Page:EB1911 - Volume 15.djvu/559

Rh British East Africa protectorate and Italian Somaliland; and from that point to about 4° 20′ N. the Daua is the boundary between British and Abyssinian territory.

JUBBULPORE, or, a city, district, and division of British India in the Central Provinces. The city is 616 m. N.E. of Bombay by rail, and 220 m. S.W. of Allahabad. Pop. (1901), 90,316. The numerous gorges in the neighbouring rocks have been taken advantage of to surround the city with a series of lakes, which, shaded by fine trees and bordered by fantastic crags, add much beauty to the suburbs. The city itself is modern, and is laid out in wide and regular streets. A streamlet separates the civil station and cantonment from the native quarter; but, though the climate is mild, a swampy hollow beneath renders the site unhealthy for Europeans. Formerly the capital of the Saugor and Nerbudda territories, Jubbulpore is now the headquarters of a brigade in the 5th division of the southern army. It is also one of the most important railway centres in India, being the junction of the Great Indian Peninsula and the East Indian systems. It has a steam cotton-mill. The government college educates for the science course of the Allahabad University, and also contains law and engineering classes; there are three aided high schools, a law class, an engineering class and normal schools for male and female teachers. A native association, established in 1869, supports an orphanage, with help from government. A zenana mission manages 13 schools for girls. Waterworks were constructed in 1882.

The lies on the watershed between the Nerbudda and the Son, but mostly within the valley of the former river, which here runs through the famous gorge known as the Marble rocks, and falls 30 ft. over a rocky ledge (the Dhuan dhar, or “misty shoot”). Area, 3912 sq. m. It consists of a long narrow plain running north-east and south-west, and shut in on all sides by highlands. This plain, which forms an offshoot from the great valley of the Nerbudda, is covered in its western and southern portions by a rich alluvial deposit of black cotton-soil. At Jubbulpore city the soil is sandy, and water plentiful near the surface. The north and east belong to the Ganges and Jumna basins, the south and west to the Nerbudda basin. In 1901 the population was 680,585, showing a decrease of 9% since 1891, due to the results of famine. The principal crops are wheat, rice, pulse and oil-seeds. A good deal of iron-smelting with charcoal is carried on in the forests, manganese ore is found, and limestone is extensively quarried. The district is traversed by the main railway from Bombay to Calcutta, and by new branches of two other lines which meet at Katni junction. Jubbulpore suffered severely in the famine of 1896–1897, the distress being aggravated by immigration from the adjoining native states. Fortunately the famine of 1900 was less severely felt.

The early history of Jubbulpore is unknown; but inscriptions record the existence during the 11th and 12th centuries of a local line of princes of that Haihai race which is closely connected with the history of Gondwana. In the 16th century the Gond raja of Garha Mandla extended his power over fifty-two districts, including the present Jubbulpore. During the minority of his grandson, Asaf Khan, the viceroy of Kara Manikpur, conquered the Garha principality and held it at first as an independent chief. Eventually he submitted to the emperor Akbar. The Delhi power, however, enjoyed little more than a nominal supremacy; and the princes of Garha Mandla maintained a practical independence until their subjugation by the Mahratta governors of Saugor in 1781. In 1798 the peshwa granted the Nerbudda valley to the Bhonsla princes of Nagpur, who continued to hold the district until the British occupied it in 1818.

The lies mainly among the Vindhyan and Satpura hill systems. It comprises the five following districts: Jubbulpore, Saugor, Damoh, Seoni and Mandla. Area, 18,950 sq. m.; pop. (1901), 2,081,499.

JUBÉ, the French architectural term (taken from the imperative of Lat. jubere, to order) for the chancel or choir screen, which in England is known as the rood-screen (see ). Above the screen was a gallery or loft, from which the words “Jube Domine benedicere” were spoken by the deacon before the reading of the Gospel, and hence probably the name. One of the finest jubés in France is that of the church of the Madeleine at Troyes, in rich flamboyant Gothic. A later example, of the Renaissance period, c. 1600, is in the church of St Étienne du Mont, Paris. In the Low Countries there are many fine examples in marble, of which one of the most perfect from Bois-le-Duc is now in the Victoria and Albert Museum.

 JUBILEE (or ), in the Bible, the name applied in the Holiness section of the Priestly Code of the Hexateuch (Lev. xxv.) to the observance of every 50th year, determined by the lapse of seven seven-year periods as a year of perfect rest, when there was to be no sowing, nor even gathering of the natural products of the field and the vine. At the beginning of the jubilee-year the liberation of all Israelitish slaves and the restoration of ancestral possessions was to be proclaimed. As regards the meaning of the name “jubilee” (Heb. yōbēl) modern scholars are agreed that it signifies “ram” or “ram’s horn.” “Year of jubilee” would then mean the year that is inaugurated by the blowing of the ram’s horn (Lev. xxv. 9).

According to Lev. xxv. 8–12, at the completion of seven sabbaths of years (i.e. 7 × 7 = 49 years) the trumpet of the jubilee is to be sounded “throughout the land” on the 10th day of the seventh month (Tisri 10), the great Day of Atonement. The 50th year thus announced is to be “hallowed,” i.e. liberty is to be proclaimed everywhere to everyone, and the people are to return “every man unto his possession and unto his family.” As in the sabbatical year, there is to be no sowing, nor reaping that which grows of itself, nor gathering of grapes.

As regards real property (Lev. xxv. 13–34) the law is that if any Hebrew under pressure of necessity shall alienate his property he is to get for it a sum of money reckoned according to the number of harvests to be reaped between the date of alienation and the first jubilee-year: should he or any relation desire to redeem the property before the jubilee this can always be done be repaying the value of the harvests between the redemption and the jubilee.

This legal enactment, though it is not found (nor anything like it) in the earlier collections of laws, is evidently based on (or modified from) an ancient custom which conferred on a near kinsman the right of pre-emption as well as of buying back (cf. Jer. xxxii. 6 sqq.). The tendency to impose checks upon the alienation of landed property was exceptionally strong in Israel. The fundamental principle is that the land is a sacred possession belonging to Yahweh. As such it is not to be alienated from Yahweh’s people, to whom it was originally assigned. In Ezekiel’s restoration programme “crown lands presented by the ‘prince’ to any of his officials revert to the crown in the year of liberty (? jubilee year)”; only to his sons may any portion of his inheritance be alienated in perpetuity (Ezek. xlvi. 16–18; cf. Code of Hammurabi, § 38 seq.).

The same rule applies to dwelling-houses of unwalled villages; the case is different, however, as regards dwelling-houses in walled cities. These may be redeemed within a year after transfer, but if not redeemed within that period they continue permanently in possession of the purchaser, and this may well be an echo of ancient practice. An exception to this last rule is made for the houses of the Levites in the Levitical cities.

As regards property in slaves (Lev. xxv. 35–55) the Hebrew whom necessity has compelled to sell himself into the service of his brother Hebrew is to be treated as a hired servant and sojourner, and to be released absolutely at the jubilee; non-Hebrew bondmen, on the other hand, are to be bondmen for ever. But the Hebrew who has sold himself to a stranger or sojourner is entitled to freedom at the year of jubilee, and further is at any time redeemable by any of his kindred—the redemption price being regulated by the number of years to run between the redemption and the jubilee, according to the ordinary wage of hired servants. Such were the enactments of the Priestly Code—which, of course, represents the latest legislation of the Pentateuch (post-exilic). These enactments, in order to be understood rightly, must be viewed in relation to the earlier 