not rule out that possibility. An engineer's failure report of May 4, 1989, 8 days before the derailment, indicated a dynamic brake failure on SP 7549 because of a stuck motor-braking switch. Although this defect was corrected, the chief mechanical officer testified that this type of defect could easily recur. Therefore, the possibility exists that the motor-braking switch became stuck after the head-end brakeman observed that the brakes were "revving." Data from the event recorder of SP 7549 indicated no amperage in dynamic braking as the train descended the hill. The general road Foreman testified that, based on this information, he believed that the dynamic brakes on unit SP 7549 were not functioning when the train descended the hill. The chief mechanical officer testified, however, that because of past experience with the cartridges from the event recorders not recording accurately, the lack of a recording was not sufficient evidence to conclude that the dynamic brakes were not functioning.

According to the head-end engineer, the dynamic brakes on unit SP 9340 were "intermittent" when he operated the unit from Fleta to Mojave before the locomotives were repositioned for the eastbound trip through the Cajun Pass; that is "it would load and then the dynamics would drop out." Based on a review of worksheets provided by SP, extensive dynamic brake work had been


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Page:A Picturesque Tour of the Island of Jamaica.djvu/61

White River rises on the North side of the parish of St. Thomas in the Vale, and its course in its greatest length forms the boundary line between the parishes of St. Mary and St. Ann. Passing Whitehall, Spring Garden, Halifax and Goshen estates, it is crossed, near Davies’s, by the bridge in the annexed Plate; it then passes Industry, and falls into the sea at White River Bay, about midway between Rio Novo and Ocho Rios Bay. About twelve miles from its source in the mountains, the river precipitates itself in a fall of nearly three hundred feet obliquely measured. So vast a discharge of water, dashing and foaming from step to step with all the impetuosity and rage peculiar to that element, exhibits an awful and pleasing scene. But the grandeur of it is astonishingly heightened by the supplies it receives in the rainy seasons; then—

Nearly the whole parish of St. Mary is composed of hill, mountain, dale, and valley. The soil is in general a stiff clay in the higher grounds, and a considerable depth of rich, black, vegetable mould in the lower. It is universally fertile, the hills and mountains clothed with noble woods full of the finest and largest timber trees, and every spot is adapted to cultivation, except that the summits of some are thought too bleak and chilly for the sugar cane. The water is of extraordinary purity and wholesomeness, and the air is in general extremely healthful and agreeable to European constitutions.

The annexed View on the River has been selected not more on account of its pleasing sylvan character,—the Bridge being seen through its elegant frame of bamboos, and backed by mountains clothed with the richest forests,—than from its well-known form being so indelibly fixed on the memory of every one who has visited the North side.


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Page:The White Peacock, Lawrence, 1911.djvu/261

Rh and trailed towards him. He stood awkwardly awaiting her, conscious of the clownishness of his appearance. She held out her hand with something of a grand air:

“See,” she said, “I have come.”

“Yes—I thought you wouldn’t—perhaps”—he looked at her, and suddenly gained courage:

“You have been putting white on—you, you do look nice—though not like——”

“What?—Who else?”

“Nobody else—only I—well I’d—I’d thought about it different—like some pictures.”

She smiled with a gentle radiance, and asked indulgently, “And how was I different?”

“Not all that soft stuff—plainer.”

“But don’t I look very nice with all this soft stuff, as you call it?”—and she shook the silk away from her smiles.

“Oh, yes—better than those naked lines.”

“You are quaint to-night—what did you want me for—to say good-bye?”

“Good-bye?”

“Yes—you’re going away, Cyril tells me. I’m very sorry—fancy horrid strangers at the Mill! But then I shall be gone away soon, too. We are all going you see, now we’ve grown up,”—she kept hold of my arm.

“Yes.”

“And where will you go—Canada? You’ll settle there and be quite a patriarch, won’t you?”

“I don’t know.”

“You are not really sorry to go, are you?”

“No, I’m glad.”


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Page:A Picturesque Tour of the Island of Jamaica.djvu/69

, Tryall, Brimmer Hall, and Roslyn are contiguous Estates, occupying between 4 and 5,000 acres of land, in the immediate vicinity of Port-Maria, and from their consequence give the name of Bayly’s Vale to the district in which they are situated. The richness of the land, adapted for the most part to the cultivation of sugar, the easy approach to a shipping-place, the general healthiness of the spot, and the excellent provision grounds for the Negroes, render this one of the most desirable properties in the Island, more especially as the crops are seldom known to fail from that grievous calamity a protracted drought. The returns are annually from 1,000 to 1,100 hogsheads of sugar; in 1815, they reached 1,450. The number of negroes is little short of 1,100. The annexed View embraces the works of the Estate, with its aqueduct for the supply of the Water-mill, at once an object of utility and ornament, erected at a vast expense by the father of the present proprietor, and completed in 1797. In the distance are seen the works of Brimmer Hall, with the Overseer’s House on the eminence. Mr. Bayly’s Estates are in the charge of Henry Cox, Esq., of Industry.

The above-named Estates formed part of the extensive property of the late Zachary Bayly, Esq. (Mr. C. N. Bayly’s uncle), whose character is thus drawn by the elegant pen of his nephew, Bryan Edwards, Esq., in an Inscription in the Parish Church of St. Andrew.


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Page:A Picturesque Tour of the Island of Jamaica.djvu/81

is very generally known as The Walks, which are again subdivided and distinguished as Bog Walk, the Six Mile Walk, the Sixteen Mile Walk, &c. Bog Walk is the high road from Spanish Town, to the parish of St. Thomas in the Vale, St. Ann, St. Mary, and generally to the north side of the Island. The road for the first five or six miles from the former town runs through a fine open country, and then enters the mountains, clothed with the most luxuriant foliage of every variety of form and grandeur, and of every variety of tint; the road passes along at their base, and divides the narrow space, with the Rio Cobre retained in its channel, where necessary, by a stone parapet, as seen in the accompanying view.

The Rio Pedro, Rio d’Oro, Rio Magno, and the Black River, fall into the Rio Cobre, near the Bog Walk. From the Tavern (at the opening of the pass into St. Thomas in the Vale) the latter river, after passing Spanish Town, enters the sea at Hunt’s Bag, near Fort Augusta.


