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Page:A Picturesque Tour of the Island of Jamaica.djvu/73

, of which we give a view, is situated westward of St. Ann’s Bay, and was the usual residence, when in Jamaica, of John Blagrove, Esq., lately deceased.

This Estate, with others of equal and superior value and extent, was inherited by the late Mr. Blagrove from his Father, his ancestors having been settled in the Island from the time of its conquest by Cromwell.

The late Mr. John Blagrove was born at Cardiff Hall, and sent at an early age to England. He received his education at Eton College; from thence he went to Oxford, and afterwards passed a considerable time in travelling on the Continent; from which course of education he possessed in a high degree the accomplishments of a scholar and a gentleman.

On his return to Jamaica, he occasionally took an active part in the discussions which occurred in the House of Assembly, to which he was returned a member for many years by his native parish. And during the Maroon war, Mr. Blagrove was most actively engaged, and shared in its privations and dangers.

Mr. Blagrove bestowed the greatest attention to the improvement of the breed of cattle on his several Penns: he imported into the Island some of the best bred horses England ever produced, and his liberality and public spirit were rewarded by the high prices which his stock, particularly his horses, always commanded. He was a successful competitor, on many occasions, for the cup given at the races held in the parish of St. Ann’s: in fact, his horses for the most part beat the whole field.

For many years previous to his decease, Mr. Blagrove was resident in England, and about twenty years since he purchased the Aukawyke mansion and estate, with the manor of Wyrardisbury, in Buckinghamshire: this he made his chief residence, and the property has benefited much by his care and improvements, he having always taken much delight in agricultural pursuits, which he understood well.

He was also, a few years since, the purchaser of another estate at Great Abshot, near Titchfield, in Hampshire, and he resided there at the time of his decease, which happened on the 9th April 1824, after only a few days’ illness.

He was buried at Titchfield, and in the church-yard of that parish a neat monument has been erected to his memory; he had attained his 70th year, and is sincerely lamented by his family and numerous friends. At


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User talk:Qarlinztg

Please do not add advertising or inappropriate external links to Wikisource. Wikisource should not be used for advertising or promotion. Inappropriate links include (but are not limited to) links to personal web sites, links to web sites with which you are affiliated, and links that exist to attract visitors to a web site or promote a product. Read what Wikisource includes for further explanations of what is considered appropriate. If you feel the link should be added to the text, then please discuss it on the rather than re-adding it, as doing so may result in yourself being blocked. See the Community Portal to learn more about Wikisource. Thank you. Beeswaxcandle (talk) 06:31, 1 July 2012 (UTC)

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User talk:Rachmat04

Welcome

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Page:The Mediaeval Mind Vol 1.djvu/255

CHAP. X modes so opposed to justice and Scripture; again, he cites many texts while also considering the matter rationally. On the other hand, his book against image-worship is made up of extracts from Augustine and other Church authorities. There was no call for originality here, when the subject seemed to have been so exhaustively and authoritatively treated.

One cannot follow Agobard so comfortably in his rancorous tracts against the Jews. Doubtless this subject also presented itself to him as an exigency requiring handling, and he was just in his contention that heathen slaves belonging to Jews might be converted and baptized, and then should not be given back to their former masters, but a money equivalent be made instead. The question was important from its frequency. Yet one would be loath to approve his arguments, unoriginal as they are. He gives currency to the common slanders against the Jews, and then at great length cites passages from the Church Fathers, to show in what detestation they held that people. Then he sets forth the abominable opinions of the hated race, and ransacks Scripture to prove that the Jews are therein authoritatively and incontestably condemned.

The years of Agobard's maturity belong to the troubled time which came with the accession of the incompetent Louis, in 814, to the throne of his father Charlemagne. In the contentions and wars that followed, Agobard proved himself an apt political partisan and writer. His political tracts, notwithstanding their constant citation of Scripture, are his own, and evince an originality evoked by the situation which they were written to influence.

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234 Something of the originality which the pressing political exigency imparted to these tracts of Agobard might be transmitted to such history as was occupied with contemporary events. As long as the historian was a mere excerpting chronicler extracting his dry summaries from the writings of former men, his work would not rouse him to independence of conception or presentation. That would have come with criticism upon the old authorities. But criticism had scarcely begun to murmur among the Carolingians, too absorbed with the task of grasping their inherited material to weigh it, and too overawed by the authority of the past to question the truth of its transmitted statements. Excerpts, however, could not be made to tell the stirring events of the period in which the Carolingian historian lived. He would have to set forth his own perception and understanding of them, and in manner and language which to a less or greater extent were his own: to a less extent with those feebly beginning Annals, or Year-books, which set down the occurrences of cloister life or the larger happenings of which the report penetrated from the outer world; to a greater extent, however, with a more veritable history of some topic of living and coherent interest. In the latter case the writer must present his conception of events, and therewith something of himself.

An example of this necessitated originality in the writing of contemporary history is the work of Count Nithard. He was the son of Charlemagne's daughter Bertha and of Angilbert, the emperor's counsellor and lifelong friend. His parents were not man and wife, because Charles would not let his daughters marry, from reasons of policy; but the relationship between them was open, and apparently

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CHAP. X approved by the lady's sire. Angilbert studied in the palace school with Charlemagne, and became himself a writer of Latin verse. He was often his sovereign's ambassador, and continued active in affairs until his closing years, when he became the lay-abbot of a rich monastery in Picardy, and received his emperor and virtual father-in-law as his guest. He died the same year with Charles.

Like his father, Nithard was educated at the palace school, perhaps with his cousin who was to become Charles the Bald. His loyalty continued staunch to that king, whose tried confidant he became. He was a diplomatist and a military leader in the wars following the death of Louis the Pious; and he felt impelled to present from his side the story of the strife among the sons of Louis, in "four books of histories" as they grew to be. Involved with his king in that same hurricane (eodem turbine) he describes those stormy times which they were fighting out together even while he was writing. This man of action could not but present himself, his views, his temperament, in narrating the events he moved in. Throughout, one perceives the pen of the participant, in this case an honest partisan of his king, and the enemy of those whose conduct had given the divided realm over to rapine. So the vigorous narrative of this noble Frank partakes of the originality which inheres in the writings of men of action when their literary faculty is sufficient to enable them to put themselves into their compositions.

Engaged, as we have been, with the intellectual or scholarly interests of the Carolingian period, we should not forget how slender in numbers were the men who promoted them, and how few were the places where they throve. There was the central group of open-minded laymen and Churchmen about the palace school, or following the Court in its journeyings, which were far and swift. Then there were monastic or episcopal centres of education as at Tours, or Rheims, or Fulda. The scholars carried from the schools their precious modicum of knowledge, and passed on

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236 through life as educated men living in the world, or dwelt as learned compilers, reading in the cloister. But scant were the rays of their enlightening influence amidst that period's vast encompassing ignorance.

To have classified the Carolingian intellectual interests according to topics would have been misleading, since that would have introduced a fictitious element of individual preference and aptitude, as if the Carolingian scholar of his spontaneous volition occupied himself with mathematical studies rather than grammar, or with astronomy rather than theology. In general, all was a matter of reading and learning from such books as Isidore's Origines, which handled all topics indiscriminately, or from Bede, or from the works of Augustine or Gregory, in which every topic did but form part of the encyclopaedic presentation of the relationship between the soul and God, and the soul's way to salvation.

What then did these men care for? Naturally, first of all, for the elements of their primary education, their studies in the Seven Arts. They did what they might with Grammar and Rhetoric, and with Dialectic, which sometimes was Rhetoric and formal Logic joined. Logic, for those who studied it seriously, was beginning to form an important mental discipline. The four branches of the quadrivium were pursued more casually. Knowledge of arithmetic, geometry, music, and astronomy (one may throw in medicine as a fifth) was as it might be in the individual instance—always rudimentary, and usually rather less than more.

All of this, however, and it was not very much, was but the preparation, if the man was to be earnest in his pursuit of wisdom. Wisdom lay chiefly in Theology, to wit, the whole saving contents of Scripture as understood and interpreted by Gregory and Augustine. There was little mortal knowledge which this range of Scriptural interpretation might not include. It compassed such knowledge of the physical world as would enable one to understand the work of Creation set forth in Genesis; it embraced all that could be known of man, of his physical nature, and assuredly of his spiritual part. Here Christian truth might call on

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CHAP. X the better pagan philosophy for illustration and rational corroboration, so far as that did corroborate. When it did not, it was pernicious falsity.

