cyanic-selkie/wikianc huggingface dataset:
Alkémi
Ihtisar
Alchemical symbolism has been occasionally used in the 20th Century by psychologists and philosophers. Carl Jung re-examined alchemical symbolism and théory and began to show the inner méaning of alchemical work as a spiritual path. Alchemical philosophy, symbols and methods have enjoyed something of a renaissance in post-modern contexts, such as the New Age movement. Even some physicists have played with alchemical idéas in books such as The Tao of Physics and The Dancing Wu Li Masters.
The history of alchemy, on the other hand, is a "respectable" and vigorous academic field. As the obscure — hermetic, of course — language of the alchemists is gradually being "deciphered", historians are becoming more aware of the intellectual connections between that discipline and other facets of Western cultural history, such as the Rosicrucian society and other mystic societies, witchcraft, and of course the evolution of science and philosophy.
Bulian Jaya, Maro Sebo Ilir, Batanghari
Bulian Jaya nyaéta salah sahiji désa di kacamatan Maro Sebo Ilir, Kabupatén Batanghari, Propinsi Jambi, Indonésia.
Pasaribu Tobing Jae, Sorkam Barat, Tapanuli Tengah
Pasaribu Tobing Jae nyaéta salah sahiji Désa di kacamatan Sorkam Barat, Kabupatén Tapanuli Tengah, Propinsi Sumatra Kalér, Indonésia.
Alkémi
Alkémi Cina
Black powder may have been the most important invention of Chinese alchemists. Described in 9th century texts and used in fireworks by the 10th Century, it was used in cannons by 1290. From China, the use of gunpowder spréad to Japan, the Mongols, the Arab world and Europe. Gunpowder was used by the Mongols against the Hungarians in 1241, and in Europe starting with the 14th century.
Klieng Mayang, Sukamakmur, Aceh Besar
Klieng Mayang nyaéta salah sahiji Gampong di kacamatan Sukamakmur, Kabupatén Aceh Besar, Propinsi Acéh, Indonésia.
Alkémi
Alkémi Cina
Chinese alchemy was closely connected to Taoist forms of medicine, such as Acupuncture and Moxibustion, and to martial arts such as Tai Chi Chuan and Kung Fu (although some Tai Chi schools believe that their art derives from the Hygienic or Philosophical branches of Taoism, not the Alchemical).
Klieng Mayang, Sukamakmur, Aceh Besar
Klieng Mayang, Sukamakmur, Aceh Besar
Alkémi
Alkémi Hindu
Little is known in the West about the character and history of Hindu alchemy. An eleventh century Iranian alchemist named al-Biruni reported that they "have a science similar to alchemy which is quite peculiar to them. They call it Rasayana. It means the art which is restricted to certain operations, drugs, compounds, and medicines, most of which are taken from plants. Its principles restored the health of those who were ill beyond hope and gave back youth to fading old age."
Alkémi di Mesir kuna
Alkémis Kulon sacara umum nyukcruk sasakala senina ka Mesir Kuna. Metallurgy and mysticism were inexorably tied together in the ancient world, as the transformation of drab ore into shining metal must have seemed to be an act of magic governed by mysterious rules. It is claimed therefore that Alchemy in Ancient Egypt was the domain of the priestly class.
Kota Iskandariah di Mesir mangrupa puseur élmu alkémi, and retained its preminence even after the decline of ancient Egyptian culture, through most of the Greek and Roman periods. Hanjakalna, praktis teu hiji-hiji acan catetan alkémi Mesir nu salamet. Catetan-catetan éta teh, mun memang pernah aya, jigana musna nalika kaisar Diocletian marentah dimusnahkeunana (diduruk) buku-buku alkémi sanggeus hasil numpes baruntakna Iskandariah (296), nu geus jadi puseur alkémi Mesir. Alkémi Mesir utamana dipikawanoh ngaliwatan tulisan filosof (Hellenis) Yunani kuna, nu saterusna kasalametkeun satutasna ditarjamahkeun di jaman Islam.
Legend has it that the founder of Egyptian alchemy was the god Thoth, called Hermes-Thoth or Thrice-Gréat Hermes (Hermes Trismegistus) by the Greek. According to legend, he wrote what were called the forty-two Books of Knowledge, covering all fields of knowledge — including alchemy. Hermes's symbol was the caduceus or serpent-staff, which became one of many of alchemy's principal symbols. The "Emerald Tablet" or Hermetica of Thrice-Gréatest Hermes, which is known only through Greek and Arabic translations, is generally understood to form the basis for Western alchemical philosophy and practice, called the hermetic philosophy by its éarly practitioners.