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User talk:Mufti Islam I

— billinghurst  sDrewth  13:47, 3 July 2012 (UTC)

Truth in Numbers
Halo, tolong langsung disebutkan saja lokasi saat ini untuk pendataan panitia. Tiga hari tidak menyunting akan dianggap gugur. Penilaian lihat disini 06Ivonne (talk) 09:01, 4 July 2012 (UTC)

Gugur
Terima kasih telah berpartisipasi pada kompetisi Beasiswa Perjalanan Jakarta, berdasarkan catatan kontribusi pengguna, anda dinyatakan gugur oleh panitia per 7 Juli 2012 karena tidak menyunting setelah tanggal 3 Juli. Sampai bertemu dikompetisi selanjutnya! Siska.Doviana (talk) 13:56, 7 July 2012 (UTC)

title: User talk:Mufti Islam I


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Page:A dictionary of the Sunda language of Java.djvu/186

Rh Jambu ayěr mawar, the Rosewater Jambu. Jambosa Vulgaris, a fragrant variety and good eating.

Jambu bol, has large red fruits like apples. It is the Jambosa Macrophylla, from its large leaves and is the best of the whole tribe.

Jambu Dipa, a name given to India in ancient lore or tradition, but the natives now adays cannot tell to where it originally belonged. A place in the Priangěr Regencies is still so called. Clough at page 206 gives- Jambu Dwipaya, from Jambu the Rose apple, and Dwipaya an island or country. According to the geography of the Hindus, the name of the Central division of the universe or the known world; but according to the Buddhists it is the continent of India, or more strictly India proper, or India within the Ganges, it being generally reckoned by them as the scene of the labours of Buddha. (Dwipa not Dwipaya is the Scr. name for island.)

Jambu Médé, Anacardium Occidentale, of the family of Terebintaceæ. The Cashew apple. Also called Kaju.

Jambu Siki, the seedy Jambu; the guava. Psidium pomiferum, of the family of Myrtaceæ.

Jambul, a tuft of hair, a topping; a tuft of feathers. In shaving a lad's head, a tuft is often left on the back part of the head, and this is called Jambul. (Mal. Jav. id.)

Jami, the Paddy straw after the grain has been beaten off. See Jërami. Rumpak jami, harvest home, literally treading the straw under foot, as natives do when reaping. Crop time.

Jami, a humah made a second year consecutively. When a piece of aboriginal forest is cut down, a second year's crop can mostly be taken from it. Probably called Jamí from the paddy straw of the former crop, which has to be cleared away, before a second planting can take place.

Jampang, a district near the Palabuan Ratu in the Priangěr Regencies, derives its name from Si Jampang, a character in ancient Javanese history, See Raffles vol 2. P. 103.

Jampang, name of a variety of grass.

Jampang pahit, name of a variety of bitter grass.

Jampé, an invocation; a prayer muttered over any person, being or thing in order to produce some beneficial result. An incantation. The native method of administering medicine which is always done by, at the same time, muttering a prayer or incantation either over the medicine or over the person who is ill.
 * Mr. Friederich considers that Jampé is derived from Japya, in Sanscrit, what is to be muttered, from the root Jap to mutter prayers.
 * Japa, Clough 205 an offering to a demon, the muttering of prayers at offerings to demons; repeating in audibly charms, the names of gods and demons, on certain religious occasions: the practice of Hindu religious mendicants to count in silence the beads of a rosary.
 * The original word is thus much corrupted on Java, an m having been inserted in


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Page:The White Peacock, Lawrence, 1911.djvu/262

254 “Glad to go away from us all.”

“I suppose so—since I must.”

“Ah, Fate—Fate! It separates you whether you want it or not.”

“What?”

“Why, you see, you have to leave. I mustn’t stay out here—it is growing chilly. How soon are you going?”

“I don’t know.”

“Not soon then?”

“I don’t know.”

“Then I may see you again?”

“I don’t know.”

“Oh, yes, I shall. Well, I must go. Shall I say good-bye now?—that was what you wanted, was it not?”

“To say good-bye?”

“Yes.”

“No—it wasn’t—I wanted, I wanted to ask you——”

“What?” she cried.

“You don’t know, Lettie, now the old life’s gone, everything—how I want you—to set out with—it’s like beginning life, and I want you.”

“But what could I do—I could only hinder—what help should I be?”

“I should feel as if my mind was made up—as if I could do something clearly. Now it’s all hazy—not knowing what to do next.”

“And if—if you had—what then?”

“If I had you I could go straight on.”

“Where?”

“Oh—I should take a farm in Canada——”


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Page:A Picturesque Tour of the Island of Jamaica.djvu/77

road over Mount Diablo, to open a more easy communication between the South and North side of the Island, was formed about fifty years since. The elevation is gradual and easy to its summit, and the toil of mounting it is amply repaid by the varied and extensive prospect which it commands; the whole parish of St. Thomas in the Vale backed by the high grounds of St. David’s, and the more distant blue mountains being spread before the eye. In the wood beneath us are the buildings of the Ivy Sugar Estate, now thrown up, and lately purchased by George Barriffe, Esq.: beyond is Charlemont Penn, the property of Sir Alexander Grant, Bart, and more distant, the works on Treadways, the property of Henry Dawkins, Esq. The immense height and consequent distance renders the markings of other estates too indistinct for the pencil. The greater part of the parish is comprized within the Vale called Sixteen Mile Walk. This Vale is about eleven miles in length, and eight in width. It is neither flat nor swampy, but diversified throughout with gentle risings and slopes: the soil is fertile; for the most part a red coarse earth, mixed with clay, or a dark mould, with a whitish marl. The Vale is almost daily throughout the year overcast with a thick fog, which begins to rise slowly on the approach of evening, grows denser as the night advances, becomes gradually diffused into all the contiguous vales or inlets among the surrounding mountains, is heaviest about the dawn of day, and remains settled until the sun has warmed and agitated the air: then it rises higher, expanding in the atmosphere; and between the hours of eight and nine in the forenoon, it begins to flow away in two principal streams, the one westward among the mountains on that side; and the other southward following the course of the river. The air of this parish is in general reported healthy, and the habitations throughout the Vale, being for the most part built upon rising grounds, are not liable to damps. This tract was among the first settled with sugar plantations, and what it produces now of that commodity is of an excellent quality, but the land is thought to be much worn. The road itself cannot be better described than in the words of Beckford; and not having the English work at hand, we must quote from the French translation, which is fortunately in our possession.