So Christian piety viewed the matter. But the pious commonly have their temporal fancies, sweet as stolen fruit. These Carolingian scholars, the man in orders and the man without, studied the Latin poets, historians, and orators. And in their imaginative or poetic moods, as they followed classic metre, so they reproduced classic phrase and sentiment in their verses. The men who made such—it might be Alcuin, or Theodulphus, or Walafrid Strabo—chose what they would as the subject of their poems; but the presentation took form and phrase from Virgil and other old poets. The antique influence so strong in the Carolingian period, included much more than matters of elegant culture, like poetry and art, or even rhetoric and grammar. It held the accumulated experience in law and institution, which still made part of the basis of civic life. Rabanus Maurus recognized it thus broadly. And, thus largely taken, the antique survives in the Carolingian time as a co-ordinate dominant, with Latin Christianity. Neither, as yet, was affected by the solvent processes of transmutation into new human faculty and power. None the less, this same antique survival was destined to pass into modes and forms belonging quite as much to the Middle Ages as to antiquity; and, thus recast, it was to become a broadening and informing element in the mediaeval personality.

Likewise with the patristic Christianity which had been transmitted to the Carolingian time, to be then and there not only conned and studied, but also rearranged by these painful students, so that they and their successors might the better comprehend it. It was not for them to change the patristic forms organically, by converting them into the modes of mediaeval understanding of the same. These would be devised, or rather achieved, by later men, living in centuries when the patristic heritage of doctrine, long held and cherished, had permeated the whole spiritual natures of mediaeval men and women, and had been itself transmuted in what it had transformed.

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 "SO, RUNAWAYS, WE HAVE FOUND YOU," CRIED BROTHER JAGO. 155

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Page:A Descriptive Vocabulary of the Language in Common Use Amongst the Aborigines of Western Australia.djvu/6

 LONDON:

BRADBURY AND EVANS, PRINTERS, WHITEFRIARS.

.


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Page:A Descriptive Vocabulary of the Language in Common Use Amongst the Aborigines of Western Australia.djvu/5

 A

DESCRIPTIVE VOCABULARY

OF

AMONGST THE

ABORIGINES OF WESTERN AUSTRALIA;

WITH COPIOUS MEANINGS,

EMBODYING MUCH INTERESTING INFORMATION REGARDING

THE HABITS, MANNERS, AND CUSTOMS OF THE NATIVES,

AND THE

NATURAL HISTORY OF THE COUNTRY.

BY

GEORGE FLETCHER MOORE,

ADVOCATE-GENERAL OF WESTERN AUSTRALIA.

LONDON:

W.M.S ORR & CO., PATERNOSTER ROW.

MDCCCXLII.


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User talk:Zolo

— billinghurst  sDrewth  09:43, 1 July 2012 (UTC)

title: User talk:Zolo


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Page:Spanish Constitution of 1978 English translation.pdf/58

  and shall be subject to the same incompatibilities as judges.

4. An organic act shall make provision for membership, organization and duties of the Auditing Court.

Section 137

The State is organised territorially into municipalities, provinces and the Self-governing Communities that may be constituted. All these bodies shall enjoy self-government for the management of their respective interests.

Section 138

1. The State guarantees the effective implementation of the principle of solidarity proclaimed in section 2 of the Constitution, by endeavouring to establish a fair and adequate economic balance between the different areas of the Spanish territory and taking into special consideration the circumstances pertaining to those which are islands.

2. Differences between Statutes of the different Self-governing Communities may in no case imply economic or social privileges.

Section 139

1. All Spaniards have the same rights and obligations in any part of the State territory. 62


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 2. No authority may adopt measures which directly or indirectly hinder freedom of movement and settlement of persons and free movement of goods throughout the Spanish territory.

Section 140

The Constitution guarantees the autonomy of municipalities. These shall enjoy full legal entity. Their government and administration shall be vested in their Town Councils, consisting of Mayors and councillors. Councillors shall be elected by residents of the municipality by universal, equal, free, direct and secret suffrage, in the manner provided for by the law. The Mayors shall be elected by the councillors or by the residents. The law shall lay down the terms under which an open council of all residents may proceed.

Section 141

1. The province is a local entity, with its own legal entity, arising from the grouping of municipalities, and a territorial division designed to carry out the activities of the State. Any alteration of provincial boundaries must be approved by the Cortes Generales in an organic act.

2. The government and autonomous administration of the provinces shall be entrusted to Provincial Councils (Diputaciones) or other Corporations that must be representative in character.

3. Groups of municipalities other than provinces may be formed. 63


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 4. In the archipelagos, each island shall also have its own administration in the form of Cabildo or Insular Council.

Section 142

Local treasuries must have sufficient funds available in order to perform the tasks assigned by law to the respective Corporations, and shall mainly be financed by their own taxation as well as by their share of State taxes and those of Self-governing Communities.

Section 143

1. In the exercise of the right to self-government recognised in section 2 of the Constitution, bordering provinces with common historic, cultural and economic characteristics, insular territories and provinces with a historic regional status may accede to self-government and form Self-governing Communities (Comunidades Autónomas) in conformity with the provisions contained in this Part and in the respective Statutes.

2. The right to initiate the process towards self-government lies with all the Provincial Councils concerned or with the corresponding inter-island body and with two thirds of the municipalities whose population represents at least the majority of the electorate of each province or island. These requirements must be met within six months from the initial agreement reached to this aim by any of the local Corporations concerned.

3. If this initiative is not successful, it may be repeated only after five years have elapsed.

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 Section 144

The Cortes Generales may, in the national interest, and by an organic act:

a) Authorise the setting-up of a Self-governing Community, where its territory does not exceed that of a province and does not possess the characteristics outlined in section 143, paragraph 1.

b) Authorise or grant, as the case may be, a Statute of Autonomy to territories which are not integrated into the provincial organization.

c) Take over the initiative of the local Corporations referred to in section 143, paragraph 2.

Section 145

1. Under no circumstances shall a federation of Self-governing Communities be allowed.

2. Statutes of Autonomy may provide for the circumstances, requirements and terms under which Self-governing Communities may reach agreements among themselves for the management and rendering of services in matters pertaining to them, as well as for the nature and effects of the corresponding notification to be sent to the Cortes Generales. In all other cases, cooperation agreements among Self-governing Communities shall require authorization by the Cortes Generales.

Section 146

The draft Statute of Autonomy shall be drawn up by an assembly consisting of members of the Provincial Council or inter-island body of the provinces concerned, and the respective Members of Congress and Senators elected in them, and shall be sent to the Cortes Generales for its drafting as an Act.

65


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 Section 147

1. Within the terms of the present Constitution, Statutes of Autonomy shall be the basic institutional rule of each Self-governing Community and the State shall recognize and protect them as an integral part of its legal system.

2. The Statutes of Autonomy must contain:

a) The name of the Community which best corresponds to its historic identity.

b) Its territorial boundaries.

c) The name, organization and seat of its own autonomous institutions.

d) The powers assumed within the framework laid down by the Constitution and the basic rules for the transfer of the corresponding services.

3. Amendment of Statutes of Autonomy shall conform to the procedure established therein and shall in any case require approval of the Cortes Generales through an organic act.

Section 148

1. The Self-governing Communities may assume competences over the following matters:

1. Organization of their institutions of self-government.

2. Changes in municipal boundaries within their territory and, in general, functions appertaining to the State Administration regarding local Corporations, whose transfer may be authorised by legislation on local governementgovernment [sic].

3. Town and country planning and housing.

4. Public works of interest to the Self-governing Community, within its own territory.

5. Railways and roads whose routes lie exclusively within the territory of the 66


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144 Jama or Indra. Hariang Sanjaya, is such a personage- divine Krishna convictorious.

Hariěum, partly sweet and partly sour, as is the case with some fruits, as with the Kranji, Dialium Indicum.

Harigu, the breast bone.

Haring'in, name of a tree. Cassia exaltata.

Harita, formerly, some time ago- former time. (Riti, Skr. usage, traditionary observance. Rita, might be a participle of the same root rí, to go, with the meaning gone. Ha as often added. Fr.) Hariwayat, arabic Riwayat, a narrative, history; amusing tale.

Harraranggé, the red ant which is found much on fruit trees, near houses; it bites very hard. Harta, goods, property, effects. Artha, C. 48. Property, riches, wealth.

Harti, understanding, intelligence, meaning. Artha, C. 48. meaning, signification. Art-thya, C. 48. wise.

Haru-haru, to molest, to disturb, to stir up.

Haruhuh, a bird among the mountains so called. It cries „Kong-kong-kong."

Harun, arabic. Aaron.

Harupat, round the Kawung Palm is a vegetable substance called Injuk, see this word. Amongst the Injuk are prods of stiff black woody matter called Harupat, which are made into native pens for writing.

Harus, loud, aloud, audible, shrill: harus chěluk, loud in his shout, loud-voiced.

