Jews.

were executed, and several of the hagiographa-such as particular psalms, the so called Proverbs of Solomon, Ecclesiastes, the books of Chronicles, portions of Ezra and Nehemial-were written. To this period also, if to any, must belong the uncertain performances of the great synagogue (q.v.), a body the existence of which has, as indicated above, been doubted by some early critics, but which is now established beyond any doubt. To this the work of completing the canon of the Old Testament is chiefly ascribed. Towards its close (190-170 B.C.) several writers appear in propria persona, as, for instance, Sirach and Aristobulus. The doctors of whom the great synagogue chiefly consisted were called soferim (scribes), and the Aramaic finally became the popular dialect of Palestine.

The second period extends from 143 B.c. to 135 A.D. The Midrash (q.v.), or the inquiry into the meaning of the sacred writings, was divided into Halacha (q.v.) and Higada; the former considered the improvement of the law, with a view to practical results: the latter, the essence of the religious and historical interpretations. At first, both were the oral deliverances of the soferim, but gradually written memorials made their appearance. The public interpretation of the Scripture in schools and synagogues, the independence of the sanhedrim, the strife of sects, and the influences of Alexandrian culture, furthered this development. To this period also belong various Greek, but not, as is still erroneously supposed by some, the written targums or Aramaic versions of the Bible (see TARGUMS), which sprang at a much later period from oral translations of the Pentateuch in the synagogues instituted after the return from the exile; further the whole of the Apocrypha (q.v.), and the earliest Christian writings, which are at least the productions of men nurtured in the principles of Judaism, and which contain many traces of Judaistic culture, feeling, and faith. It was also characterized by the drawing up of prayers, scriptural expositions, songs, and collections of proverbs. The poet (not the prophet) Ezekiel, the author of the first book of the Maccabees, Jason, Josephus, Puilo, Johannes (see above), are names specially worthy of mention; so also are the doctors of the oral law-Hillel (q.v.), Shamai, Jochanan-ben-Saccai, Gamaliel, Eleazar-ben-Hyrcan, Joshua-ben-Chananja, Ishmael, Akiba, and others of like eminence. Rabbi (master), talmid chacham (disciple of wisdom), were titles of honor given to those expert in a knowledge of the law. Besides the Maccabean coins, Greek and Latin inscriptions belonging to this period are extant.

The third period reaches from 135 to 475 A.D. Instruction in the Halacha and Hagada now became the principal employment of the flourishing schools in Galilee, Syria, Rome, and since 219 A.D. in Babylonia; the most distinguished men were the masters of the Mishna (q.v.) and the Talmud (q.v.)—viz., Eleazar-ben-Jacob, Jehuda, Jose, Meir, Simeon-ben-Jochai, Jehuda the Holy, Nathan, Chija, Rab, Samuel, Jochanan, Hunna, Rabba, Rava, Papa, Ashe, and Abina. Besides expositions, additions to Sirach, ethical treatises, stories, fables, and history were also composed: the prayers were enriched, the targum to the Pentateuch and the Prophets completed, and the calendar fixed by Hillel the second, 340 A.D. After the suppression of the academies in Palestine, those of Persia-viz., at Sura, Pumbeditha, and Nehardea-became the center of Jewish literary activity. On Sabbaths and festal days, the people heard, in the schools and places for prayer, instructive and edifying discourses. Of the biblical literature of the Greek Jews we have only fragments, such as those of the versions of Aquila and Symmachus. With this period terminates the age of direct tradition.

The fourth period (from 475 to 740 A.D.). By this time the Jews had long abandoned the use of the Hebrew, and instead had adopted the language of whatever country they happened to dwell in. During the 6th c. the Babylonian Talmud was concluded, the Palestinian Talmud having been redacted about a hundred years before. Little remains of the labors of Jewish physicians of the 7th c., or of the first geonim or presidents of the Babylonian schools, who first appear 589 A.D. On the other hand, from the 6th to the 8th c. the Masora was developed in Palestine (at Tiberias); and, besides a collection of the earlier haggadas (e.g., Bereshith rabba), independent commentaries were likewise executed, as the Pesikta; the Pirke of Eliezer (700 A.D.), etc. See MIDRASH; HAGGADA.