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Page:A Picturesque Tour of the Island of Jamaica.djvu/85

, in the Parish of St. Thomas in the Vale, according to what can be gathered from the old negroes (there being no early records), was first settled, nearly eighty years ago, by Mr. Needham, who was at that time a large proprietor in the Island; but while in its infancy (within three or four years after it was commenced), it was purchased by a Mr. Harvey, who came from Barbadoes, and was a merchant in Kingston, From Mr. Harvey it became the property of Daniel Lascelles, Esq., brother to the first Baron Harewood, from whom it descended to the present Earl. It contains 2,998 acres of land, including Sandy Gut, a small estate which was purchased and added to it in 1815: something more than 300 acres of this is in canes, about 500 fallow and in pasture; the remainder in excellent negro provision grounds, woodland and ruinate, but a great part of the two latter is incapable of any cultivation, from being extremely rocky and steep: the present crops exceed 300 hogsheads of good sugar, with a pretty good proportion of rum. There are 304 negroes (negroes and people of colour) on the estate. The jobbing, or hired negro labour, is however considerable. The nearest shipping-places to which a waggon can go, are Port Henderson and Passage Fort, both of which are twenty-three or twenty-four miles distant. The principal road across the island, from Spanish Town to St. Mary’s, passes through the estate, on the bank of a pleasant rivulet, between the works and dwelling house: the cane field and pasture land is a continuation of small steep hills with water-courses passing between them; the wood covers the hills towering over these. The soil is in general light and poor, but with a judicious use of manure, which the situation of the cane land renders the application of, a hard task for the stock, gives fair returns.

Nightingale Grove, in St. Dorothy’s, is likewise the property of the Earl of Harewood. At the time of its purchase, by Mr. Daniel Lascelles, it was a penn, but was soon after converted into a sugar estate.—G. W. Hamilton, Esq., Attorney.


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Page:The White Peacock, Lawrence, 1911.djvu/263

Rh “Well, wouldn’t it be better to get it first and make sure——?”

“I have no money.”

“Oh!— so you wanted me——”

“I only wanted you, I only wanted you. I would have given you——”

“What?”

“You’d have me—you’d have all me, and everything you wanted.”

“That I paid for—a good bargain! No, oh no, George, I beg your pardon. This is one of my flippant nights. I don’t mean it like that. But you know it’s impossible—look how I’m fixed—it is impossible, isn’t it now.”

“I suppose it is.”

“You know it is—Look at me now, and say if it’s not impossible—a farmer’s wife—with you in Canada.”

“Yes—I didn’t expect you like that. Yes, I see it is impossible. But I’d thought about it, and felt as if I must have you. Should have you. . . Yes, it doesn’t do to go on dreaming. I think it’s the first time, and it’ll be the last. Yes, it is impossible. Now I have made up my mind.”

“And what will you do?”

“I shall not go to Canada.”

“Oh, you must not—you must not do anything rash.”

“No—I shall get married.”

“You will? Oh, I am glad. I thought—you—you were too fond—. But you’re not—of yourself I meant. I am so glad. Yes—do marry!”

“Well, I shall—since you are——”


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User:Chintia gasela

chintia gasela located in Bengkulu, Indonesia. Born 15 July 1996 in Bengkulu, and now located in Bengkulu

title: User:Chintia gasela


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Page:The White Peacock, Lawrence, 1911.djvu/264

256 “Yes,” said Lettie. “It is best. But I thought that you——” she smiled at him in sad reproach.

“Did you think so?” he replied, smiling gravely.

“Yes,” she whispered. They stood looking at one another.

He made an impulsive movement towards her. She, however, drew back slightly, checking him.

“Well—I shall see you again sometime—so good-bye,” he said, putting out his hand.

We heard a foot crunching on the gravel. Leslie halted at the top of the riding. Lettie, hearing him, relaxed into a kind of feline graciousness, and said to George:

“I am so sorry you are going to leave—it breaks the old life up. You said I would see you again——” She left her hand in his a moment or two.

“Yes,” George replied. “Good-night”—and he turned away. She stood for a moment in the same drooping, graceful attitude watching him, then she turned round slowly. She seemed hardly to notice Leslie.

“Who was that you were talking to?” he asked.

“He has gone now,” she replied irrelevantly, as if even then she seemed hardly to realise it.

“It appears to upset you—his going—who is it?”

“He!—Oh,—why, it’s George Saxton.”

“Oh, him!”

“Yes.”

“What did he want?”

“Eh? What did he want? Oh, nothing.”

“A mere trysting—in the interim, eh!”—he said


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Page:A Picturesque Tour of the Island of Jamaica.djvu/97

Estates, the property of Charles Ellis, Esq. M.P., are situated in the parish of St. James, at about ten miles from Montego Bay. They are part of a large tract of land, consisting of about 10,000 acres, which stretches across the valley of the great river from the hills on either side, and is divided by that river into two portions, of which about 8,000 acres are in the parish of St. James, and about 2,000 in the parish of Hanover. The latter forms a penn, or grass farm, called Shettlewood.

The Montpeliers were purchased by John Ellis, Esq. father of the present proprietor, when nearly the whole of this beautiful valley, now so thickly settled and so richly cultivated, was covered with native wood. The settlement of the Old Works’ Estate had been commenced, but was completed by Mr. Ellis: the New Works’ Estate was entirely settled by him about the year 1775.

Shettlewood was the residence of a gentleman of that name, but it was established as a penn by Mr. Ellis, and has since been greatly extended by the present proprietor.

The buildings on both the estates (the annexed plate represents the Old Works) are of stone, which is in great abundance in the neighbourhood, and of which the small round hills, which form a remarkable feature in the surrounding country, are chiefly composed. The mill on the Old Works is supplied by a stream which rises in the highland to the east of the works, in the chasm of a rock, where it forms a pool, said to be of unfathomable depth, and from the clearness of the water has acquired the name of the Blue Hole. It is brought on an aqueduct along the side of the hills, till it reaches the works, where it is carried over the flat to the mill in a series of stone arches, some of which are seen in the drawing. The date of the year 1746 appears on several of the buildings.

The New Works Estate has likewise the advantage of a water-mill. The stream by which it is worked has its source in Shettlewood Penn, where it is collected into a large pool by a stone dam raised across the valley in which it rises. It is carried over the great river by a bridge, and thence on an aqueduct of stone arches to the mill.