Harus, proper, fit, suitable, necessary, expedient, requiring, deserving.

Harus, a current in the ocean, or in any large body of water. Haruyan, as Batu haruyan, a sort of gritty dark coloured sandstone, used for making Paisans or head stones for graves Hasēum, sour, acid. Buwah na hasĕum, the fruit is sour. (Mal. Asĕm.)

Hasĕup, smoke; steam rising from boiling water. Kapal Hasĕup a steamer, a smoke ship. (Mal. Asĕp.) Hasĕupan, a conical bambu basket in which rice is steamed. Hasup, to enter, to go in. Entering. To hasup, It won't go in. See Sup. (Batav. masup and másuk. Malay másukh.)

Hasupan, to enter, to go in oneself. Lĕuwĕung di hasupan ku orang we went into the forest. Hasupkĕn, to put in, to cause to enter. Hasupkĕn ka jero liang na put it into its hole. Hata, a kind of creeper which being split, is used for binding fine bambu work, espe-cially Dudukuis or native hats. Haté, the heart; the mind, the organ of sensibility and intelligence; the liver. (Anatomi-cally). The inner part of bambu as contradistinguished from hinis or the epidermis. Mati, C. 508 understanding, intellect, inclination, wish. Hatĕup, thatch; the roof or covering of a house. Called in Malay Atap. Mostly made


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happened, the next day after the funeral, I came upon reproductions of Aubrey Beardsley’s “Atalanta,” and of the tail-piece to “Salome,” and others. I sat and looked and my soul leaped out upon the new thing. I was bewildered, wondering, grudging, fascinated. I looked a long time, but my mind, or my soul, would come to no state of coherence. I was fascinated and overcome, but yet full of stubbornness and resistance.

Lettie was out, so, although it was dinner-time, even because it was dinner-time, I took the book and went down to the mill.

The dinner was over; there was the fragrance of cooked rhubarb in the room. I went straight to Emily, who was leaning back in her chair, and put the “Salome” before her.

“Look,” said I, “look here!”

She looked; she was short-sighted, and peered close. I was impatient for her to speak. She turned slowly at last and looked at me, shrinking, with questioning.

“Well?” I said.

“Isn’t it—fearful!” she replied, softly.

“No!—why is it?”

“It makes you feel—Why have you brought it?”

“I wanted you to see it.”


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244 Already I felt relieved, seeing that she too was caught in the spell.

George came and bent over my shoulder. I could feel the heavy warmth of him.

“Good Lord!” he drawled, half amused. The children came crowding to see, and Emily closed the book.

“I shall be late—Hurry up, Dave!” and she went to wash her hands before going to school.

“Give it me, will you!” George asked, putting out his hand for the book. I gave it him, and he sat down to look at the drawings. When Mollie crept near to look, he angrily shouted to her to get away. She pulled a mouth, and got her hat over her wild brown curls. Emily came in ready for school.

“I’m going—good-bye,” she said, and she waited hesitatingly. I moved to get my cap. He looked up with a new expression in his eyes, and said:

“Are you going?—wait a bit—I’m coming.”

I waited.

“Oh, very well—good-bye,” said Emily bitterly, and she departed.

When he had looked long enough he got up and we went out. He kept his finger between the pages of the book as he carried it. We went towards the fallow land without speaking. There he sat down on a bank, leaning his back against a holly-tree, and saying, very calmly:

“There’s no need to be in any hurry now——” whereupon he proceeded to study the illustrations.

“You know,” he said at last, “I do want her.”

I started at the irrelevance of this remark, and said, “Who?”


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Rh “Lettie. We’ve got notice, did you know?”

I started to my feet this time with amazement.

“Notice to leave?—what for?”

“Rabbits I expect. I wish she’d have me, Cyril.”

“To leave Strelley Mill!” I repeated.

“That’s it—and I’m rather glad. But do you think she might have me, Cyril?”

“What a shame! Where will you go? And you lie there joking!”

“I don’t. Never mind about the damned notice. I want her more than anything.—And the more I look at these naked lines, the more I want her. It’s a sort of fine sharp feeling, like these curved lines. I don’t know what I’m saying—but do you think she’d have me? Has she seen these pictures?”

“No.”

“If she did perhaps she’d want me—I mean she’d feel it clear and sharp coming through her.”

“I’ll show her and see.”

“I’d been sort of thinking about it—since father had that notice. It seemed as if the ground was pulled from under our feet. I never felt so lost. Then I began to think of her, if she’d have me—but not clear, till you showed me those pictures. I must have her if I can—and I must have something. It’s rather ghostish to have the road suddenly smudged out, and all the world anywhere, nowhere for you to go. I must get something sure soon, or else I feel as if I should fall from somewhere and hurt myself. I’ll ask her.”

I looked at him as he lay there under the holly-tree, his face all dreamy and boyish, very unusual.

“You’ll ask Lettie?” said I, “When—how?”


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246 “I must ask her quick, while I feel as if everything had gone, and I was ghostish. I think I must sound rather a lunatic.”

He looked at me, and his eyelids hung heavy over his eyes as if he had been drinking, or as if he were tired.

“Is she at home?” he said.

“No, she’s gone to Nottingham. She’ll be home before dark.”

“I’ll see her then. Can you smell violets?”

I replied that I could not. He was sure that he could, and he seemed uneasy till he had justified the sensation. So he arose, very leisurely, and went along the bank, looking closely for the flowers.

“I knew I could. White ones!”

He sat down and picked three flowers, and held them to his nostrils, and inhaled their fragrance. Then he put them to his mouth, and I saw his strong white teeth crush them. He chewed them for a while without speaking; then he spat them out, and gathered more.

“They remind me of her too,” he said, and he twisted a piece of honey-suckle stem round the bunch and handed it to me.

“A white violet, is she?” I smiled.

“Give them to her, and tell her to come and meet me just when it’s getting dark in the wood.”

“But if she won’t?”

“She will.”

“If she’s not at home?”

“Come and tell me.”

He lay down again with his head among the green violet leaves, saying:


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Rh “I ought to work, because it all counts in the valuation. But I don’t care.”

He lay looking at me for some time. Then he said:

“I don’t suppose I shall have above twenty pounds left when we’ve sold up—but she’s got plenty of money to start with—if she has me—in Canada. I could get well off—and she could have—what she wanted—I’m sure she’d have what she wanted.”

He took it all calmly as if it were realised. I was somewhat amused.

“What frock will she have on when she comes to meet me?” he asked.

“I don’t know. The same as she’s gone to Nottingham in, I suppose—a sort of gold-brown costume with a rather tight fitting coat. Why?”

“I was thinking how she’d look.”

“What chickens are you counting now?” I asked.

“But what do you think I look best in?” he replied.

“You? Just as you are—no, put that old smooth cloth coat on—that’s all.” I smiled as I told him, but he was very serious.

“Shan’t I put my new clothes on?”

“No—you want to leave your neck showing.”

He put his hand to his throat, and said naïvely:

“Do I?”— and it amused him.

Then he lay looking dreamily up into the tree. I left him, and went wandering round the fields finding flowers and bird’s nests.

When I came back, it was nearly four o’clock. He stood up and stretched himself. He pulled out his watch.


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248 “Good Lord,” he drawled, “I’ve lain there thinking all afternoon. I didn’t know I could do such a thing. Where have you been? It’s with being all upset you see. You left the violets—here, take them, will you; and tell her: I’ll come when it’s getting dark. I feel like somebody else—or else really like myself. I hope I shan’t wake up to the other things—you know, like I am always—before them.”

“Why not?”

“Oh, I don’t know—only I feel as if I could talk straight off without arranging—like birds, without knowing what note is coming next.”

When I was going he said:

“Here, leave me that book—it’ll keep me like this—I mean I’m not the same as I was yesterday, and that book ’ll keep me like it. Perhaps it’s a bilious bout—I do sometimes have one, if something very extraordinary happens. When it’s getting dark then!”

Lettie had not arrived when I went home. I put the violets in a little vase on the table. I remembered he had wanted her to see the drawings—it was perhaps as well he had kept them.

She came about six o’clock—in the motor-car with Marie. But the latter did not descend. I went out to assist with the parcels. Lettie had already begun to buy things; the wedding was fixed for July.

The room was soon over-covered with stuffs: table linen, underclothing, pieces of silken stuff and lace stuff, patterns for carpets and curtains, a whole gleaming glowing array. Lettie was very delighted.


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User:Seti6908

My userpage at Wikipedia

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 Rh

groups,.

Abyssinia, plants of,.

Acclimatisation,.

Adoxa,. Affinities of extinct species,. —— of organic beings,.

Agassiz, on Andblyopsis,.