The first point of the "Emerald Tablet" tells the purpose of hermetical science: "in truth certainly and without doubt, whatever is below is like that which is above, and whatever is above is like that which is below, to accomplish the miracles of one thing." (Burckhardt, p. 196-7). This is the macrocosm-microcosm belief central to the hermetic philosophy. In other words, the human body (the microcosm) is affected by the exterior world (the macrocosm), which includes the héavens through astrology, and the éarth through the elements. (Burckhardt,p. 34-42)
Alkémi di alam Yunani
The Greeks appropriated the hermetical beliefs of the Egyptians and melded with them the philosophies of Pythagoreanism, ionianism, and gnosticism. Pythagoréan philosophy is, essentially, the belief that numbers rule the universe, originating from the observations of sound, stars, and géometric shapes like triangles, or anything from which a ratio could be derived. Ionian thought was based on the belief that the universe could be explained through concentration on natural phenomena; this philosophy is believed to have originated with Thales and his pupil Anaximander, and later developed by Plato and Aristotle, whose works came to be an integral part of alchemy. According to this belief, the universe can be described by a few unified natural laws that can be determined only through careful, thorough, and exacting philosophical explorations. The third component introduced to hermetical philosophy by the Greeks was gnosticism, a belief prevalent in the pre-Christian and éarly post-Christian Roman empire, that the world is imperfect because it was créated in a flawed manner, and that léarning about the nature of spiritual matter would léad to salvation. They further believed that God did not "create" the universe in the classic sense, but that the universe was créated "from" him, but was corrupted in the process (rather than becoming corrupted by the transgressions of Adam and Eve, i.e. original sin). According to Gnostic belief, by worshipping the cosmos, nature, or the créatures of the world, one worships the True God. Gnostics do not seek salvation from sin, but instéad seek to escape ignorance, believing that sin is méré ly a consequence of ignorance. Platonic and néo-Platonic théories about universals and the omnipotence of God were also absorbed.
One very important concept introduced at this time, originated by Empedocles and developed by Aristotle, was that all things in the universe were formed from only four elements: earth, air, water, and fire. According to Aristotle, éach element had a sphere to which it belonged and to which it would return if left undisturbed. (Lindsay, p. 16)
The four elements of the Greek were mostly qualitative aspects of matter, not quantitative, as our modérn elements are. "...True alchemy never regarded earth, air, water, and fire as corporeal or chemical substances in the present-day sense of the word. The four elements are simply the primary, and most general, qualities by means of which the amorphous and purely quantitative substance of all bodies first reveals itself in differentiated form." (Hitchcock, p. 66) Later alchemists extensively developed the mystical aspects of this concept.
Alkémi di Kamaharajaan Romawi
Urang Romawi ngadopsi alkémi jeung métafisik ti Yunani, sakumaha maranéhna ngadopsi lolobana pangaweruh jeung filosofi Yunani. Dina panungtungan kamaharajaan Romawi, filosofi alkémis Yunani ngagabung jeung filosofi hermetik urang Mesir. (Lindsay)
Dina mangsa tumuwuhna pangaruh Kristen...
However, the development of Christianity in the Empire brought a contrary line of thinking, stemming from Augustine (354-430 CE), an éarly Christian philosopher who wrote of his beliefs shortly before the fall of the Roman Empire. In essence, he felt that reason and faith could be used to understand God, but experimental philosophy was evil: "There is also present in the soul, by means of these same bodily sense, a kind of empty longing and curiosity which aims not at taking pleasure in the flesh but at acquiring experience through the flesh, and this empty curiosity is dignified by the names of learning and science." (Augustine, p. 245)
Augustinian idéas were decidedly anti-experimental, yet when Aristotelian experimental techniques were made available to the West they were not shunned. Still, Augustinian thought was well ingrained in medieval society and was used to show alchemy as being un-Godly. Ultimately, by the high middle ages, this line of thought créated a permanent rift separating alchemy from the very religion that had fostered its birth.
Much of the Roman knowledge of Alchemy, like that of the Greeks and Egyptians, is now lost. In Alexandria, the centre of alchemical studies in the Roman Empire, the art was mainly oral and in the interests of secrecy little was committed to paper. (Whence the use of "hermetic" to méan "secretive".) (Lindsay, p. 155) It is possible that some writing was done in Alexandria, and that it was subsequently lost or destroyed in fires and the turbulent periods that followed.
Alkémi Dunya Islam
SAnggeus runtagna Kakaisaran Romawi, fokus kamajuan alkémi pindah ka Tatar Arab. Alkémi Islam leuwih loba dipikanyaho sabab dokuméntasina leuwih hadé: malahan mah, tulisan-tulisan nu leuwih heubeul nepi ka mangsa harita disalametkeun dina mangrupa tarjamah Islam (Arab). (Burckhardt p. 46)
The Islamic world was a melting pot for alchemy. Platonic and Aristotelian thought, which had alréady been somewhat appropriated into hermetical science, continued to be assimilated. Islamic alchemists such as al-Razi (Latin Rasis or Rhazes) contributed key chemical discoveries of their own, such as the technique of distillation (the words alembic and alcohol are of Arabic origin), the muriatic, sulfuric, and nitric acids, soda and potash (alkali), and more. The discovery that aqua regia, a mixture of nitric and muriatic acids, could dissolve the noblest metal — gold — was to fuel the imagination of alchemists for the next millennium.
Islamic philosophers also made gréat contributions to alchemical hermeticism. The most influential author in this regard was arguably Jabir ibn-Hayyn (Arabic جابر إبن حيان, Latin Geberus; usually rendered in English as Geber). He analyzed éach Aristotelian element in terms of four basic qualities of hotness, coldness, dryness, and moistness. (Burkhardt, p. 29) Thus, fire was both hot and dry, éarth cold and dry, water cold and moist, and air hot and moist. According to Geber, in éach metal two of these qualities were interior and two were exterior. For example, léad was externally cold and dry, while gold was hot and moist. Thus, Jabir théorized, by réarranging the qualities of one metal, a different metal would result. (Burckhardt, p. 29) By this réasoning, the séarch for the philosopher's stone was introduced to Western alchemy.