The cane pieces of the two estates occupy about 1000 acres, that is 600 to the Old Works and 400 to the New: but the field of canes actually kept in cultivation has latterly been considerably diminished. There is also a due proportion of land in guinea grass and common pasture, both for the working stock of the estates


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Page:A Picturesque Tour of the Island of Jamaica.djvu/89

was settled in 1793 by Bryan Edwards, Esq., and afterwards became, by purchase, the property of the late Alexander Donaldson, Esq., and is now in the possession of Alexander Grant, John Meek, and Joseph Green, Esqrs., trustees nominated by his will. The property contains 1402 acres of land, 300 of which are in canes, 600 in pasture and pimento, and the remainder in negro and provision grounds. The crops have averaged, during the last twelve years, 300 hogsheads of sugars, with the usual proportion of rum, and in good seasons 300 bags of pimento. On the estate are 165 negroes, the extra labour being made up by jobbing. This estate is pleasantly situated within three miles of Rio Bueno, the nearest shipping port, to which there is a good road; it is like the generality of sea-side estates, subject to frequent droughts, but in good seasons is very productive. The works are on an extensive scale, and in high preservation; and at the distance of half-a-mile from them is the Great or Mansion House, represented in the annexed view. Above stairs is the Study, where the original founder of the estate compiled his much esteemed work, and his books and furniture are still preserved there.

Bryan Edwards, the very able and accurate historian of the West Indies, was born May 20, 1743, at Westbury, in Wiltshire. His father inherited a small paternal estate in the neighbourhood, and died in 1756, leaving a widow and six children, of whom Bryan was the eldest.

Mrs. Edwards had two opulent brothers in the West Indies, one of them a wise and worthy man, of a liberal mind and princely fortune. This was Zachary Bayly, Esq. of this island, of whom some further account is given in the description of the estates in St. Mary’s, now the property of his nephew Charles Nathaniel Bayly, Esq.

Mr. Bayly took the family under his protection, and directed that no expense should be spared in their education.

In 1759 a younger and only brother of his uncle came to reside in England, where he was successively Member of Parliament for Abingdon and for his native town. This gentleman, at the end of the same year, sent his nephew to Jamaica, where he resided with his uncle, and continued his classical studies under a Mr. Teale, with unabating assiduity.

In 1773 Mr. Edwards was left heir to the great property of a Mr. Hume, of Jamaica, became an opulent merchant, returned to England, and in 1796 took his seat in Parliament for the Borough of Grampound. He represented that place


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Page:A Picturesque Tour of the Island of Jamaica.djvu/98

 estates (about 550 head) and for the cattle belonging to the negroes, who have 100 head of breeding cows, besides their produce. The remainder is chiefly woodland, but presents the means of forming more than one additional sugar-estate, for which the soil is very well adapted. At present it affords an abundant supply of timber and of wood for staves and fuel, and an extensive provision ground for the negroes.

An establishment called the Farm has also been formed on a part of it, which is cultivated for the supply of the estates with vegetables and ground provision; where a range of cottages has likewise been built for the convalescent negroes or others, whose health may require rest or particular attention.

The produce of the estates is shipped at a wharf, which forms part of the property at the bottom of the Long Hill, at a distance from Montpelier of about seven miles.

Shettlewood Penn contains 850 acres of guinea grass, 450 acres of common pasture, the remaining 700 are in woodland and negroe provision grounds. The stock consists chiefly of horned cattle, in number about 800; of these 200 are breeding cows. In addition to their produce, there is a large stock fattening for the butchery, by which the neighbouring estates are regularly supplied with fresh beef. On the estates and pen are about 900 negroes.

The properties are under the management of William Miller, Esq. of Falmouth. The family of Ellis have been settled in Jamaica from the time of its conquest, and possess large properties in other parts of the island. Mr. John Ellis, the elder brother of the proprietor of Montpelier, being owner of Green Castle, Newry, and Nutfield Estates, in the parish of St. Mary, and of a penn in the adjoining parish of St. George, called Fort George; and also jointly with Mr. C. Ellis of an estate and penn (called Caymanas and the Crawle), which are situated on the road from Spanish Town to Kingston near the Ferry. The guinea grass, a production of the soil next in importance to the sugar cane, was first sown by an ancestor of these gentlemen. The seed had been sent from Guinea as food for some birds, which had been presented to Mr. Ellis, the Chief Justice of the island, and was sown to insure a supply. But the avidity with which the cattle sought it, induced him to cultivate it on a larger scale. To this accident may be ascribed the introduction of this valuable grass, and probably, in consequence, the settlement of nearly all the north side parishes. Recurring to the plate, we will briefly describe the destination of the several buildings. The first on the left is the barracks or residence of the book-keepers; the next the overseer’s house and offices; on the knoll is the hospital; below is the cattle-mill, and next the water-mill, between which a portion of the aqueduct is seen. The next and largest building of the group is the boiling-house, and then the still-house. In the distance are the trash-houses; and above, shaded and partly concealed by groves of cocoa-nut trees and plantations, are the cottages of the negroes. The natural productions which appear in this view, as the mango tree at the end of the still-house, the lofty cabbage tree, the bamboo, and the cotton tree, will be found described in another portion of the work.


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Rh this laughing, generously passing off his annoyance in a jest.

“I feel so sorry,” she said.

“What for?”

“Oh—don’t let us talk about him—talk about something else. I can’t bear to talk about—him.”

“All right,” he replied—and after an awkward little pause. “What sort of a time had you in Nottingham?”

“Oh, a fine time.”

“You’ll enjoy yourself in the shops between now and—July. Some time I’ll go with you and see them.”

“Very well.”

“That sounds as if you don’t want me to go. Am I already in the way on a shopping expedition, like an old husband?”

“I should think you would be.”

“That’s nice of you! Why?”

“Oh, I don’t know.”

“Yes you do.”

“Oh, I suppose you’d hang about.”

“I’m much too well brought up.”

“Rebecca has lighted the hall lamp.”

“Yes, it’s grown quite dark. I was here early. You never gave me a good word for it.”

“I didn’t notice. There’s a light in the dining-room, we’ll go there.”

They went into the dining-room. She stood by the piano and carefully took off the wrap. Then she wandered listlessly about the room for a minute.

“Aren’t you coming to sit down?” he said, pointing to the seat on the couch beside him.


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 place till his death, which happened at his house, Polygon, near Southampton, July 15, 1800. His first publication was a pamphlet entitled, “Thoughts on the Proceedings of Government respecting the Trade of the West India Islands with the United States of America,” 1784. This was followed by “A Speech delivered by him at a Free Conference between the Council and Assembly at Jamaica, held on the 25th November 1789, on the subject of Mr. Wilberforce’s Propositions to the House of Commons concerning the Slave Trade.” But his distinguished performance is his “History, Civil and Commercial, of the British Colonies in the West Indies,” 1793, 2 vols. 4to. a work of very superior merit, and of the highest authority, particularly in the commercial part. To a new edition of this work, published in 1801, 3 vols. 8vo., is prefixed a short Memoir of his early Life, written by himself. In 1796 Mr. Edwards published “The Proceedings of the Governor and Assembly of Jamaica in regard to the Maroon Negroes,” 8vo. In all these works Mr. Edwards’ style is easy and elegant, and many of his remarks highly valuable, as the result of long experience and observation.