——, on groups of species suddenly appearing,.

——, on prophetic forms,.

——, on embryological succession,. ——, on the Glacial period,.

——, on embryological characters,.

——, on the latest tertiary forms,.

——, on parallelism of embryological development and geological succession,. ——, Alex., on pedicellarise,. Algæ of New Zealand,.

Alligators, males, fighting,.

Alternate generations,.

Amblyopsis, blind fish,.

America, North, productions allied to those of Europe,.

——, ——, boulders and glaciers of,.

——, South, no modern formations on west coast,.

Ammonites, sudden extinction of,.

Anagallis, sterility of,.

Analogy of variations,.

Ancylus,.

Andaman Islands inhabited by a toad,.

Animals, not domesticated from being variable,.

——, domestic, descended from several stocks,.

——, ——, acclimatisation of,.

—— of Australia,.

—— with thicker fur in cold climates,.

Animals, blind, in caves,.

——, extinct, of Australia,.

Anomma,. Antarctic islands, ancient fiora of,.

Antechinus,.

Ants attending aphides,.

——, slave-making instinct,.

——, neuters, structure of,.

Apes, not having acquired intellectual powers,.

Aphides, attended by ants,.

Aphis, development of,.

Apteryx,.

Arab horses,.

Aralo-Caspian Sea,.

Archeopteryx,.

Archiac, M. de, on the succession of species,.

Ai*tichoke, Jerusalem,.

Ascension, plants of,.

Asclepias, pollen of,.

Asparagus,.

Aspicarpa,.

Asses, striped,.

——, improved by selection,.

Ateuchus,.

Aucapitaine, on land-shells,.

Audubon, on habits of frigate-bird,. ——, on variation in birds' nests,. ——, on heron eating seeds,.

Australia, animals of,.

——, dogs of,.

——, extinct animals of,.

——, European plants in,.

——, glaciers of,.

Azara, on flies destroying cattle,. Azores, flora of,.

Babington, Mr., on British plants,.

Bafer, Von, standard of Highness,.

——, comparison of bee and fish.

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Rh from the leaves of the Kirai or Nipah palm tree. Hatĕup ĕurih, thatch made of  long  alang-alang  or ĕurih grase. Atta, C.  20. a branch. Polatta, from Pol, C. 424, a cocoanut, and Atta, C. 20. a branch. Cocoanut leaves  so  called  in  Ceylon,  made  into  Ataps for thatch. (Jav. atěp, )

Hatĕupan, to cover with ataps; to thatch.

Hatur, to put or set in order, to arrange- to make a proper distribution of work. Aturanawa, C.  20. to spread, to scatter. (Mal. idem. Jav. to offer, to relate to a higher person.)

Haturan, arrangement, a setting in order. Report on any subject.

Haturkĕn, to make a report; to bring to the notice of.

Hauk, grey, a dirty  white  colour. Discoloured from any cause. (Batav. dâ-uk.)

Haung-haung, to roar as a tiger; to howl as a large beast of prey. Hence Maung, a tiger.

Haur, a variety of Bambus, with very thick wood. The haurs are more used as posts, than for splitting.

Hawa, arabic,  breath, air;  affection, desire, lust; inclination, will, wish. Hawa, C. 791 any feminine  act of  amourous pastime, or tending to excite   amourous   sensations;   coquetry,  blandishment,  dalliance,  (هَوًي, hawan, amor; affectus, cupiditates; هَوَاءٌ, hawâon, aer.)

Hawa, arabic, is the name by which, in Java, Eve, the first woman, is known. (حَوَي)

Hawara, early, coming soon to  perfection;  said of plants, paddy &c. Early, premature. Paré hawara, early paddy, which soon ripens. Hawara amat datang, how early you have come. (Awara in Scr. is rather oppositely hinder, posterior!)

Hawhĕn, a tree- Elæocarpus glaber.

Hawu, the native  fire place, used in their bambu houses. It is a stand made of clay  mixed  with several ingredients, usually about a couple of feet long by 1½ foot broad, fitted with openings above to set cooking pots over the fire made underneath (Jav.  pawon from  awn (abu) ashes.)

Hayam, a fowl, the  domestic   fowl- Gallus. Anak hayam, a chick, a chicken.

Hayam-ayaman, a wild fowl found in swamps. (What likes upon fowls).

Hayang, to desire, to long for, to wish. Hayang ka hilir, I wish to go down  the river, to visit the sea board. Hayang holodo, I hope it will be fair. ( Jav. hayĕng is to go round about, to stroll).


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146 Hayo, a word of encouragement; heigh ho! come along! be quick! (Jav. Mal. id.)

Hé-éh, a word of astonishment, and at same time of interdiction. Hellow!

Hé-és, to sleep, asleep. To bisa hé-és, I can not get to sleep.

Héh, an exclamation of surprise. How so! now you see!

Héhéotan, to whistle.

Héjirah, arabic — „the Flight” — is the name of the Mohammedan era, and dates from A. D. 622, being the period of the flight of Mohammed from Méka to Medina. (هِجْرَةٌ, hijrat.)

Héjo, green. (Bal. Ejo; Mai. Jav. Ijo.)

Hélok, I am astonished, it is strange, wonderful, worthy of admiration.

Héman or Éman, to have an affection for, to love.

Hénchér, thin and watery in substance. (Batav. Énchér.)

Hěněk, pain in the pit of the stomach, cramp in the belly, a spasm in the heart; inwardly distressed, perplexed, feeling remorse. In Malay Sěněk. (Batav. Envk Jav. Éněk, Jav. ěnněk, to have an inclination to vomiting.)

Héong-héong, to mew as a cat- hence méong, a cat.

Héran, arabic, astonished, amazed, confounded, (حَيْرَانُ)

Hěrěmis, a small yellow oval bivalve shell fish, found burrowing in sand near water. Cyrena; also Harěmis.

Hěrit, a fear of tigers; when tigers are known to be prowling about.

Hésé, difficult, hard to be accomplished.

Hěuaikěn, to bend round gently.

Hěuběul, old, ancient, former. Jalan heubeul, the old road; Geus heubeul, it is a long time ago.

Hěuchak, incomplete heads of paddy which cannot be tied up in bundles. Paddy which breaks off from the bundles. We should perhaps call it Sweepings.

Hěula, first, preceding in time or place. Chokot étá heula, take that first. Gěus ti heula, he has gone on first, or ahead. (Cf. Mal. Hulu, da-hulu.)

Hěula-an, in the first instance. To do something before another person, to precede, to anticipate.

Hěulakěn, to do first. To do or carry into effect in the first instance.

Hěulang, a kite, a falcon. Falco Pondicerianus. (Batav. Ulung-ulung. Jav. Wulung or Ulung.)

Hěulěung, evil-disposed, wicked; Jélěma kěulěuny, an evil-disposed man, a good for nothing fellow.

Hěulěut, an interruption, a space between; a boundary, a limit. Maké hěulěut, there was an interruption.


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Rh Hěulěutan, to divide, to separate, to work at only here and there.

Hěumpas, overlapping, where one part sticks out, over or beyond another.

Hěuncheut, Pudendum muliebre.

Hěurap, a long casting net to take fish.

Hěuras, stiff, firm and hard. Unwilling to bend. (Cf. Mal. Kras. Jav. Kĕnas. and Kras.)

Hěurin, in the way, inconvenient. Héurin usik, so much in the way that you cannot move; said especially of a crowd of people.

Hěurĕui, troublesome, importunate, vexatious. Meddling where you have no business.

Hiakĕn, to set to work, to encourage others to do something, to egg on.

Hiang, to disappear, to vanish. The act by wichwhich [sic] the wonderful men of old made themselves scarce. They did not die but became invisible, and from this circumstance the Priangĕr Regencies are called Tanĕuh Priangĕn, from Para of the order of, of the number of — Hiangĕn, those who vanish. See Hyang which is evidently the true original of Hiang. There is a tree called Ki-hiang, Adenanthera falcata, from the circumstance of its casting all its leaves at once and becoming thus bare before the new leaves show themselves.

Hiangkén, to keep off evil.

Hibat, to divide a man's property during his life time among his children, in order to be sure that each gets what is meant for him, and not leave it to an uncertainty after death. Heibat, Marsden Page 866. Arabic, meaning fear, timidity- Timorous, fearful, and perhaps our Sunda acceptation is derived from a fear which a father might entertain regarding the eventual distribution of his property. (It seems to be هِبَةٌ, hibat, donation, from the Arabic root وَهَبَ, wahaba, dedit, donavit. Fr.)

Hibĕr, to fly. (Javan. idem.)