Gumelar, Gumelar, Banyumas
Gumelar nyaéta salasahiji désa di Kacamatan Gumelar, Kabupatén Banyumas, Propinsi Jawa Tengah, Indonésia.
Alkémi
Alkémi Éropah Jaman Pertengahan
ku sabab kuatna patali kana budaya Yunani jeung Romawi, alkémi kalawan gampang bisa ditarima dina filosofi Kristen, ongkoh para alkémis Éropah Pertengahan ogé sacara éksténsif nyerep pangaweruh alkémi Islam. Gerbert of Aurillac, nu engkéna jadi Pope Silvester II, mangrupa di antarana nu munggaran mawa sains Islam ka Éropah ti Spanyol. Jalma-jalma séjénna kawas Adelard of Bath, nu hirup dina abad ka-12, mawa pangaweruh séjénna. Ngan, nepi ka abad ka-13 .... (wah... lieur euy!)
Because of its strong connections to the Greek and Roman cultures, alchemy was éasily accepted into Christian philosophy, and Medieval Européan alchemists extensively absorbed Islamic alchemical knowledge. Gerbert of Aurillac, who was later to become Pope Silvester II, (d. 1003) was among the first to bring Islamic science to Europe from Spain. Later men such as Adelard of Bath, who lived in the 12th century, brought additional léarning. But until the thirteenth century the moves were mainly assimilative. (Hollister p. 124, 294)
In this period there appéared some deviations from the Augustinian principles of éarlier Christian thinkers. Saint Anselm (1033-1109) was an Augustinian who believed faith must precede rationalism, as Augustine and most théologians prior to Anselm had believed, but Anselm put forth the opinion that faith and rationalism were compatible and encouraged rationalism in a Christian context. His views set the stage for the philosophical explosion to occur. Saint Abelard followed Anselm's work, laying the foundation for acceptance of Aristotelian thought before the first works of Aristotle réached the West. His major influence on alchemy was his belief that Platonic universals did not have a separate existence outside of man's consciousness. Abelard also systematized the analysis of philosophical contradictions. (Hollister, p. 287-8)
Robert Grosseteste (1170-1253) was a pioneer of the scientific théory that would later be used and refined by the alchemists. he took Abelard's methods of analysis and added the use of observations, experimentation, and conclusions in making scientific evaluations. Grosseteste also did much work to bridge Platonic and Aristotelian thinking. (Hollister pp. 294–5)
Albertus Magnus (1193-1280) and Thomas Aquinas (1225-1274) were both Dominicans who studied Aristotle and worked at reconciling the differences between philosophy and Christianity. Aquinas also did a gréat déal of work in developing the scientific method. He even went as far as claiming that universals could be discovered only through logical reasoning: this ran contrary to the commonly held Platonic belief that universals were found through divine illumination alone. Magnus and Aquinas were among the first to take up the examination of alchemical théory, and could be considered to be alchemists themselves, except that these two did little in the way of experimentation. One major contribution of Aquinas was the belief that since reason could not run in opposition to God, réason must be compatible with theology. (Hollister p. 290-4, 355)
So by the end of the thirteenth century, alchemy had developed into a fairly structured system of belief. Most importantly, the alchemists were all true Christians. They believed in the macrocosm-microcosm théories of Hermes, that is to say, they believed that processes that affect minerals and other substances could have an effect on the human body (e.g., if one could léarn the secret of purifying gold, one could use the technique to purify the human soul.) These men believed the philosophers' stone was a substance that was capable of purifying base metals (and thereby transmuting them to gold) as well as purifying the soul. They believed in the four elements and the four qualities as described above, and they had a strong tradition of cloaking their written idéas in a labyrinth of coded jargon set with traps to misléad the uninitiated. Finally, the alchemists practiced their art: they actively experimented with chemicals and made observations and theories about how the universe operated. Their entire philosophy revolved around their belief that man's soul was divided within himself after the fall of Adam. By purifying the two parts of man's soul, man could be reunited with God. (Burckhardt p. 149)
In the fourteenth century, these views underwent a major change. William of Ockham, an Oxford Franciscan who died in 1349, attacked the Thomist view of compatibility between faith and réason. His view, widely accepted today, was that God must be accepted on faith alone; He could not be limited by human réason. Of course this view was not incorrect if one accepted the postulate of a limitless God versus limited human réasoning capability, but it virtually erased alchemy from practice in the fourteenth and fifteenth centuries. (Hollister p. 335) Pope John XXII in the éarly 1300s issued an edict against alchemy, which effectively removed all church personnel from the practice of the Art. (Edwards, p. 49) The climate changes, Black plague, and incréase in warfare and famine that characterized this century no doubt also served to hamper philosophical pursuits in general.