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If you didn't get any responce from here, please try a hit on me in ML.S — billinghurst  sDrewth  14:14, 3 July 2012 (UTC)

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 The town is the county town, and the third in size in the island Its public buildings are two places of worship, a court-house, gaol, fort, marine hospital, and barracks for two companies of infantry. The site of the town is bad, being on the leeward side of a range of hills, and originally it was very marshy; but these hills afford fine lime-stone, and an earth of the nature of puzzolana, which no water acts upon. The streets formed of these materials, are hard, durable, and free from dust.

The portion of a morass at the back of the town, which belonged to the public, has recently, though an Herculean task, been filled up. The bushes and aquatic vegetables growing upon it were cut down and laid on the morass, and small stones and earth from the town quarry laid upon them to the thickness of three inches. When these had sufficiently incorporated, a similar layer, and then again a third were put on, and it is now passable for the heaviest carts. It has already had a sensible effect on the leeward part of the town, where the autumnal fever, so frequent in the fall, is now scarcely known. The land belonging to individuals is forming in like manner, and will in a few years be capable of bearing buildings. The town has been twice in great part burnt down, in 1795 and 1818. While we deplore the loss to individuals, the arrangements for its reconstruction have greatly improved it. The building lots are generally about one-fifth of an acre, and, according to their situation, value from £280 to £1500 a lot, or from 1400 to 7500 currency per acre. The most valuable lots are those nearest the sea.

On the hills to the east and north are a variety of very elegant and substantial residences, which command a charming prospect of the town and shipping, and an extensive line of country.

The Church of this town is the handsomest in the island. There is likewise a Wesleyan Chapel, and in the parish there are no less than fourteen religious establishments for the instruction of the black population, conducted by the Established Church, the Moravians, Baptists, and Wesleyan Methodists. In the town itself are eight Schools: four for the white, including a free school, and four for the brown population.

The Magistracy are divided into four bodies, one being appointed for each quarter, and two meet every day at the Court-house for the decision of inferior cases. The Quarter Sessions are held four times a year, and the Assize Courts three times.

The Court-House is a handsome and commodious building. In it are whole-length portraits of George III. and Queen Charlotte, by the former President of the Royal Academy, Sir Joshua Reynolds. The Bail-Room and Court-House are elegantly furnished; the chandeliers are of the most costly description, and the entertainments given there are seldom graced with fewer than 120 ladies.

The water, with which the town is abundantly supplied, rises in a valley at the foot of the hills, and is of remarkable purity. These, with other local advantages, render Montego Bay and its neighbourhood a very desirable place of residence.


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 of its splendour. In 1692 it contained upwards of three thousand five hundred inhabitants; the greater number of the houses were of brick several stories in height, founded close to the very brink of the water, on a loose bank of land. The fort, which mounted sixty pieces of cannon, and the rest of the houses, were built on the rocky part of the peninsula. On the 7th of June 1692, between eleven and twelve o’clock at noon, began that terrible earthquake, which in two minutes produced such a scene of devastation. All the principal streets which were next the water sunk at once, with the people in them; a high rolling sea followed, closing immediately over them. Not less than sixteen hundred were thus swallowed up. Some of the streets were laid several fathoms under water, and it stood so high as the upper rooms of those that remained. It is computed that about two thousand whites and negroes perished; the harbour had all the appearance of agitation as in a storm; and the huge waves rolled with such violence, as to snap the cables of the ships, drive some from the anchors, and overset others.

But the great advantage of the situation again attracted inhabitants, and by degrees, as the popular fears subsided, the town increased in buildings and inhabitants (though far short of its former state) till 1703, when it was destroyed a second time, by fire. This ruinous accident caused another desertion to Kingston, which thus began to thrive by the decline of her elder sister. Port Royal was at this period reduced to a very low ebb, yet it was not wholly abandoned; it possessed some little trade, and was the favourite resort of the seamen belonging to the men of war and privateers. But what the earthquake and conflagration had spared was nearly demolished by a violent hurricane, which happened on the 28th August 1722. It began at eight in the morning, and lasted fourteen hours. Port Royal, as a place of defence, is deservedly valued. The ships, in advancing towards the harbour, must necessarily pass between shoals and rocks, through a difficult channel, in some parts extremely narrow; and are inevitably exposed to a severe fire, without the possibility of bringing their guns to bear. Ahead they have a battery of twelve guns, mostly forty-two pounders, called the twelve apostles, built on a point of Salt-pan hill (above the range of an enemy’s shot), which would rake them the whole way, until they tacked to steer up the harbour; they are then exposed to the fire of this battery on one side, to that of the fort on the other, and in front to the battery of Fort Augusta. The harbour is about one mile and three quarters in breadth, but widens further on. The view is taken from Windsor Farm, the residence of Thomas Higson, Esq., and embraces a part of the city of Kingston, the harbour, Port Royal, and the mountains of St. Catherine.


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166 the middle, and final a transformed into é. The m inserted in the middle is not, however, without precedent and gives to the word or verb a somewhat modified meaning, and may also be traced in a similar way in the word Kampung, derived in all probability from Kapung, or as it is pronounced Kěpung, to surround, to enclose. See Sumihung, Jumarum, Tumumbak, Kumisi, Kamayangan, Kěmbang, Kěmbung, Kěmbu and the like: also uměusi from ěusi. Mr. Friederich, however, does not feel quite satisfied, with this interpretation, as he has written me — „Jampé might have been erroneously explained by me. After all, this is not yet certain, In Javanese there is Jamu, Ngoko, Jampé, Krama, medicament, medicine. Gericke's Dictionary Page 561. I add besides Tajap (ta + jap, the Sanscrit root I told you of (above referred to) from which are derived Japa and Japya.) A prayer which is immediately listened to; et contra, a poison which soon takes effect, this is rather in favour of my explanation.” (The alteration of ya into é is very common.)

Jamplěng, entirely, quite gone. Sapoi jamplěng, an entire day, as if the day had been thrown away. Jamplěng bai di juwal, and he slapped it off in a sale.

Jamrud, Persian, the Emerald, (زمرد Zumurrud and زمرد Zumurud. Freytag.)

Jamu, and Jamuan, medicine given inwardly, to doctor by giving a drink.