In the fifth period (from 740 to 1040 A.D.), the Arabs, energetic, brilliant, and victorious in literature as in war, had appropriated to themselves the learning of Hindus, Persians, and Greeks, and thus excited the emulation of the oriental Jews, among whom now sprung up physicians, astronomers, grammarians, commentators, and chroniclers. Religious and historical haggadas, books of morality, and expositions of the Talmud, were likewise composed. The oldest Talmudic compends belong to the age of Anan (circa 750 A.D.), the earliest writer of the Karaite Jews. The oldest prayer-book was drawn up about 880 A.D.; and the first Talmudic dictionary about 900 A.D. The most illustrious geonim of a later time were Saadia (d. 941 a.d.), equally famous as a commentator and translator of Scripture into Arabic, a doctor of law, a grammarian, theologian, and poet; Scherira (d. 998), and his son Hai (d. 1038), who was the author, among other things, of a dictionary. From Palestine came the completion of the Masora and of the vowel-system; numerous midrashim, the hagiographical targums, and the first writings on theological economy, were also executed there. From the 9th to the 11th c. Kairwan and Fez, in Africa, produced several celebrated Jewish doctors and authors. Learned rabbins are likewise found in Italy after the 8th c.-e.g., Julius

Jews.

and Pavia, etc. Bari and Otranto were at this time the great seats of Jewish learning in Italy. After the suppression of the Babylonian academies (1040) Spain became the central seat of Jewish literature. To this period belong the oldest Hebrew codices, which go back to the 9th century. Hebrew rhyme is a product of the 8th, and modern Hebrew prosody of the 10th century.

The sixth period (from 1040 to 1204 A.D.) is the most splendid era of Jewish mediæval literature. The Spanish Jews busied themselves about theology, exegetics, grammar, poetry, the science of law, astronomy, mathematics, philosophy, rhetoric, and medicine. They wrote sermons and ethical and historical works. The languages employed were Arabic, Rabbinical Hebrew, and ancient or classical Hebrew. We can only mention here the great doctor, Samuel Halevi (d. 1055), etc.; and lastly, the renowned Maimonides (q. v), whose death closes this epoch. The literature of the French rabbins was more natural in its character, and kept more strictly within the limits of the halacha and haggada. In Provence, which combined the literary characteristics of France and Spain, there were celebrated Jewish academies at Lunel, Narbonne, and Nîmes, and we find Talmudists, such as Berahja Halevi, Abraham-ben-David, etc. The fame of the Talmudists of Germany, especially those of Mayence and Ratisbon, was very great. Among the most illustrious Jewish writers of this period, belonging to that country, are Simeon, the compiler of Yalkut, Joseph Kara, Petachja, etc. Only a few names belong to Greece and Asia; still the Karaite Jews had a very able writer in Juda Hadassi (1148). The greatest part of the feast-day prayers was completed before Maimonides. Many of the works, however, produced between 740 and the close of this period are lost.

The seventh period (from 1204 to 1492 A.D.) bears manifest traces of the influence exercised by Maimonides. Literary activity showed itself partly in the sphere of theologico-exegetic philosophy, partly in the elaboration of the national law. With the growth of a religious mysticism there also sprung up a war of opinions between Talmudists, Philosophers, and Cabbalists. The most celebrated Jews of this period lived in Spain; later, in Portugal, Provence, and Italy. To Spain belongs (in the 13th c.) the poet Jehuda Charisi, etc. In the 15th c. a decline is noticeable. Books written in Hebrew were first printed in Spain, at Ixar in Aragon (1485), at Zamora (1487), and at Lisbon (1489).-During this epoch the chief ornaments of Jewish literature in Provence were Moses-ben-Abraham, David Kimchi, Jeruham, Farissol, Isaac Nathan, the author of the Hebrew Concordance.-In Italy Jewish scholars employed themselves with the translation of Arabic and Latin works. Works of an aesthetical character were written by Immanuel-ben-Solomon, the author of the first Hebrew sonnets; Moses de Rieti, who wrote a Hebrew Divina Commedia, etc.-While France could show only a few notable authors, such as the collectors of the Tosafot. Moses de Coucy, and Jehiel-ben-Joseph, the poet and exegete Berachja, Germany produced a multitude of writers on the law, such as Eleazar Halevi, Meyer from Rothenburg, Asher, Isserlin, Lippmann. The most of the extant Hebrew MSS belong to this period; but a great part of medieval Jewish literature lies unprinted in Rome, Florence, Parma, Turin, Paris, Oxford, Leyden, Vienna, and Munich.