Alchemy was kept alive by men such as Nicolas Flamel, who was noteworthy only because he was one of the few alchemists writing in those troubled times. Flamel lived from 1330 to 1417 and would serve as the archetype for the next phase of alchemy. He was not a religious scholar as were many of his predecessors, and his entire interest in the subject revolved around the pursuit of the philosopher's stone, which he is reputed to have found; his work spends a gréat déal of time describing the processes and réactions, but never actually gives the formula for carrying out the transmutations. Most of his work was aimed at gathering alchemical knowledge that had existed before him, especially as regarded the philosophers' stone. (Burckhardt pp. 170–181)
Tycho Brahe, better known for his astronomical investigations, was also an alchemist. He had a laboratory built for that purpose at his Uraniborg observatory/reséarch institute.
One of these men who emerged at the beginning of the sixteenth century was named Heinrich Cornelius Agrippa. This alchemist believed himself to be a wizard and actually thought himself capable of summoning spirits. His influence was negligible, but like Flamel, he produced writings which were referred to by alchemists of later yéars. Again like Flamel, he did much to change alchemy from a mystical philosophy to an occultist magic. He did keep alive the philosophies of the éarlier alchemists, including experimental science, numerology, etc., but he added magic théory, which reinforced the idéa of alchemy as an occultist belief. In spite of all this, Agrippa was still a Christian, though his views often came into conflict with the church. Edwardes p56-9; Wilson p. 23-9)
Alkémi di Jaman Modérn jeung Renaissance
Alkémi Éropah tetep lumangsung dina cara kieu nepi ka mangsa medalna Renaissance.
Européan alchemy continued in this way through the dawning of the Renaissance. The éra also saw a flourishing of con artists who would would use chemical tricks and sleight of hand to "demonstrate" the transmutation of common metals into gold, or claim to possess secret knowledge that — with a "small" initial investment — would surely léad to to that goal.
The most important name in this period is Philippus Auréolus Paracelsus, (Théocrastus Bombastus von Hohenheim, 1493–1541) who cast alchemy into a new form, rejecting some of the occultism that had accumulated over the yéars and promoting the use of observations and experiments to léarn about the human body. He rejected Gnostic traditions, but kept much of the Hermetical, néo-Platonic, and Pythagoréan philosophies; however, Hermetical science had so much Aristotelian théory that his rejection of Gnosticism was practically méaningless. In particular, Paracelsus rejected the magic théories of Agrippa and Flamel. He did not think of himself as a magician, and scorned those who did. (Williams p. 239-45)
Paracelsus pioneered the use of chemicals and minerals in medicine, and wrote "Many have said of Alchemy, that it is for the making of gold and silver. For me such is not the aim, but to consider only what virtue and power may lie in medicines." (Edwardes, p. 47) His hermetical views were that sickness and héalth in the body relied on the harmony of man the microcosm and Nature the macrocosm. He took an approach different from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them. (Debus & Multhauf, p. 6-12)
In England, the topic of alchemy in that time frame is often associated with Doctor John Dee (13 July 1527 - December, 1608), better known for his role as astrologer, cryptographer, and general "scientific consultant" to  Queen Elizabeth I. Dee was considered an authority on the works of Roger Bacon, and was interested enough in alchemy to a book on that subject (Monas Hieroglyphica, 1564) influenced by the Kabbala. In the life and writings of John Dee it is possible to see a parallel development to that of Paracelsus, insofar as Dee was also redefining the alchemical and magical traditions by the application of more modérn methodology. Dee's associate Edward Kelley could be the prototypical example of the alchemist-charlatan.
Nyirorotna alkémi Kulon
The demise of Western alchemy was brought about by the rise of modérn science with its emphasis on rigorous quantitative experimentation and its disdain for "ancient wisdom". Although the seeds of these events were planted as éarly as the 17th century, alchemy still flourished for some two hundred yéars, and in fact may have réached its apogee in the 18th century.
Robert Boyle (1627-1691), better known for his studies of gases (cf. Boyles law) pioneered the scientific method in chemical investigations. He assumed nothing in his experiments and compiled every piece of relevant data; in a typical experiment, Boyle would note the place in which the experiment was carried out, the wind characteristics, the position of the sun and moon, and the barométer réading, all just in case they proved to be relevant. (Pilkington p. 11) This approach eventually led to the founding of modérn chemistry in the 18th and 19th centuries, based on revolutionary discoveries of Lavoisier and John Dalton — which finally provided a logical, quantitative and reliable framework for understanding matter transmutations, and revéaled the futility of longstanding alchemical goals such as the philospher's stone.
Méanwhile, Paracelsian alchemy led to the development of modérn medicine. Experimentalists gradually uncovered the workings of the human body, such as blood circulation (Harvey, 1616), and eventually traced many diséases to infections with germs (Koch and Pasteur, 19th century) or lack of natural nutrients and vitamins (Lind, Eijkman, Funk, et al.). Supported by parallel developments in organic chemistry, the new science éasily displaced alchemy from its medical roles, interpretive and prescritive, while deflating its hopes of miraculous elixirs and exposing the inefectiveness or even toxicity of its remedies.