Jamuga, stupid, silly; unable to take any work in hand. Jélěma jamuga, a helpless foolish fellow.

Jandéla, Portuguese Janella, a window, especially in a European's house.

Janela, slippers. A shoe with the upper leather cut away at the heer.

Jang'ěn, only, nothing but. Jang'ěn Siji, there is only one. Jang'ěn karung na, there is nothing but the bag.

Jang'ět, buffaloe hide cut in strips and used as rope.

Janggala, some of the districts adjoining the town of Sourabaya are so called under the Javanese pronunciation of Janggolo. The country so called forms the delta of the Kediri river, and is flat and alluvial. Jangala, C. 204, a place, a firm spot, a waste, a desert, a Jungle. The place originally probably consisted of Swamp with firm land interspersed and hence the appropriate designation.

Janggot, the beard, a man's beard. Name of a variety of grass.

Jangjang, a wing, wing of a bird. A cant name for a man's arm.

Jangji, promise, to promise, to make an agreement. To stipulate, to engage.

Jangjian, agreement, promise, engagement, bargain, contract, treaty.

Jangka, a pair of compasses. In Malay Jangka is a step, a pace; to step, to pace, to stride—compasses. Hence the name of an instrument which opens and strides.

Jangkar, an anchor. The large roots of a tree which grow out at right angles. Hence probably by analogy the name of an anchor.

Jangkěp, complete in number, full up.


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Rh Jangkrik, name of an orthopterous insect, a kind of cricket or gryllus, about an inch long with serrated legs, and with wings. The wings, however, are often seen in the embryo state. These Jangkriks are often made to fight for the amusement of the beholders. It is found in shallow holes and does not burrow deep like its congener the Kasir which see.

Jangkung, tall, high in stature, Jélĕma na jangkung, the person is tall. Si jangkung, the middle finger.

Jang-'o-jang'o, a pick-axe, an iron instrument for grubbing up roots and stones.

Jantra, a spinning wheel: more commonly called Kinchir. Any wheel or machine which revolves. Chi Jantrā name of a rivulet on Lengkong Estate. Yantra, C. 569 a machine in general, any implement or apparatus: a diagram of a mystical nature or astrological character.

Jantung, the heart (anatomically).

Jantur, a large but young cock, often devoid of feathers about the rump. A young but full-grown fighting cock.

Japara, name of a Residency in Java, of which the chief place is now Pati, as the old town of Japara on the sea coast in the bay of Samarang was found inconvenient. Japara was the seat of a great trade before the arrival of Europeans in the East. It will be derived from Ja contracted from Jaya, C. 206, victory, conquest, triumph, and Para, C. 387 a way, a road, a path; forming Japara, the triumphant way or road, as it may have been the seat of the Spice and other valuable trade, where the people of the continent of India came to meet the traders of the Archipelago, who brought their rich wares so far, as to a common emporium. It was probably the Ye-pho-thi, Yawadwipa of the Chinese voyager and Buddhist priest, called Fu Hian who visited it in AD 415 on his return from India to China. The Portuguese immediately erected a fort at Japara which of itself bespeaks the importance of the place in a commercial view. This fort is now in ruins, but traces of it still remain. It was visited by the Gov. Genl. D. van Twist in 1853, see Java Courant 10 August 1853. (54).

Japati, a pigeon, a dove; such doves as are kept in cots. Columba, Called in Malay Marapati Marsden 322. Jā, C. 208, speedy, swift; victorious, triumphant. Pati, C. 355, a lord, a master, an owner, a husband. At the burning of widows upon the funeral pile of their husbands, it is still usual in Bali and no doubt was also the custom on Java in Hindu times to let fly a dove before the widow throws herself into


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168 the flames, and the dove may be the emblem of their „Triumphant husbands” who have preceded them to bliss.

In Malay they say Marapati, for a dove, Marsden 322 which name answers to the same office of the Dove being let fly at the funeral burning. Mara, C. 519, Māra, C. 1538. Death, dying. Pati, C. 355, Lord, master; and thus Mara-pati- Death's Lord, still emblematic of the sacrifice of herself which the widow is about to commit. Both the Malay and Sunda people appear thus to have given the Dove its name, from the fact of its being used at the Suttee or self-sacrifice of a widow on the death of her husband. The words have evidently been received from the Hindus. In the case of the Malays they adopted the word Marapati, Death’s Lord, and of the Sundas, they adopted Japati, the „Triumphant Lord.”

In Malay also the Dove is called „Burung Dara”, and in Javanese „Manuk Doro.” Dara, C. 266 is a wife, and thus the Malay and Javanese words mean „the wifes bird” — which still applies to the wife sacrificing herself at the funeral pile of her husband. The word Dara is still preserved in Sunda, and as can be seen means — „a young woman who has just got her first child” In Malay — Marsden 128 — it means — „a virgin, a maiden” — and Dara-dang, a damsel, so that in Malay the original meaning has been somewhat modified.

It is not a little remarkable that Indian and Sanscrit names should, in the Eastern Archipelago, have superseded Polynesian names, for neither in Malay, Sunda nor Javanese, does there now thus exist a pure Polynesian name for so common an object as the domestic Dove.

The name thus applied to the Dove is not in all probability, the common colloquial name in Sanscrit. Clough gives for Dove Parawiya, Paréyiya; wild pigeon Kobo, Kobéyiya. Lambricks Singhalese vocabulary gives Kobéyiya the small Dove, Parawiya, the Pigeon; Babagoya, the Dove; Mayilagova, the large Dove. So that the names which have been transplanted into the Polynesian languages from the Sanscrit, are the mystic names applied to the Dove when used at the Suttee of widows. In the Tijdschrift voor Indische Taal- Land- en Volkenkunde, 1853 Page 2 of Berigten, Mr. Friederich explains the word Marapati for dove as the „Lord of Death” in reference to the custom still in use on Bali of letting fly a dove from the head of the widow at the moment she plunges into the gulf of fire, and explains that on Bali this bird is called Titiran, wichwhich [sic] is the same as the Perkutut of Batavia and of the Sunda districts, and thus not the common domestic dove. Whatever may now be the case as to the bird so let loose, there can, from what has been said above, exist no doubt that that bird was originally the common domestic dove.

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169 I must submit that my meaning tells better with the whole circumstance of the case. (55)

Jara, an awl, a brad-awl. Arā, C. 815, a shoemakers awl.

Jarah, running wild in jungle, at large, not nightly penned up. Kĕbo jarah, a buffaloe that is left to take care of itself in the jungle. (Jav. idem.)