The eighth period (1492 to 1755 A.D.) is not marked by much creative or spiritual force among the Jews. In Italy and the east (1492), in Germany and Poland (1550), in Holland (1620), Jewish scholars worked printing-presses, while numerous authors wrote in Hebrew, Latin, Spanish, Portuguese, Italian, and Judeo-German. Some of the most eminent theologians, philosophers, jurists, historians, mathematicians, poets, commentators, lexicographers, grammarians, etc., of this period were Isaac Abravanel, Elia Misrachi, I. Ärama, J. Chabib, Eli Levita, Odio Seforno, Joseph Cohen, Gedalja Jahia, Sal. Usque, Asaria de Rossi, David de Pomi, David Gans, Isaac Troki, I. Luria, J. Karo, M. Alshech, M. Jafe, J. Heller, J. Aboab, Manasse b. Israel, Dav. Comforte, Leo de Modena, B. Musaphia, J. Eybeschütz, D. Oppenheimer, J. Emden, M. C. Luzzatto, etc.

The ninth period extends from 1755 A.D. to the present time. Encouraged by the spirit of the 18th c. Moses Mendelssohn (q. v.) opened, to his coreligionists, a new era, which, as in the middle ages, first manifested itself in the national literature. Its character, contents, expression, and even its phraseology, were changed. Poetry, language, philology, criticism, education, history, and literature have been earnestly cultivated. The sacred books have been translated by them into the languages of modern Europe, and foreign works into Hebrew; and many of this once proscribed and detested race have taken an important part in the public and scientific life of Europe. Among the many illustrious names of this last period we can select only a few, like Ezechiel Landau, Elia Wilna, J. Berlin, Mendelssohn, Maimon, Bendavid, Mendez, Beer, Euchel, Bensev, S. Dubno, Creizenach, Zunz, Jost. Geiger, Rappoport, Dukes, Zedner, Fürst, Sachs, Steinschneider, Munk, Salvador, Reggio, etc.-chiefly cultivators of literature, with reference to their own creed and nationality.

To enumerate names of those who were and are illustrious in general literature, in law, philosophy, medicine, philology, mathematics, belles-lettres, etc., we cannot even attempt, since there is not one country in Europe which does not count Jews among the foremost and most brilliant representatives of its intellectual progress. Of Germany— considered to be in vanguard of European learning-Bunsen says that the greater part of the professors at its universities and academies are Jews or of Jewish origin—(Ncan

Jezirah.

der, Gans, Banary, Weil, Benfey, Stahl, Derdberg, Valentin, Lazarus, Herz, etc.)— certainly a most startling fact. Another extraordinary and well-authenticated fact is, that the European press, no less than European finance, which means the freest development of all the resources of soil and science for the gigantic enterprises of our day, are to a great extent in their power; while, on the other hand, names like Heinrich Heine, B. Börne, R. v. Ense, Berthold Auerbach, Henrik Herz, Jules Janin; Felix MendelssohnBartholdy, Halévy, Meyerbeer, Moscheles, Joachim, Ernst, Rubinstein, Wieniawski, Grisi, Braham, Giuglini, Czillag, Costa; Rachel, Davison, Rott, Dessoir; Bendemann, etc., besides hosts of others less familiar to English ears, who shine in all branches of art, music, sculpture, painting, the drama, etc., show plainly how unjust is the reproach of their being an abstract" people, without sense for the bright side of life and the arts that embellish it. Briefly, they are, by the unanimous verdict of the historians and philosophers of our times, reckoned among the chief promoters of the development of humanity and civilization. What has been their reward we have seen. Terrible has been the punishment for sins and shortcomings, real or imaginary, over which both Christians and Mohammedans have thought good, at different periods, to constitute themselves judges; and the most hideous spot in the history of the last 2,000 years is the systematical but futile endeavor to sweep the "chosen race" from the face of the earth. If there is a gradation in sufferings, Israel has reached the highest acme; if the long duration of sufferings, and the patience with which they are borne, ennoble, the Jews defy the high-born of all countries; if a literature is called rich which contains a few classical dramas, what place deserves a tragedy lasting a millennium and a half, composed and enacted by the heroes themselves?" With these grand words of Zunz (Synagogule Poesie) we conclude our brief sketch, proudly pointing to the final triumph of humanity which belongs to our own day and generation.