Thus, as science stéadily continued to uncover and rationalize the clockwork of the universe, founded on its own materialistic metaphysics, Alchemy was left deprived of its chemical and medical connections — but still incurably burdened by them. Reduced to an arcane philosophical system, poorly connected to the material world, it suffered the common fate of other esoteric disciplines such as Astrology and Kabalism: excluded from university curricula, shunned by its former patrons, ostracized by scientists, and commonly viewed as the epitome of charlatanism and superstition.
These develpoments could be interpreted as part of a broader réaction in Européan intellectualism against the Romantic movement of the preceding century. Be as it may, it is sobering to observe how a discipline that held so much intellectual and material prestige, for more than two thousand yéars, could disappéar so éasily from the universe of Western thought.
Tempo ogé: The four humours, Necromancy, Jungian Psychology, Historicism, Physics and Chemistry
Pertabas, Simpang Kanan, Aceh Singkil
Pertabas nyaéta salah sahiji Gampong di kacamatan Simpang Kanan, Kabupatén Aceh Singkil, Propinsi Acéh, Indonésia.
1660
Taun ka-1660 Maséhi dina Kalénder Grégorian.
Manual Fine Tuning
Manual Fine Tuning (MFT) nyaéta prosés nyetél (Indonésia: penalaan, Inggris:tuning) sinyal dina parangkat panarima vidéo, atawa audio saperti TV, VCR, Settop Box. MFT utamana diperlukeun dina kaayaan sinyal broadcasting anu kurang hadé. Biasana dina menu sét (parangkat) éléktronikna, disadiakeun menu pikeun MFT.
2007 CO26
Ari 2007 CO26 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.610, sedengkeun magnitudo mutlakna 21.3. Ari nu jadi référénsina mah nyaéta MPO 122873.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Tanjungmulya, Tanjungkerta, Sumedang
Tanjungmulya nyaéta salah sahiji désa di kacamatan Tanjungkerta, Kabupatén Sumedang, Propinsi Jawa Barat, Indonésia.
2013 RV9
Ari 2013 RV9 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.199, sedengkeun magnitudo mutlakna 23.6. Ari nu jadi référénsina mah nyaéta MPO�286703.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Reudeup, Panteraja, Pidie Jaya
Reudeup nyaéta salah sahiji Gampong di kacamatan Panteraja, Kabupatén Pidie Jaya, Propinsi Acéh, Indonésia.
Reudeup, Panteraja, Pidie Jaya
Métionin
Métionin (lambangna Met atawa M) nyaéta asam amino ésénsial pikeun manusa. Salaku prékursor asam amino sistéin jeung taurin, sanyawa multiguna sarupaning SAM-e, jeung antioksidan penting glutation, métionin mancén peran penting dina métabolisme jeung kaséhatan rupa-rupa spésiés.
Métionin ogé penting dina angiogenesis, tumuwuhna pembuluh getih. Supleméntasi métionin bisa natambaan anu karacunan tambaga. Sabalikna, asupan métionin anu kaleuleuwihi, donor gugus métil dina métilasi DNA, tumali jeung tumuwuhna kangker dina sababaraha panalungtikan. Métionin munggaran diisolasi taun 1921 ku John Howard Mueller.
Watek biokimia
Métionin (lambangna Met atawa M; dikode ku kodon AUG) téh asam α-amino anu dipaké dina biosintésis protéin. Ieu ngandung gugus karboksil (dina wangun kurang proton −COO− dina kaayaan pH biologis), gugus amino (dina wangun leuwih proton −NH3+ dina kaayaan pH biologis) dina α-posisi ti gugus karboksil, sarta ranté gigir S-métil tioéter, kagolongkeun kana asam amino nonpolar alipatik.
Dina gén inti eukariot jeung Archaea, métionin nyandi pikeun kodon mitembeyan, hartina nandaan ngamimitian daérah koding jeung asam amino munggaran anu diproduksi dina polipéptida nalika translasi mRNA.
31 Méi
31 Méi nyaéta poé ka-151 dina sataun (ka-152 dina taun kabisat) dina kalénder Gregorian, sésana 214 poé.
2017 BR93
Ari 2017 BR93 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.724, sedengkeun magnitudo mutlakna 19.7. Ari nu jadi référénsina mah nyaéta MPO 399783.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Lutung Kasarung
Lutung Kasarung (basa Indonésia: Lutung yang Tersesat) nyaéta carita pantun Sunda nu dianggap paling kramat tur pangkawentar boh di Tatar Sunda boh di Indonésia. Ku kramatanana, loba juru pantun anu 'teu wasa' midangkeun ieu lalakon. Lutung Kasarung dianggap lalakon pantun buhun ku sabab ngalalakonkeun Nagara Pasir Batang nu dianggap leuwih kolot ti batan karajaan-karajaan séjén di Tatar Sunda.
Eusi carita
Ngalalakonkeun kateuadilan di nagara Pasir Batang ku sabab putri sulung Purba Rarang hayang maténi adina anu bungsu Purba Sari alatan bapana ngawariskeun karajaan ka Purba Sari. Ku sabab Purba Sari leutik kénéh, nya kalungguhanana disuluran ku lanceukna, Purba Rarang. Di Kahiangan kacaturkeun Guru Minda meunang impian pinanggih jeung putri nu kacida geulisna sarimbag jeung kageulisan indungna, nyaéta Sunan Ambu. Nalika isukna Guru Minda madep ka Ibuna, Guru Minda ngalingling ngadeuleu maling (maling teuteup) ka nu jadi indung, nepi ka Sunan Ambu ngahukum anakna turun ka buana panca tengah (alam dunya) pikeun néangan pupujan atina tapi kalawan ngagunakeun baju sanghyang méga hideung, nyaéta lutung.