Hidayat, most likely arabic, Prosperity, good luck. (هِدَايَةٌ, Hidayat from the Arab. هَدَي, hadâ means directio bona, institutio recta. Also the name of treatises on law.)

Hidĕng, comprehend, understand. To hideng, I do not comprehend it.

Hidĕung, black, of a dark colour. Awi hidĕung, or Awi wulung the black bambu- Bambusa nigra. (Jav. irĕng, idem.)

Hidi, to spear fish; a man dives in the water, watches the fish, and spears them with an instrument adopted for the purpose. The spear so called.

Hidi! an exclamation of astonishment or fear. Oh dear!

Hihid, a fanner made of split bambu, with which a fire is fanned into a blaze, or fresh boiled rice is fanned whilst undergoing the process of Akěul or kneading. The hihid is about a foot square, made of fine matted bambu, with a stick to hold it by tied along one edge.


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148 Hihirian, to shirk orders; to shove upon others what we ought to do ourselves.

Hikayat, arabic, history, tale, story, fable. Hikayat Iskander Zulkarnain, the history of Alexander the great. (حِكَايَة)

Hikĕuh, a fish found in mountain streams; in size it is intermediate between the Kanchara and Soro, which it resembles in shape, and excellence of taste.

Hilĕud, a caterpillar.

Hilĕudĕun, having a swelling about the nails of the foot or hand. A whitlow.

Hiling, to get out of the way. Clear the road!

Hilingkĕn, to tell to get out of the way; to drive out of the way.

Hilir, down the river, with the stream, in contradistinction to Girang up the river. People among the mountains speak of the sea-board generally as Hilir. (Mal. Jav. Milir; Opposite Mudik, to go up to the higher country. Fr.)

Himi-himi, name of a short of scaly fish in the sea, of a peculiar formation.

Hina, common, mean, of low birth and manners. In Malay it is also used, and Marsden gives the example of Hina dan dina the mean and low. Hina, C. 794. deficient defective, bad, vile. Dina, C. 275, poor, indigent, needy. Ina, C. 75 mean, low. Ino, in Sandwich Isles, bad. (Skr. Hina, defective; vile, bad; abandoned. Wilson.)

Hindés-an, the small hand mill, consisting of a pair of wooden rollers revolving in opposite directions to clean cotton of the seeds. Derived from Nindĕs or Tindĕs, to press, to crush, which words are not, however, Sunda, but are Javanese and Malay, from one of whom we must thus suppose that the Sundanese learned how to clean their cotton. The cotton passes through between the rollers, but the seeds are arrested and drop in front of the machine.

Hinggu, assafoetida. Hingu, C. 792. Assafoetida.

Hingkik, the owl.

Hinis, scrapings of bambu; before bambu can be split fine, the epidermis is scraped off, and this refuse is called Hinis. The outer part of bambu, the Silicious epidermis of bambu as contradistinguished from Haté or the inside and soft part. Hinis takes a sharp edge, and is sometimes used for temporary knives, as some varieties of bambu when property sharpened will cut flesh.

Hintan, Diamond.

Hiras, to induce one's neighbours to give assistance, by making some trifling present, giving a chew of betle, or something to eat.

Hiri, or hiri-hiri, an exclamation of fear, or of frightening some other person- As oh for God's sake d'ont!

Hirian or hihirian, shirking orders, shoving what is to be done upon the shoulders of a neighbour. (See Hihirian).

Hirian, to offer for, to make overtures to buy.


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Rh Hiri-děngki, hating and envious; said of a malicious and evil disposed person. See Marsden Page 26 Iri, to hate- and Page 133 Dangki, envy, envious.

Hiri-haté, hate, a malicious feeling against any one.

Hiris, a shrubby plant with a pod containing a pea, much planted in the humahs. Cajanus flavus. Called in Malay Gudéh.

Hiru-hara, confusion, uproar. (Mal. id. Jav. ruhara, haruhara. Kawi, according to the Mss. hârohara; according to the Javanese harahura and hurahuru.. Seems to be onomatopoëtical Fr.)

Hirup, alive, to live. (Mal. Idup. Jav. Balin. urip. Balin. also Idup. Fr.)

Hitut, to fart, which is perhaps not heard but nevertheless very offensive. (Malay Kěntut.)

Ho, yes- as Atuho, well yes! an asseveration acknowledging anything.

Hoalkěn, to move with a lever applied under any object; to prize up. The act of pulling back the lever which has been applied, so as to raise the object.

Hoghag, battling the watch in disputing, disputing a matter on which no agreement can be come to.

Hoih, Rattan, Calamus, of which the following are distinguished:
 * 1) Bubuai, thick, of little or no use; has long sharp thorns.
 * 2) Dawěuh, small, used for cords or for whips.
 * 3) Gěurěung, thin, used in houses as cords to hang clothes on.
 * 4) Kěssur, large and serviceable; used at ferries to pull boats over by.
 * 5) Korod, low, Rattan short and fit only for whips; very prickly.
 * 6) Lěuléus or Lilin, the pliant or waxy, good for splitting and using as ropes or shreds to tie with.
 * 7) Minchěk, a small variety used for whips.
 * 8) Muka, very brittle and worthless.
 * 9) Omas, a small variety, of no particular use.
 * 10) Pahit, resembles Kessur.
 * 11) Pélla, one of the most useful sorts in house building &c.
 * 12) Sampai, like Sampang, only is a little smaller.
 * 13) Sampang, a thick, stiff, unbending sort, good for spear handles, walking sticks and the like.
 * 14) Sé-él, in universal use when split up for lashings.
 * 15) Sěgé, much used for whips.
 * 16) Simpang, looks like Sampang, but is not much used as it is brittle.
 * 17) Těrětěs, good for lashings, stands in water; used for whips.
 * 18) Tinggal, a fine spotted and mottled variety, in repute for walking sticks. Said to grow only on Jungkulan or on Bantam Head, and on Princes Island.
 * 19) Wallat, the common rattan of commerce, very scarce in the forests of Java, but Borneo abounds in it.


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150 Holodo, fair, fine weather, dry, not wet, when speaking of the weather.

Honar, assumed importance, unnecessary trouble, a fuss about nothing.

Honjé, a Scitameneous plant, formerly called Geanthus speciosus, but now adays called Elettaria. The fruit grows on a stalk by itself and forms a large round collection of nuts or pulpy seeds. Used by the mountaineers in cooking in place of Tamarind, for the sake of its acidulous properties.

Honjéwat, to seize upon, to grasp.

Ho-oh, yes, truly.

Ho-ok, pity, concern, to have a regard for, to feel affection for, to feel an aversion to do any act. Ho-ok ka banda, to have a concern about one's property.

Horéam, a sensation of fear experienced by looking from a height, as when a man is up a high tree, and feels fear on looking down.

Horéng, as it turns out, after all. Sugan sia lĕumpang, horéng hanto, I thought you went, but now it turns out you did not.

Horénganan, as it turns out, as the event proves.

Horloji, the Dutch horlogie, a watch, a clock, a timekeeper.

Hormat, arabic, honour, reverence, respect. Compliments of ceremony. (حُرْمَةُ)

Horu, name of a fish; it is very scarce, and found only in some mountain streams.

Hos, the idiomatic expression of dying. Hos paih, and dead he went.

Hoya, a division of the fruit of the plantain. Each small separate assemblage of fruit. Every bunch of plantains consists of several Hoyas. Called in Malay Sa Sisir.

Hras, name of a tree called also Laban. Vitex leucoxylon.

Hu, arabic, properly Hua or Huwa, He- he is. Allah hu akbar, God is great. Humah also frequently occurs attached to Allah, as Allah humah which is probably — God who is He. (Hu is هُوَ huwa; Allahumma is one word, O God; ألْلَّهُمَّ)

Huapan, to feed by stuffing into the mouth of another, as a child is fed by its mother. Used figuratively — to stuff a man with anything he wants, to put it into his mouth — to bribe him. (Batav. Suap, Suappin; Cf. Mal. سواب suâb and سواق suâp Marsden.)

Hudang, to get up, arise. Tachan daik hudang, he has not yet got up.

Hudangkĕn, to bausecause [sic] to get up, to rouse up.

Huit, to whisper.

Hujan, rain. In Javanese Udan is rain. Uda, C, 76. water- uda-anudan. The word is aspirated in Sunda and the middle d changed into j.

Hujan-Anginkĕn, to expose to rain and wind; to expose to all weathers, to leave ontout [sic] in the open air.

Hujan-buwah, Hailstones, literally Rain in fruit. Hailstones occasionally fall in Java.

Hujankĕn, to expose to rain, to put out in the rain.

Hujan-lĕbu, a rain of dust or fine ashes. A shower of volcanic ashes or dust.