JEWS, in point of law, are now, if natural-born subjects, on nearly the same footing as English subjects, the following peculiarities only being noticeable. By the 8 and 9 Vict. c. 52 they were allowed to hold offices in municipal corporations, on condition of signing a declaration (in place of the usual oaths) not to exercise their influence so as to injure or weaken the Protestant church. By the act 34 and 35 Vict. c. 48, they are placed, as regards their schools and places of worship, of education and charities, on the same footing as Protestant dissenters. Before 1845 doubts had prevailed whether the marriages previously celebrated in England among the Jews, according to their own usages, were valid, and the statute 10 and 11 Vict. c. 58 put an end to such doubts, by declaring all such marriages valid, provided both the parties married had been persons professing the Jewish religion. But now, as then, though it is competent for Jews, like other dissenters, to superadd any religious ceremony they please to their marriages, there must in all cases be notice given to the registrar of the district of such marriage being about to take place, the only exemption being that the marriage may be celebrated in the synagogue, and not, as in the ordinary case, in the superintendent registrar's office, or a registered building. A license may also be procured from the superintendent registrar; and the secretaries of the respective synagogues are recognized as the persons to keep the register books of the Jewish marriages. In Scotland there is no peculiar legislation affecting Jewish marriages. Lastly, by the statute 31 and 32 Vict. c. 72, which substituted one oath for the oaths of allegiance, supremacy, and abjuration, an extension of the 8 and 9 Vict. c. 52 was made, to suit the case of the Jews in all cases where the declaration set forth by 9 Geo. IV. c. 17 required to be taken. The result is that not merely as regards municipal offices, but all other offices where the same declaration is required, a Jewish subject is entitled to be admitted with a declaration or without any oath. Moreover, the complete emancipation of the Jews may be said to have been attained by the statute 21 and 22 Vict. c. 49, which enables either house of Parliament, when a Jew would be entitled, but for the oath of allegiance, to sit and vote in the house, to modify that oath by omitting the words, "and I make this declaration upon the true faith of a Christian." When these words are omitted a Jew has no longer any conscientious objection to take the oath, and so is practically admitted, like other subjects, to become a member of either house of parliament. It is, however, still in the discretion of either house to refuse to make the resolution to omit those words, so that Jews have not an absolute right to admission, though practically it is not likely that the admission will in future be refused, at least by the house of commons. The same act specially excludes Jews from holding or exercising the office of guardians and justices of the United Kingdom, or of regent of the United Kingdom, or of lord high chancellor, lord keeper or lord commissioner of the great seal of Great Britain or Ireland, or the office of lord lieutenant or deputy, or other chief governor or governors of Ireland, or her majesty's high commissioner to the general assembly of the church of Scotland. Whenever a Jew holds any office in the gift of her majesty, to which office shall belong any right of presentation to any ecclesiastical benefice, such right of presentation shall devolve upon the archbishop of Canterbury for the time being.

JEWSBURY, GERALDINE ENDSOR; b. England, 1821; sister of Maria Jane; a writer of novels and children's books. Among her works are Zoe: the History of two Lives; The Half-Sisters; Marian Withers; Constance Herbert, etc. Her writings have been favorably reviewed by Blackwood and the London Examiner.

JEWSBURY, MARIA JANE, 1800-33; b. England; contributed articles to the London Atheneum and other periodicals, and wrote a number of miscellaneous works, including the following: Phantasmagoria, or Sketches of Life and Literature; Letters to the Young; Lays of Leisure Hours; and Three Histories. Christopher North commended Miss Jewsbury in Noctes Ambrosiana. In 1833 she was married to the rev. William Fletcher, a missionary, whom she accompanied to India. On her arrival at Bombay she fell a victim to the epidemic of cholera then raging.

JEW'S EAR, Eridium auricula Juda, a fungus, one of the hymenomycetes, which grows on decaying parts of living trees, particularly elders. It is a native of Britain. In size and form it bears some resemblance to a human ear. It is soft but curtilaginous, wrinkled, and generally brown. It is stemless. The spores are produced on the upper surface. The under surface is fibrous and downy. Jew's car was formerly in repute as a topical discutient and astringent. It may be kept long in a dried state. It is still sold in the shops, but polyporus versicolor is often substituted for it. The genuine Jew's ear, after being dried, swells when immersed in water; the polyporus does not.