Jarak, name of a class of plants, as Jarak pagĕr, Jatropha curcas, much planted in hedges about gardens or on sides of the roads. Jatropha multifida, a variety introduced from America, and called simply Jarak. Jarak jitun, the olive jarak, used for making oil, and which is vulgarly called Palma Christi, Ricinus communis. The oli of the latter plant is much used in ship building, makes good putty etc. but is unfit to eat.

Jariji, the middle finger. (Jav. The first finger; or universally the fingers.)

Jariji manis, the ring finger.

Jaring'au, name of a dark green sedgy plant; much used in Jampĕ or incantations, called in Javanese Dringo, and Crawfurd gives for Malay- Daringgu, acorus terrestris. Clough gives two words for assafoetida- Jaratian, C. 206 and Hingu, C. 792 of which two words the Sunda word appears to be compounded, coalescing into Jaring'au. The Sundas may have heard both these words from the Indians, and joined them together to be sure of the article. It is much used by women in child- birth and is supposed to charm away evil spirits. From this circumstance it may be derived from Jarā, C. 206 a noted female demon, and Hingu y the hingu of such demoness. Or it may be a corruption of Jarayu, C. 206, the womb, the uterus, a foetus. To explain what Assafoetida is I cannot do better than give the article from Wailly's French Dictionary — Plante ombellifere de Perse, ou Merde du Diable, gomme, resine rougeâtre amère et à odeur d'ail, que donne sa racine; les peuples d'Asie la recherchent et en aiment Fodeur. — At Page 258 Clough says that Dara is the Eloo form of Jara, and this may account for the word occuring as Jaringau and Daringgu which latter Crawfurd gives and calls it acorus terrestris.

Jaro, a headman in the Bantam districts. A village chief who is elsewhere called Mandor.

Jarong, a weed with numerous hairy seeds along a stiff terminal spike.

Jarum, a needle. (Mal. Jav. idem.)

Jarumat, to darn, especially a gunny or gêbang bag. (Jav. Jrumat, id.)

Jasah, very bad, exceedingly. It mostly implies exceedingly bad, but sometimes from


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170 its use you perceive that it also implies exceeding good. Imah na jasah goréng na, his house was exceedingly bad. Jasah hadé na, exceedingly good. Jasah, used by itself implies—shocking! very- bad! or perhaps only—„in an extreme degree”, which is mostly by implication—„very bad”.

Jataké, name of a tree and its fruit called in Malay Gandaria, mangifera oppositifolia. (The word is certainly Scr., but Wilson does not mention this meaning sub voce Jâtaka. Fr.)

Jati, the Teak tree. Tectona grandis. This is the name given to the Teak tree on Java and on other islands of the Archipelago where it occurs. The word seems to be of Sanscrit origin. Jati, C. 209 birth, lineage, race; family. Jatya, C. 210, wellborn, of good family. In Ceylon Jatya is the name given to what we call caste. This would lead one to suppose that the Teak originally was introduced from India, and brought with it, not its pure and simple Indian name, but received from the Indians who brought it to Java and the Archipelago the appellation of the „High caste wood.” Jati also means in Ceylonese, great flowered Jasmine; mace, nutmegs.

Jati, divine truth; essence. In this sense, it is very likely a modified meaning of the foregoing word. (Jav. id.)

Jauh, far, far off, distant, remote. This word has also, most probably, a Sanscrit origin, and may be a modification of a part of the verb Yanawa to go, which in the imperative is Yawa, go thou. (Mal. id.)

Jauhken, to remove to a distance.

Jawa, the Eastern portion of the island called by Europeans Java. Jawa extends from Tagal Eastward. A name, doubtless, originally given to the country by the people of India, as they appear to have called all distant countries Yawana, in the sense in which we speak of foreigners generally, or as the ancient Greeks called alall [sic] strange nations Barbaroi. But the name by frequent intercourse, attached itself permanently to the Eastern parts of the present island of Jawa. It very likely has its origin in the same verb Yanawa mentioned at the word Jauh. Clough at Pages 208 and 571 gives both Jawana and Jawana, as the name of a vague country distant from India, and as also meaning foreigner. The Hindus also applied Jawana to the Greeks and their Jawana Achayarya (Achârya) is supposed to be Aristotle, the Yawana teacher. Clough Page 571 gives Jawana, a country most probably Bactria, or it may be extended from that colony to Jonia or still further to Greece. By late Hindu writers it is most commonly applied to Arabia. Jawa was originally a general name for all the Eastern Archipelago generally, and chiefly for the Sumatra and Java of the present day. Marco Polo describes them as such, and Ptolemy, the Roman geographer calls them the Jabidii insulœ in the second century after Christ. In ancient times, thus, both Sumatra and Java of the present day were known as Jawa; and Marco Polo, at the close of the 13th century distinguishes them by Jawa Minor, and Java Major


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Rh the Java minor being Sumatra, as nearer India, though larger in bulk than the more distant Java major or Java of the present day. At Singapore, they to this day, talk of an Angin Jawa as blowing from the Sumatra shore, and which assuredly can never be meant to come from the Java of Batavia, at a distance of eight degrees of latitude.

Jawab, arabic, to answer, to reply. Answer, response, (جواب Jawâb, an answer.)

Jawél, to snap or bite at, as a dog or tiger does.

Jawér, a cock's comb. Jawér kotok, a cocks comb.

Jawér kotok, name of a plant, Plectranthus Scutellaroides of the family of Labiata. Very common in gardens- leaves red in the middle and green along the edges. Has a small blue flower. Scutellaroides- buckler shaped, perhaps from the leaves overlapping each other and presenting a dense even foliage. The leaves are sometimes entirely of a dark dull red.

Jawér kotok, name of a plant Celosia Christata of the family of Amaranthacerc. The leaves like those of the preceding plant, are also red in the center and green on the edges. It bears a handsome scarlet comb terminal to the stem, and is altogether a very ornamental plant.

Jaya, victory, victorious; successful. Jaya, C. 206, victory, conquest, triumph.

Jaya Baya, triumphant in troubles; name of an ancient King of Java, whose seat of government was at Daha in the province of Kadiri. Raffles 2 Vol Pages 80/81 assigns as the date of his accession Anno Javæ 800 = AD. 878; and Anno Javæ 701 = AD. 779. (Bhaya is fear, and frightful, horrible; so the name implies „feared by his victories.” Fr.)

Jaya Kusuma, the triumphant flower; the flower of victory, is another name in Javanese history for Panji or Ina Karta Pati.