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Rh Hukum, arabic, sentence, judgment punishment. In Sunda it is used to mean more particularly to punish according to law. To pass sentence on. (حُكْمً Hukm (on), judicium, arbitrium.)

Hukuman, a punishment awarded for any offence. Law. Hukuman Kumpani, the law of the company or government. Hukuman Islam, the law of Islam- Mohammedan law.

Hukur, to measure. Tukang hukur, a man who measures; a surveyor. (Mal. Jav. idem.)

Hukuran, a measuring stick; anything to measure with. Measurement.

Hulu, the head, of the body — of a Kris or weapon — of a river, its source. A piece of the number of anything round or bulky. Batu sa hulu, a big lump of a stone. Kalapa sa hulu, one cocoanut. Bonteng tilu hulu, three cucumbers. Hulu Chai, river head, where a river has its source. Oluwa, C. 91, the head. (Mal. Kawi, idem.)

Huluan, having substance, something that can be felt in the hand. Not like water which eludes the grasp. Having a head.

Hulu-haté, the pit of the stomach; the part at the division of the ribs: the sternum.

Humah, a piece of forest cut down, and burnt off, and on the ground so cleared, a plantation of Paddy is made by dibbling in the seed. The word is probably derived from Huah for Buah fruit, and Mah, spot, place. A humah is called in Batavian Malay, Gaga and on Sumatra, Ladang.

Humbut, the heart or Cabbage of Palm trees or Rattans.

Humoai, to yawn.

Huni, name of a tree which bears a black berry. Antidesma Bunius. (Batav. Buni.)

Huntu, a tooth, of man or of animal. Coggs of a wheel. (Jav. idem.)

Huntu gĕlap, a thunder- bolt, literally- tooth of the lightning, old stone axes, which must have been used by the natives before they knew the use of iron are frequently found, which resemble those found by Cook in use among the Savages of the Pacific, and the natives of Java now adays are convinced that these are „teeth of the lightning”, and they also call them huntu gĕlap.

Hunyur, an ant hill.

Hurallĕng, dizzy; excessively hot and knocked up by the heat of the sun, on exposure.

Hurang, a shrimp; they are found in plenty in the rivers and in pounds in the interior of the country. (Jav. id.)

Hurang-watang, a large variety of shrimp- a prawn. Shrimps in Malay are called Udang.

Hur-bating, in case of emergency. Hur-bating sia lĕumpang sorangan, lamun ku maung saha nu nulungan, in case of emergency if you go alone, if a tiger attack you, who is to help you.

Hurip, living, thriving, prosperous. It occurs in a form of Jampé, where it is said to represent the Earth; see Sèri. (See Hirup.)


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152 Huru, to burn, to set fire to. Huru, C. 797. the Sun.

Huru, a tribe of  trees,  of  which  there are many varieties, many of them good as timber for house-building. They belong to the genera Laurus and Litsæa.

Huruhara, in confusion,  always  in  a fuss without getting through work. Tumult, uproar, disturbance. Hara, C. 787 to take: who or what takes or seizes, carries or conveys. Huruhara is probably a duplication of this word Hara. The first word made Huru to show a diversity of taking,  and will thus imply- snatching, seizing, and thereby denote the confusion which the Sundas attach to the word. (See Hiru-hara.)

Hurun, to tie up in a bundle anything coarse and large, especially firewood.

Hurunan, a bundle of firewood &c.

Hurung, glowing, blazing up, kindled as fire.

Hurup, to attack in numbers; to overpower with many.

Husen, vide Ariya Damar.

Hut, the Zodiacal sign Pisces. (Arab. حُرتّ).

Hutang, debt,  loan,  credit. To borrow. Hutang sia sa braha? how much is your debt? Bĕunang ku hutang, to get by a debt, to borrow.

Hu-ut, fine or  coarse  bran,  chaff. Ki-hu-ut name of a tree often covered with white flowers, as if dredged with bran or flour, hence the name, which has also partly been transferred to the Botanical name- Geunsia Farinosa.

Huwap, a morsel, a mouthful. Sa huwap kéjo, a mouthful of boiled rice. (See Huapan.)

Huwapan, to feed by putting into the mouth of another; to stuff.

Huwi, a potatoe,  a yam,  any  farinaceous  or  esculent  root, of which there is a great variety, belonging  chiefly to the genera Dioscorea and Conrolvulus. The following  is a list of those known to the Sunda people

 * 1. Bahung, a large sort.

 * 2. Boléd, the same as Mantang, wich see.

 * 3. Butun, probably the yam of Butun, an  island off the S. East corner of Celebes. It is planted by the  Chinese  about   Tangĕrang and Léngkong. It is the Dioscorea alata. Alata, introduced into Java? which would denote its being originally a stranger there.

 * 4. Buwah.

 * 5. Dudung, small and round grows wild in forest.

 * 6. Gĕdé, a large variety.

 * 7. Jahé, a small sort.

 * 8. Kalapa, a large sort.

 * 9. Kamayung, resembles Toropong only shorter.

 * 10.Kĕntang, the common potatoe, Solanum tuberosum.

 * 11.Kĕtan, large sort.


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Rh ::12. Kiara, large and branching out like the fingers, or the root of the Kiara tree.
 * 13. Kumĕli, a small round yam, the bulb of the Plectranthus Tuberosus. Vide voce.
 * 14. Lampuyang.
 * 15. Lilin, nearly the same as kalapa.
 * 16. Manis, large sort and sweet.
 * 17. Mantang, the sweet potatoe, a small native yam called also Boléd, Convolvulus Batatas, called in Javanese and Malay Katéla, and ubi Jawa. It is said that the Malay name is also sometimes heard as Kastilla, as if of Castille and thus idtroduced by the Spaniards, but its having two pure Sunda names Mantang and Boléd pleads for its being indigenous.
 * 18. Orai, long and crooked.
 * 19. Sabut, grows of itself in the forest- a poor variety barely eatable.
 * 20. Tapak.
 * 21. Toropong, the telescope, long and straight in yam- and very good.
 * 22. Tunduk.
 * 23. Wolanda, Dutch or Holland’s yam, the name given to the Cassave or Ja-tropha Manihot, from which we must conclude that it was introduced into Java from the West Indies though now every where very common.

Huwis, grey-headed, grey-bearded, anything that is hairy and grey, thus there is a variety of Tundun or Rambutan, which is called Tundun huwis from the hairy projections on it being grey.

Hyang, usually pronounced Hiang in compound words. It means Divinity-- Godhead as used in the Buddhism or Brahmanism of ancient Java, and of wich traces still remain in the language. The word Hyang in the sense of Divinity occurs constantly in conjunction with Sanscrit words, but Clough’s dictionary does not appear to contain simply this word for a godhead, unless it can be traced in the following roots. Yanga, C. 567, pleasure, joy, happiness , enjoymeut. Yanya (Yajña) C. 568, from Yaja to offer worship, a sacrifice, a ceremony in which oblations are presented. Yaja, C. 567. A root signi- fying- to offer, to worship, to present, to endow. The following words may each be consulted in voce, into the composition of which Hyang appears to enter- viz- 1 Biang, 2 Diyëng, 3 Eyang, 4 Guriang, 5 Hariang, 6 Indi Hiang, 7 Ki Hiang. 8 Kuriang, 9 Moyang. 10 Ngahiang, 11 Parahiang, 12 Priangĕn, 13 Séngyang, 14 Turiang, 15 Rumbayang voce Puachi Rumbayang Jati, 16 Réyang, 17 Tai-hiang, 18 Wayang, 19 Wayu-hyang, 20 Sakiang Santan. On the Bolang Estate near Gunung Handarusa occurs a small pool of water on an upland plateau, which is called Situ Hiang or Situ Hyang, which may be interpreted -  ,,Divinity pool" from the unusual position it occupies on a hill, where no rivulet can run into it. It is supplied by rain water, and may originally have been the wallowing hole of the Rhinoceroses. Similar Situ hiangs may probably be found elsewhere in