JEWS-HARP (Fr. jeu, a toy?), a very simple musical instrument, made of metal. When played on, it is held between the teeth, and the sound is produced by the inhaling and ejecting of the air from the lungs, while at the same time an elastic tongue or spring, which is fixed in the middle of the frame, is set into vibration by being twitched by the finger. It is a pretty old invention, and is mentioned by Prätorius in his Organographia, in 1619, under the name of crembalum. The best Jews-harps are made in Riva, a town in the Italian Tyrol. The first performer of any celebrity on the Jews-harp was a Prussian soldier, under Frederick the great, called Koch. In modern times Kunert, Amstein, and others, were famous for using a variety of harps, all differently tuned; and their performances were so wonderful, that, like other artists, they traveled over Europe, and appeared at public concerts with great success.

JEWS' MALLOW. See CORCHORUS.

JEWS' THORN. See JUJUBE and PALIURUS.

JEYPOOR, one of the 19 native states of Rajpootana, India, anciently known as Amber; 150 m. long; 140 m. broad; 15,251 sq.m.; pop. 494,598. With the exception of some insulated peaks and clusters of hills in the n. and north-western parts, the surface is level. The population is composed of various races, the most numerous being the Minas, supposed to be the aboriginal inhabitants. The next, about equal in number, are the Jats, who are extensive landholders and skillful agriculturists. The Brahmins are more numerous in proportion to the population than in any other part of Rajpootana. The ruling class are the Rajpoots, who, though less numerous than the Minas and Jats, are able to muster 30,000 fighting men. The less important tribes are the Banias. Dhakurs, and Gujurs. The revenue, exclusive of the possessions of the feudal chief, is estimated at £458,395. By treaty this country became tributary to the East India company in 1818. In 1842 a large arrear of tribute, which had accumulated, was remitted, and the annual tribute fixed at £40,000. In consequence of intrigue and corruption in the administration a British force was sent to Jeypoor in 1835 to redress existing wrongs, which resulted in restoring order and securing the collection of the revenue. The prince having been poisoned, a regency was appointed during the minority of his successor, and the government was administered with justice and efficiency. The young prince having been initiated into public business, the British authorities. recognizing his fitness for the duties of his station, committed to him in 1851, when 18 years of age, the reins of government. Jeypoor, the capital of the country, is 850 m. n.w. from Calcutta; lat. 26° 56', long. 75° 55'.

JEYPOOR', capital of the protected state of the same name, and perhaps the handsomest and most regularly built of the native towns of India, stands about 850 m. to the n. w. of Calcutta, in lat. 26° 56' n., and long. 75° 55′ cast. The place is a rectangle of two miles by one, being subdivided by parallel streets in both directions into small rectangular blocks, the palace and gardens occupying the center. There are numerous temples and mosques, an arsenal, an observatory, and an English and oriental school, with a medical school.-The state of Jeypoor is in Rajpootana; arca 15,251 sq.m.; pop. 2,000,000.

JEZ ÉBEL, daughter of Ethbael, king of Tyre and Sidon, and wife of Abab, king of Israel. Through her influence over her husband she induced him to permit the worship of her country's idols, and finally to depart entirely from the worship of Jehovah. A woman of force and much shrewdness, combined with unscrupulousness, . she succeeded in withdrawing the Israelites from the true religion, until, it is related, that there remained but 7,000 of them who had not swerved. After the death of Ahab she maintained the same control over her son Jehoram, who was at last killed by Jehu, who then commanded the death of Jezébel, and she was flung from the window of the palace to the ground beneath, where the dogs devoured her.

JEZI RAH, or BOOK OF CREATION, one of the cabalistic books of the Jews containing a mystical account of the creation of the universe. It is divided into six chapters, which are subdivided into sections. The age of this work is unknown. The Jews claim it to be of divine origin, intrusted by the Lord to Abram, and by him handed down to

the learned rabbi Akiba. The conclusion of modern scholars is that it was composed by the Jewish schools of Egypt in the time of Philo Judæus about a century B.C. The Jezirah has been published, with five commentaries (1562), with a Latin translation and notes (1642), and with a German translation and notes (1830).