Jaya ning Rat, a name of Arjuna in the Mahabarat, and the title with wichwhich [sic] the sovereigns of Solo and Jugjo bedeck themselves—the triumphant in the Land.

Jayak, to accompany in procession, to escort a great man with ceremony. To support a person either walking or swimming in the water. (Cf. Ajak.)

Jayang Sěkar, the flowers of victory, a native soldiery so called kept in some parts of the interior of Java. (It is rather Jayéng sěkar, contracted from Jaya ing sëkar. Fr.)

Jayit, to take up out of water; to take out of water anything which has been put therein to soak.

Jěbléh, having the lower lip sticking out, or projecting outwards horizontally like a flat saucer. (Batav. idem.)


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172 Jĕblog, deep with mud- a soft muddy place into which man or animal sinks. (Jav. idem.)

Jěblus, the idiomatic expression of anything falling into water, and being buried in it; or of a stake or piece of wood flung with violence end- foremost into the ground. (Jav. Jĕblos, has the latter meaning.) Jĕbod, a word expressive of striking, thwacking, thumping.

Jĕbrail, this word is the Arabic Azrail the name of the Angel of Death. The Arch- angel Gabriel. (Jav. Jabarail; Arab. جِبْرِيلُ or جبرايل, Gabriel, not Azrail. Fr.)

Jĕbrod, the idiomatic expression for a rope or string snapping. Jali na jĕbrod bai pĕgal, and the rope snapped in two. (Cf. Jav. Jĕbrét.)

Jĕbug, a dry pinang fruit, with the husk on, which has been kept some time in the house. (Jav. idem.)

Jěbul, springing up suddenly out of water, or out of any place of concealment. Kayu na jĕbul bai ngambang, the wood jumped up (from under water) and floated. Jélĕma na jĕbul bai ti lĕuwĕung the man suddenly popped out of the forest. (Cf. Jav. Jĕbul and Jĕbol, and Jav. Mal. Timbul. Fr.)

Jĕdak, the idiomatic expression of thumping, thwacking, striking violently or shooting. Jĕdak bai di gĕbugan, and he thumped him while he beat him. Jĕdak bai di bĕdil, and slap at him he shot

Jĕdéd, a word expressive of striking, thwacking, thumping, but in a more gentle de- gree than expressed by Jĕbod or Jĕdod. (Batav. Said of the firing of a fowling piece.) Jĕding, having the upper lip turned upwards towards the nose v so as to make the mouth gaping. (Bat. idem.)

Jĕdod, a word expressive of striking, but in a heavier degree than Jĕdéd. (Bat. idem.)

Jĕdog, hanging lazily about a place. A vulgar expression to designate a person idling his time away at any place. To kick up your heels anywhere. Eukĕun jĕdog di lawang, he was idling about his door.

Jĕdur, thundering along, said of any impetuous rush, as a river in a state of flood. Chai jĕdur bai cha-ah, and the river came down in a roaring flood. Said also of men or cattle rushing, especially through jungle. Jĕdur bai lumpat, and they rushed impetuonsly along. (Batav. Said of the firing of a gun.)

Jĕg, an idiomatic expression of setting the foot to the ground, as of a deer or other animal which runs fast, and comes to the ground with a bound and immediately springs away again. Minchĕk na jĕg jĕlig bai lumpat, the small deer ran bounding away. Jĕg often occurs in composition indicating firmness, steadiness, as Jĕjĕg, Pajĕg etc.

Jégang, with the legs astride; standing with the legs apart.

Jégangkĕn, to distend, to pull out the under part of anything so as to enable it to stand of itself.


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Rh Jégéng, a plant in the humahs growing innumerable small seeds, of the size of a pin's head, in clusters. It is called in Malay Jawa-wut. It can be steamed like rice and eaten. It is much given to cage birds. The Sunda people have a tradition that their ancestors lived on Jégéng before Paddy was known to them. The Malay word Jawa- wut is Sanscrit, composed of Jawa and But, C. 475 Eating (of Priests) literally Java- eating- See Jawa. (Jawawut might be Yawawat, resembling barley. Fr.)

Jégéng, turmeric, only used about Buitenzorg in this sense.

Jěgěr, stiff, inflexible, rigid. (Bat. idem.)

Jěgu, one of the many names for a wild pig.

Jěgur, the idiomatic expression of a person or animal plumping into the water; or of hurriedly running away with some noise. Jěgur bai turun ka chai, and splash he went into the water. Jěgur bai hasup ha lěuwěung, and dash he went into the forest. (Bat. Jěbur. Jav. Jěgur, the sound of thunder, or of a large gun. Fr.)

Jějak, to trample on; to stamp down with the foot. (Jav, Bat. idem.)

Jějalon, a lath or slip of barabu inserted lengthways in a gědég or wattling of bambu; the stick round which atap leaves are bent: derived from Jalu, the male of animals. Hateup sa jějalon, a single piece of Atap. (Bat. idem.)

Jějaluk, to go about asking alms, mostly under a religious pretext. (Batav. idem. Jav. Jaluk, to ask.)

Jějamu, medicine; medicine to be drunk. A medicinal draft. (Jav. idem.)

Jějangkung, stilts; pieces of bambu with pegs in them used as stilts. (Jav. Jangkung, to be in the air, like a bird of prey Batav. Jangkungan, the same as Jějangkung. Fr.)

Jĕjĕg, to stamp down, to trample down with violence with the foot: to stam pon. Asana jějěg amat di bilang téa, well I counted it perfectly correct. (See Jějak.)

Jĕjélěma-an, a puppet, a scare crow, a figure dressed up like a man. Picked men, not every man, a man selected from a number. Jějélěma-an daik kadatangan rějěki, it is not every man who has good luck. (See Jélĕma.)

Jĕjĕman, to superintend work, to oversee; to arrange, to put in order.

Jĕjĕritan, skitting about: a hopping run.

Jějuluk, a variety of grass in smamps of wich the inner fith is used as wicks for oil lamps.

Jĕkat, alms. Arabic Zakat. The Jěkat on Java is generally a portion of the crop given to the Mohammedan priests, and which properly is 1/10 of the crop. There is also a Jěkat of other property. (Arabic زَكَاةٌ, Zakâton.)

Jéké'ng, a sort of short, sharp edged grass, resembling Ilat.

Jélĕma, a person, a human being, a man, a woman. Aya jélěma di dinjo, is any person there? Jélĕma jangkung, a tall person. Jélĕma is probably a corruption of the word Janma, C. 205, born, nature, birth; nation, race, tribe, lineage.