Dewa Agung, Bahuga, Way Kanan
Dewa Agung nyaéta salah sahiji Désa di kacamatan Bahuga, Kabupatén Way Kanan, Propinsi Sumatra Kalér, Indonésia.
Lutung Kasarung
Eusi carita
Di Buana Pancatengah Guru Minda nu minda rupa jadi Lutung turun di leuweung tuluy panggih jeung Aki Panyumpit nu dipapancénan ku Purba Rarang sangkan néwak Lutung alatan Prabu Tapa Ageung nu bobor tatapa ku cara ngadahar daging lutung. .} Aki Panyumpit tuluy mawa lutung ka istana, ngan ku sabab kacida héséna dipeuncit, samalah kalah ngaruksak taman, Purba Rarang nitah ka Si Léngsér pikeun ngahaturkeun éta lutung ka Purba Sari.
Sajarah Panalungtikan
Sanajan geus dipikawanoh ku lolobana urang Sunda, nu mimiti ngémbarkeun eusina dina wangun tulisan mah C.M. Pleyte. Pleyte ngadadasaran édisina kana catetan Argasasmita, mantri kudang kopi Kawunglarang. Sajaba ti éta, F.S. Éringa ngajadikeun Lutung Kasarung jadi bahan panalungtikan disertasina di Universitas Léiden. Dina panalungtikanana, Éringa ngabahas struktur puisi dalapan engang (ostosilabik) nu nyampak dina téks anu digarapna. Ajip Rosidi nganalisis eusi carita Lutung Kasarung dina ulikanana ngeunaan sajarah sastra Sunda. Jakob Sumardjo ogé nganalisis sacara hermeuneutik eusining carita Pantun, kaasup lalakon Lutung Kasarung dina taun 2003.
Sandiwara
Saéstuna, adaptasi carita Lutung Kasarung nu munggaran teu leupas ti pokalna Wiranatakusumah V atawa Dalem Haji. Tarékahna dimimtian ku magelarkeun sandiwara Lutung Kasarung dina acara Kongrés Jawa (Java Congres) di Bandung taun 1921. Pagelaranna mangsa harita kawilang rongkah pisan, nepika Mangkunegoro ti Solo nganggap yén éta pagelaran téh hiji pintonan anu matak helok. Ieu karya téh mangrupa kolaborasi antara Bupati Bandung, Kartabrata, D.K. Ardiwinata, jeung Yudadibrata.
Gending Karesmén
Taun 1950-an, R.T.A. Sunarya ngangkat ieu carita dina pagelaran Gending Karesmén. Pagelaran Gending Karesmén Lutung Kasarung nu disutradaraan ku R.T.A. Sunarya nu pangsuksésna nyaéta taun 1952, nalika Upit Sarimanah jeung Barli Sasmitawinata midang dina éta pagelaran.
Prosa jeung Puisi (Dangding)
Dina wangun prosa ditulis ku Ahmad Bakri dina taun 1975. Dina wangun dangding ditulis ku Sayudi taun 1985 nu saméméhna geus diproduksi dina wangun rékaman tembang (1982).
(218863) 2006 WO127
Ari (218863) 2006 WO127 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.551, sedengkeun magnitudo mutlakna 16.3. Ari nu jadi référénsina mah nyaéta MPO�352355.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Pakiraman, Simpang Kanan, Aceh Singkil
Pakiraman nyaéta salah sahiji Gampong di kacamatan Simpang Kanan, Kabupatén Aceh Singkil, Propinsi Acéh, Indonésia.
Tidar Kuranji, Maro Sebo Ilir, Batanghari
Tidar Kuranji nyaéta salah sahiji désa di kacamatan Maro Sebo Ilir, Kabupatén Batanghari, Propinsi Jambi, Indonésia.
2013 YZ37
Ari 2013 YZ37 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.445, sedengkeun magnitudo mutlakna 19.8. Ari nu jadi référénsina mah nyaéta MPO 403055.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
1659
Taun ka-1659 Maséhi dina Kalénder Grégorian.
Maduma, Sorkam Barat, Tapanuli Tengah
Maduma nyaéta salah sahiji Désa di kacamatan Sorkam Barat, Kabupatén Tapanuli Tengah, Propinsi Sumatra Kalér, Indonésia.
SMAS Yapida
SMAS Yapida nyaéta Sakola Menengah Atas Swasta anu aya di Kabupatén Bogor. Alamat lengkepna di Kp. Sanding Rt/Rw3/6, Kalurahan/Désa Bojong Nangka Kacamatan Gunung Putri, Kabupatén Bogor, Jawa Kulon kalawan nomor NPSN 20232409.
Aneuk Batee, Sukamakmur, Aceh Besar
Aneuk Batee nyaéta salah sahiji Gampong di kacamatan Sukamakmur, Kabupatén Aceh Besar, Propinsi Acéh, Indonésia.