JEZ REEL, a t. of Issachar, which contained a palace of the kings of Israel; deserted by the court after the death of Jezébel. In the time of Eusebius and Jerome it was known under the names of Esdraela and Stradela. In the history of the crusades we meet with it as Parvum Gerinum, the Zerin of the Arabs. Under the latter designation the town stands on a rocky declivity, between the mountains of Gilboa and Hermon, but contains only about 20 ruined huts and a few inhabitants. The original city, in the plain of Esdraelon, is described as having been very beautiful, and the palace erected by Ahab as a marvel of architecture.

JHAN'SI, a fortified t. in Bundelcund, in the North-West Provinces, in lat. 25° 28' n., long. 78° 38' east. It carries on a considerable trade, being on the main route between the Deccan and the Doab. During the revolt of 1857 the native garrison murdered all the Europeans, men, women, and children, not leaving one to tell the tale. In the following April the place was recovered, with enormous loss on the part of the insurgents, by a detachment of the Bombay army under sir Hugh Rose.-The district of Jhansi has an area of 1567 sq.m. (pop. 317,826); the division, of 5,067 sq.m. (pop. 934,934).

JHE'LUM, the ancient Hydaspes, one of the rivers of the Punjab. It rises in Cashmere, which forms its upper basin, and is navigable within that country for about 70 miles. On emerging from the Himalayas through the Baramula pass, it again becomes practicable for small craft. After a course of 490 m. it joins the Chenab, in lat, 31° 10′ n., long. 72° 9' e., and forms with it what is sometimes called the Trimah or Trimab. The banks of this river were the scene of the battle between Alexander the great and Porus. The river waters the towns of Islamabad, Shahabad, Srinagur, Jelalpur, and Pind Dadun Khan.

JHYLUM, JELUM, or BEHUT. See JHELUM, ante.

JIB, a triangular sail borne in front of the foremast in all vessels. It has the bowsprit for a base in schooners and vessels of a smaller class, and the jib-boom in larger vessels, and exerts an important effect, when the wind is a-beam, in throwing the ship's head to leeward. The flying-jib has the flying jib-boom for a base. When a forecourse is not used an additional jib-shaped sail, called the foresail, is spread on the fore-stay.

JIB-BOOM, an extension of the bowsprit of a ship towards the front, running out beyond it, by a cap and irons, as does the topmast above the lowermast. It gives greater spread for jib-sails, and a more extended base for the top-gallant-mast-stay. In large vessels a flying jib-boom is run out in a similar manner beyond the jib-boom.

JIBING. See GYBING.

JID'DAH, or JEDDAH, a trading t. of the Hedjaz, Arabia, is situated on an eminence rising from the eastern shore of the Red sea, about 60 m. w. of Mecca, of which city it is the port. Jiddah is an unhealthy town; it suffers greatly from want of water, and is surrounded by a desert. It has, however, long been the great commercial center of Arabia. It imports corn, rice, butter, and other natural productions from Egypt and Abyssinia, manufactures from India, and slaves from the Malay archipelago. Coffee is largely exported. It is inhabited by a fanatical population, and its religious enthusiasm is never allowed to wane, owing to the numbers of pilgrims to Mecca who are constantly pouring through it. On June 15, 1858. the inhabitants rose against the Christians resident among them, and massacred a considerable number of them. In Aug. of the same year, the town was bombarded by the British, and satisfaction rendered. The pop. fluctuates between 10,000 and 20,000 and upwards.

JIG. See GIGG.

JIGGER. See CHIGOE.

JIGGER, on board ship, an apparatus consisting of a strong rope with a block at one end, and a sheave at the other, used in maintaining the tension of-or, technically, in holding on" to-the cable as it is thrown off from the capstan or windlass, round which it only takes two or three turns.

JIHUN'. See Oxus.

JIKA'DAZE, or SHIKATZE, a t. of Thibet, capital of the district Zang, on the right bank of the Zangbo, 190 m. w. of Lassa. Pop. estimated at 100,000.

JIME NA, or XIMENA, a t. of Spain, in the province and 50 m. e of Cadiz, on the e. declivity of the Sierra de Gazules. The town is regularly built, the streets steep, but clean. There are several churches and schools, a prison, town-house, etc. There are manufactures of leather, linen, earthenware, etc., and a trade in fruit and wine. Pop. 5,878.

JI NA. See JAINAS.