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The Title of has been appropriated to any work intended to convey a general idea of the surfaces and external appearances of a country, without undertaking to develope its moral and political institutions. The Tour which is here submitted to the attention of the Public, was professedly and exclusively picturesque, and it is hoped that the conditions of the Prospectus will be found to have been fulfilled in the execution of the work. But a residence of nearly two years in the island of Jamaica must be pleaded as the Author’s apology for offering, also, a few remarks on the moral condition of some parts of its inhabitants; first, the Negroes. As slaves these are, undoubtedly, subject to be sold; but large purchases of Negroes, unless with the estate on which they are settled, and which would be useless without them, are not often made. Except what are called jobbing gangs, which sometimes, though rarely, may amount to from twenty to twenty-five in number, the only transfers which take place are of domestic or tradesman negroes, and no man would venture to buy a slave that had not previously agreed to live with him. If he did, the slave would inevitably run away; for while the purchaser requires a good character with the negro, the latter is equally alive to obtaining a knowledge of the habits and disposition of his future master. One or two facts will illustrate the nature and manner of these transfers. While the author was on the Montpelier estates, the resident carpenter, Mr. Thomas, had ten negroes, of whom, as he intended to leave Jamaica, he was desirous of disposing. He desired them to find themselves a master, proposing only to negociate the sale with a person with whom they could place themselves to their satisfaction. After some time they came to him with information that they were willing to serve Dr. Pierce, of Belle Vue, who was desirous of engaging them, and with him Mr. Thomas afterwards concluded the bargain. The negroes had previously arranged with Dr. Pierce, their provision grounds, clothing, days of rest, and all the particulars of their allowances. And this is not confined to sales by private contract: the author was present at a public sale


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 of negroes at Kingston, where a gentleman, accompanied by a friend, came up to a negro about to be submitted to the hammer, and (in the author’s hearing) after a few preliminary questions, asked him if he would be disposed to live with him, described the nature of his work, the situation of his coffee plantation in Liguanea, and every inducement that occurred to him. His friend calling to the negro’s recollection an old acquaintance, suggested that he must remember him lean and sickly; he was now on the same plantation healthy and fat. The negro consented to live on the plantation, and the gentleman purchased him.

With regard to their comforts it is to be remarked, that nearly the whole of the markets of Jamaica are supplied with every species of vegetable and fruit by the overplus of the negro’s produce, by which traffic they acquire considerable riches. On Holland estate, in St. Thomas in the East, the negroes keep a boat, which trades regularly between that place and Kingston, and these grumble as much at the low price of yams and plantains as an English farmer at the fall of corn.

Riding in that neighbourhood at Christmas, the author met a negro driving a mule heavily laden; the man was head cattle-man on Batchelor’s Hall Penn, belonging to A. Arcedekne, Esq., an appendage to his fine estate of Golden Grove. He had been at Morant Bay for his Christmas stock, and had purchased a cask of wine, a ham, and many other luxuries, which with his poultry of every description, of which he had abundance, and the estate allowance of fresh beef, would enable him to keep open house for three days for all his acquaintance. This man being an expert cattle doctor, had frequently leave of absence; and at his return, after the lapse of a fortnight, would bring home a very considerable sum of money. This is an indulgence granted very generally to expert and well disposed negroes on the principal grazing farms; but even those apparently the least capable may accumulate large sums. While on a visit in the neighbourhood of Arcadia estate, in Trelawny, the author was told that an old woman had brought the attorney a large sum of money, to be sent to the proprietor in England as her free gift. Though he neither doubted the possibility nor the credit of the story, he was, nevertheless, willing to have it from the best authority; and when at Bellfield, the residence of William Miller, Esq. attorney to Arcadia estate, he made inquiries of him. Mr. Miller directed the book of Arcadia estate to be brought, and pointed to the following entry:


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155 Iga, ribs, a rib of the body. (Jav. Batav. idem.)

Igĕug, crawling about, crawling down from a person"s house. Kakarak ĕukĕur bai igĕug, he just begins to crawl about, said of a person who has been laid up with sickness and who begins to be able to get about again. Igĕng-ĕugĕug, to begin to crawl about again after sickness.

Ihil, one of the many names for a pig.

Ijab, a request to the Almighty- a prayer for success in any undertaking. [jab kabul, our prayer granted. (إِحَابٌ, arabic, exauditio.)

Ijĕrah, period for dying, appointed hour. Geus datang ka ijĕrah na, his appointed hour had come.

Ikal, curly, as the hair of the head. (Mal. idem.)

Ikal-ukal, curly, frizzled.

Ikat, a head handkerchief- literally- a tie. (Mal. Ikat, to tie.)

Iklas, the arabic word Khalas, free, liberated, candid, sincere, freedom from restraint. Kula gĕus iklas, I am entirely freed of it, you have my full permission. (Arabic, إِخْلاَصٌ, ikhlâç, sinceritas.)

Ilat, name of a coarse grass growing in swampy places especially, and also on hills under shade where moist. The stem is quadrangular, and sharp on the edges, so that if carelessly handled it cuts. In Malay Ilat is to cheat in gaming, fraud, Crawfurd. Perhaps our grass has got its name from cutting the unwary. Though the word does not occur in Sunda in this sense, yet it may have become obsolete.

Ilik, look, see; seeing that. Ilik batur to mĕunang, seeing that my companions got none.

Ilikan, to look at, to regard.

Illahi, arabic, of or belonging to God; divine. Oh God! (Perhaps اَلَّهِيّ, Allahi.)

Ilok, sometimes, as if by chance. (Jav., Elok, wonderful. Mal. id. excellent, beautiful.)

Ilokan, to happen sometimes. Ilokan jélĕna, there are such people sometimes.

Ilu, to follow, to go after. Accompany. Along with. To imitate.

Imah, a house, a dwelling. Imah tilu roang, a hous with tree divisions, or with four posts on a side. (Jav. Umah. Mal. Rumah. Cf. Humah.)

Imahan, to make or buy a house for any one. To set up a house in any spot.

Imah chĕblok, a house the posts of which are stuck into the ground, and not being carefully timbered together, is made in a hurry, and likely to be soon eaten by the white ants.

Imah tangga. a fixed and properly made house. Tangga is properly Malay for steps


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156 or ladder, yet as applied to a house is in use. This is thus a house with steps- a frame timberhouse which reguires steps to get up to it.

Imam, arabic, a high priest of the Mohammedan religion. (إِمامٌ)

Iman, arabic, faith, the theoretical part of religion; belief (إِيْمَانٌ)

Impas, done, finished; cleared off as a debt. (Dutch.)

Impi, to dream. Naun ngimpi tah sia, what, are you dreaming? (Jav. id. and ngimpi. Mal. mimpi.)

Impun, the name of a fish in the rivers of the South coast of Bantam, supposed to be the small fry of the Ménga fish. Aplocheilus Javanicus.

Imut, to smile, to smirk.

Inakĕrtapati, name of one of the princes celebrated in Javanese romance, also called Panji. Ina, C. 69 the Sun. Kĕrta see voce, accomplished. Pati, Lord. The accomplished lord of the Sun. He was the son of Ami Luhur, Sovereign of Janggala. His lady- love in the Javanese romance was Chandra Kirana Beam of the Moon, which see. (48)

Inchék, a name of compliment applied to a China-born Chinaman. (49)

Inchi, a master, a mistress. A Malay word applied to foreign natives, especially Malays.

Inchit, Chintz, a piece of printed Cotton cloth. (Called Chit at Batavia.)

Inchu, a grand child.

Indalas, a mythic name sometimes given to the islaudisland [sic] of Sumatra, Crawfurd. Perhaps derived from Hind, Hindu; and Alas, vide voce, a forest, a district; thereby indicating the resort of the Hindus in early times.

Indi-hiang, name of a place in the Prianger Regencies, to the South East of the Jalaga Bodas. The word Indi is probably an abbreviation Indirā, C, 69, a name of Lakshmi, the wife of Vishnu. Indiya, Indila, Inding, and more similar words are parts of the conjugation of the verb Innawa C. 69 to sit, and as such may indicate her who sits by Vishnu or his wife. Indima, C. 69, the act of planting or fixing anything. Hyang vide voce. (The meaning is not clear, but might be Indu, the moon, or Indra (?) the known deity. Fr.)


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AND ENGLISH Indit, to start, to set off, to move away. To indit dĕui, he did not move again.

Indra, a Hindu deity of whom the Sunda people have only a very confused idea. Indra, C. 69, the name of a Hindu deity presiding over Swarga , and the secondary class of divinities; he is more particularly the god of the atmosphere, and regent of the east quarter, and corresponds in many respects with the Grecian Jove.

Indra Kila, name of one of the tops of the Arjuno mountain in Sourabaya. Indra, vide voce. Kila, C. 69 a pin or bolt. The fabulous mountain Mandar, with which the ocean was churned by the gods.

Indramayu, name of a district on the north coast of Java, between Krawang and Chiribon. Indra vide voce. Mayu, C. 538 a multitude of Mayas, of wichwhich [sic] Mayu is the plural form, delusions. Vide Maya, and the word thus means- the delusions of Indra, the delusions of heaven. (Mayu Skr. is a Kinnara or chorister of heaven, belonging thus to the house- hold of Indra. Fr.)