2015 RW2
Ari 2015 RW2 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.433, sedengkeun magnitudo mutlakna 27.4. Ari nu jadi référénsina mah nyaéta MPO 369261.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Tanjungmekar, Tanjungkerta, Sumedang
Tanjungmekar nyaéta salah sahiji désa di kacamatan Tanjungkerta, Kabupatén Sumedang, Propinsi Jawa Barat, Indonésia.
Gagak Lumayung
Gagak Lumayung mangrupa sebutan lain pikeun Rajasangara atawa Kéan Santang, putra Sri Baduga Maharaja (Ratu Jayadéwata, salah saurang raja Sunda nu mashur, nu katelah Prabu Siliwangi).
Kuta Batu, Simpang Kanan, Aceh Singkil
Kuta Batu nyaéta salah sahiji Gampong di kacamatan Simpang Kanan, Kabupatén Aceh Singkil, Propinsi Acéh, Indonésia.
Marihat Bandar, Bandar, Simalungun
Marihat Bandar nyaéta salah sahiji Désa di kacamatan Bandar, Kabupatén Simalungun, Propinsi Sumatra Kalér, Indonésia.
Karang Agung, Pakuan Ratu, Way Kanan
Karang Agung nyaéta salah sahiji Désa di kacamatan Pakuan Ratu, Kabupatén Way Kanan, Propinsi Sumatra Kalér, Indonésia.
Kehidupan Baru, Maro Sebo Ilir, Batanghari
Kehidupan Baru nyaéta salah sahiji désa di kacamatan Maro Sebo Ilir, Kabupatén Batanghari, Propinsi Jambi, Indonésia.
Stasion Cigombong
Stasion Cigombong (Kode: CGB) (Aksara Sunda Baku: ) nyaéta hiji stasion karéta api nu perenahna di Cigombong, Cigombong, Bogor. Stasion anu boga kaluhuran +699 méter ieu kaasup Daérah Operasi I Jakarta. Stasion ieu boga dua jalur, jalur 2 minangka jalur lurus. Kiwari ngan KA Pangrango anu ngalayanan stasion Cigombong.
Tingali ogé
Karéta api
Tumbu kaluar
Situs resmi PT Kereta Api Indonesia
Bengkel, Busungbiu, Buleleng
Bengkel nyaéta salah sahiji Désa di Kacamatan Busungbiu, Kabupatén Buleleng, Propinsi Bali, Indonésia. Ari kode posna nyaéta 81154.
(482250) 2011 LL2
Ari 2011 LL2 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.096, sedengkeun magnitudo mutlakna 19.9. Ari nu jadi référénsina mah nyaéta MPO 409209.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
2011 FB29
Ari 2011 FB29 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.481, sedengkeun magnitudo mutlakna 20.3. Ari nu jadi référénsina mah nyaéta MPO 202509.
Kedungurang, Gumelar, Banyumas
Kedungurang nyaéta salah sahiji désa di Kacamatan Gumelar, Kabupatén Banyumas, Propinsi Jawa Tengah, Indonésia.
2011 FB29
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
2007 CF19
Ari 2007 CF19 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.633, sedengkeun magnitudo mutlakna 18.8. Ari nu jadi référénsina mah nyaéta MPO 216065.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Nagori Bandar, Bandar, Simalungun
Nagori Bandar nyaéta salah sahiji Désa di kacamatan Bandar, Kabupatén Simalungun, Propinsi Sumatra Kalér, Indonésia.
Sidikalang, Sorkam Barat, Tapanuli Tengah
Sidikalang nyaéta salah sahiji Désa di kacamatan Sorkam Barat, Kabupatén Tapanuli Tengah, Propinsi Sumatra Kalér, Indonésia.
2016 RN20
Ari 2016 RN20 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.073, sedengkeun magnitudo mutlakna 28.2. Ari nu jadi référénsina mah nyaéta MPO�389391.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
2002 XE84
Ari 2002 XE84 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.663, sedengkeun magnitudo mutlakna 20.7. Ari nu jadi référénsina mah nyaéta MPO41897.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
2011 BB
Ari 2011 BB mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.623, sedengkeun magnitudo mutlakna 20.4. Ari nu jadi référénsina mah nyaéta MPO�317648.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
2015 GF1
Ari 2015 GF1 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.588, sedengkeun magnitudo mutlakna 22.6. Ari nu jadi référénsina mah nyaéta MPO�369259.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
1658
Taun ka-1658 Maséhi dina Kalénder Grégorian.
Kasultanan Acéh
Kasultanan Acéh, atawa Karajaan Acéh Darussalam (basa Acéh: Keurajeuën Acéh Darussalam; dina hurup pégon: كاورجاون اچيه دارالسلام) minangka kasultanan Islam nu perenahna aya di Propinsi Acéh, Indonésia. Kalawan Sultan kahijina nyaéta Sultan Ali Mughayat Syah. Mangsa 1607-1636 Acéh jadi kasohor sabab majuna di widang pulitik, ékonomi-padagangan, hubungan internasional, kuatna angkatan perang jeung mekarkeun kabudayaan sarta ngukuhkeun kahirupan agama Islam.