Indung, mother, dam. Matrix, nidus. Indung, mother, almost tempts one to trace it to Indu one of the imperative forms of Innawa to sit. To Indu has been subjoined the Polynesian final ng and made Indung, the person who sits, is confined to the house, made sedentary by taking care of offspring. In Malay, Crawfurd shows that the word is not only Indung but also frequently simply Indu.

Indung lĕungan, the mother of the hand, means the thumb.

Indung madu, honey comb, the nidus of honey.

Indung suku, the mother of the foot, means the great toe.

Indung sutra, the nidus of silkworms, a cocoon.

Ing, a constructive and possessive particle used in the formation of sentences. It has often the power of, of, for. After words terminating with a vowel, this word becomes Ning or King which see. Goréng ing paré, bad for paddy. Luhur ing gunung on the top of the mountain. Barat ing lumbur, to the west of the village.

Ing'at, to recollect, to be mindful of; to give a caution.

Ing'atan, recollection, a caution, a warning.

Inggih, yes, a very humble expression.

Inggis, tottering, likely to fall. Fearful lest something should occur, wavering with trepidation. Inggis bisi to hadé, fearful lest it might not be right. Inggis ti bĕurang, rémpan ti péuting, fearful in the day time, auxiousanxious [sic] at night.

Inggris, English. Sėlla inggris, an English saddle.

Ingkĕun, let it alone. D'ont touch it. To leave unmolested.

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

Ing'on, food supplied to any one, where withall to eat.

Ing'onan, to feed, to keep supplied with all that is necessary in the way of eating.


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158 Ing'us, the glanders; a disease in horses by which there is a discharge of pus from the nostrils. (Ing'us ايغُس, the excretions of the nose.)

Injén, the axle of any cart, carriage, water-wheel &c. &c. Crawfurd gives the etymon of this word, Engenho, Portuguese for axle.

Injĕum, to borrow. Mĕunang injĕum, got in a loan. In Malay Pinjĕm.

Injĕurakĕn, to lend, to give out on loan.

Injuk, a vegetable substance resembling horse hair, which grows round the Kawung Palm, which yields the Jagory sugar. It is used to lay with ataps on roofs which it preserves for a long time, and is twisted into ropes of various size, which are very lasting even in wet. It is called in Malay Duk.

Insallah, arabic, by the blessing of God; God being willing, (اِنْشاَءَاللَّه, if God will.)

Intĕlĕs, arabic, satin.

Intĕr, to granulate sago by making it revolve on a nyiru or flat rice basket.

Intip, to peep at, to watch what others are about, to espy. (Batav. id. and mintip. Jav. ngintip, id.)

Inum, to drink. (Jav. id. Mal. minum.)

Inuman, drinkables; wine, spirits &c.

Inya, a demonstrative word, it, that, him, her. Owoh nu bisa ngaranan inya, no body could give it (him or her) a name.

Ipĕka, the marriage fee paid to the priest.

Ipis, thin, not thick; not much remaining. Ipis kulit, thin- skinned. Paré na gĕus ipis, there is not much more paddy remaining. (Mal. Tipis).

Irajim, accursed, execrable. Arabic rajim, accursed, pelted with stones, (رَجِيْمً rajîm, with the Article.)

Irik, to tread out with the foot; to tread out paddy for seed from the straw.

Iring, to follow, to go after. To follow or attend upon a great man. (Mal. Jav. Bal. id.)

Iris, leaky, allowing water to pass through, as the roof of a house or any vessel.

Iris, to shred, to cut fine. (Batav. id.)

Irung, the nose. (Mal. Idung. Jav. Bal. Irung.)

Isa, arabic, eventide, when it has become quite dark, which in Java is about 7 o' clock p. m. all the year round. Isa is a little later than Mĕgrib. (عِشاَءً; it is the time of the second daily prayer, to commence from the evening. Fr.)


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154 the Sunda districts. The native explains the word by saying Ngahyang means to disappear, to vanish, as the water in these pools probably dries up when unusual drought occurs. See Ngahiang. Hyang on Bali is still retained as a designation for the Deity for which reference can be made to Mr. Friederich's „Voorloopig verslag va het eiland Bali,” in the 22 vol. of the Batavian Transactions. Kahyangan, is still in Bali, the name for a temple, or place for a Divinity. Hyang or Hiang is also still in use among the Badui of South Bantam in the composition of the proper names of some of their divinities, as Dewi Kincha Raja hiang, which in this case appears to be a female deity.  Ibadah, arabic, pious works, good actions. (The same as the following word.)

Ibadat, arabic, divine worship, adoration. (عِبَادَةٌ ibâdat, servitus, obedientia; probitas.)

Ibarat, arabic, like, resembling. Means also properly- explanation, interpretation. Ibarat na, after this fashion, in this like. Kula ibarat runtah di pichĕun bai, I am like filth which is thrown away. (عِبَارَةٌ ibârat, explicatio, interpretatio.)

Ibas, off by any particular mark or limit. Sa ibas tanĕuh off by the ground.

Ibing, to dance to, to dance in company with another. Ibing ronggéng, to dance in company with dancing girls. (Jav. and Batav. ngibing idem.)

Iblis, arabic, one of the names of the devil. (إِبْلِيسٌ)

Ibn, arabic, the son of- heard in arabic proper names. Sech Ibn Mulana, name of the man who was chiefly instrumental in introducing the Mohammedan religion into the Sunda districts. (إِبْنٌ)

Ibrahim, arabic, the Patriarch Abraham.

Ibu, mother, a refined expression. (Mal. Jav. idem.)

Ibun, dew. (Jav. Bun, Ebun. Batav. M'bun. Mal. Umbun.)

Ibunan, to put out in the dew, expose to the dew.

Idah, the time  by Mohammedan law which a woman must have been divorced from a former husband before  she  can marry again, which is three months and ten days or say 100 days, in order to see if  she proves with child by her former husband. (Arabic عِدَّةٌ, iddat, status mulieris quo cum ea rem habere ex lege nefas, sc. ob defuncti mariti luctum, vel ob repudium, vel ob menstrua. Freytag.)

Idĕr, to go round, to encompass, to revolve. A turn, a twist. (Jav. Mal. idem.)

Idĕr-idĕr, round about in a circle, circuitously.

Idin, permission, leave, licence. Idzin, arabic, of same import, (إِذْنٌ idzn (on).

Idris, arabic, the prophet Enoch.


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Rh Isa, arabic, Jesus. Nabi Isa, the prophet Jesus. (عِيسَي)

Isang, to use water to clean yourself after having obeyed a daily call of nature.

Isĕr, to move, to displace. Isĕr sahĕutik, move a little.

Isĕus, tame, gentle.

Isikën, to wash rice preparatory to boiling.

Isin, ashamed, abashed. (Jav. id.)

Ising, to ease oneself, to relieve nature. (Jav. id.)

Iskandĕr, Alexander. Arabic. Iskandĕr Zulkarnain, Alexander the Great, or Alexander with the horns, by which he is known in ancient Indian lore.

Islam, arabic, Mohammedan, Mussulman. Belonging to the faithful. Agama Islam, the Mohammedan religion (إسْلاَمً).

Ismail, arabic, Ishmael, the son of Abraham.

Ispala, for instance; in this, or that manner.

Istal, stable, being a corruption of the Dutch word Stal, stable.

Istambul, arabic, Constantinople.

Istan, to check, to hold at bay, said of any enemy or person to whom we are opposed.

Istanggi, incense. (Mal. id.)

Istiar, to seek, to make exertion to get.

Istiara, if only, provided that.

Istibrah, a wrong sentence of the priest; a term on religion matters.

Istijĕrat, evidently an Arabic word. Anything relating to persons or times before the Mohammedan religion was introduced; Pagan and supernatural.

Istinggar, a gun, a fowling piece. The word is a corruption of the Portuguese word Espingarda, a matchlock. Marsden. Page 6.

Istirahat, arabic, quiet, repose, ease, peace; Quiet, tranquil.

Istiwĕl, a boot, such as worn by Europeans. (From the German Stiefel, Dutch Stevel.)

Istiwir, a trifling present, or gift; something added out of good nature.

Istri, a lady, a woman of rank- used in pantuns or old history. Slri, C. 774 a woman, a female in general.

Isuk, to morrow, to morrow morning. Morning in general. (Mal. b-isuk. Jav. ĕsuk and bĕsuk. Énjing and bénjing.)

Isuk-isuk, early in the morning.

Iswara, C. 73, a chief, a lord, a master; name of Siwa and of Kàma Déwa.

Iswari, C. 73, the wife of Siwa, otherwise named (Lakshmi), Durga, or (Saraswati). (Lakshmi belongs properly to Wishnu, Saraswati to Brahma, but on Bali they are