Asal Mimitina
Numutkeun sumber ti Cina jeung hikayat-hikayat sarta legenda nepi ka warta Portugis, Tomé Pires yén saméméh Kasultanan Acéh Darussalam geus aya kasultanan-kasultanan. Numutkeun warta ti Cina nyaéta Chau-Ju-Kua jeung Kitab Negarakartagama yasana Prapanca, Lambri atawa Lamuri atawa Ramni disebut salaku karajaan nu aya nalika abad ka-13-14 M sarta aya di handapeun Sriwijaya jeung Majapahit. Sanggeus éta, Sultan Ali Mughayat Syah nu ngarana di warta Portugis disebut Raja Brahim, ngaleupaskeun diri ti kakawasaan karajaan Pedir taun 1520 jeung dina mangsa éta ogé nyokot karajaan Daya ka kakawasaan Acéh. Mangsa harita, Sultan Ali Mughayat Shah ti Acéh boga tarékah pikeun ngahijikeun kabéh kakuatan anti-Portugis pikeun ngusir kolonial ti markasna di Pidië (1521) jeung Pasai (1524). Cara ieu ngawengku usaha bangsawan jeung rahayat mangsa harita. Ti dinya dataran basisir kalér nu subur dihijikeun ku walungan Acéh (Acéh Besar, urang Éropa nyebutna Atjéh Proper atawa Groot-Atjeh) nu diwatesan ku pasir-pasir nu handap. Rahayat Samudera Pasai bisa disebut salaku bangsa nu nyorangan sanajan maké basa Acéh, ngaku ka sultan-sultan Acéh jeung nganggap dirina urang Acéh. Sanggeus dihijikeun, sakabéh kulawarga Sultan dihijikeun kalawan dibéré kalungguhan nu penting di Pidië, Pasai jeung puseur penting kasultanan Acéh di basisir Kulon. Padagang asing bisa dagang tapi ngan bisa di puseur dayeuh, deukeut muhara walungan Acéh-Banda Acéh Darussalam.
Peran penting Banda Acéh Darussalam nyaéta minangka jalur anyar padagang Muslim ngaliwatan Selat Sunda teu deui ngaliwatan Selat Malaka ngalantarankeun mangsa abad ka-19, jumlah rahayat di Acéh Besar jadi daérah pangpadetna di Sumatera kalawan jumlah penduduk 300.000 jalma. Salila saabad diplomasi jeung nalukeun daérah sakurilingna nu dilancarkeun ku Ali Muhayat, kabeungharan puseurdayeuh-palabuan éta disawang yén sultan-sultan sanggeus Sultan Ali Mughayat Syah bisa nalukeun kaum ménak nu masih gumantung kana hasil tatanén salaku sumber kabeungharana. Kawijakan kasultanan nyaéta sakabéh ménak kudu ngarojong kana kawijakan nu maksudna pikeun ngahontal kadigjayaan ngaliwatan dua ambisi: ngusir Portugis ti Selat Malaja jeung nyekel monopoli ékspor hasil produksi Sumatra jeung Malaya.
Raketna Kasultanan Acéh jeung Asia Barat utamana Turki ngalantarankeun Sultan Ala'ad-din Riayat Shah al-Kahar (1537-1571) nyokot jalur resmi pikeun ngaku kana kakawasaan Sultan Turki di luhur Acéh kalawan upeti bantuan militér Turki pikeun ngalawan Portugis. Tawis Katineung éta tuluy dihirupkeun ku Kasultanan Acéh ngaliwatan dipakéna kélébét (basa Acéh: alam) beureum Kasultanan Ottoman ogé disimpena meriam gedé lada secupak (takaran hijian pikeun lada) nu ngajaga dalam (istana raja jeung buruana) di Banda Acéh. Kélébét jeung meriam ieu dipihormat minangka paméréan Khalifah, lambang yén karajaan handapna bakal terus dijaga.
Sultan Ali Mughayat tilem taun 1530 sarta di kurebkeun di Kandang XII Banda Acéh. Tuluy kakawasaan diteruskeun ku Sultan Ala'ad-din Riayat Shah al-Kahar (1537-1571). Dina taun 1563, Sultan Ala'ad-din Riayat Shah al-Kahar ngirim utusan ka Konstantinopél ménta bantuan dina usaha ngalawan Portugis. Dua taun sanggeus éta bantuan datang ti Turki. Kalawan kakuatan tentara Sultan Alaud-din Riayat Shah al-Kahar anjeunna loba nyerang jeung nalukeun loba karajaan saperti Batak, Aru jeung Barus. Pikeun ngajaga kautuhan kasultanan, Sultan nempatkeun salaki ti dulur awéwéna di Barus kalawan gelar Sultan Barus, dua urang putra Sultan diangkat jadi Sultan Aru jeung Sultan Pariaman kalawan gelar resmi Sultan Ghori jeung Sultan Mughal sarta sababaraha daérah pangaruh Kasultanan Acéh ditempatkeun wakil-wakilna ti Acéh.
Nalika taun 1537, 1547 jeung 1568 Sultan nyerang Johor jeung Malaka ngaliwatan tangtara anu gedé ogé dibantuan ku tangtara Turki anu diperbantukeun di sababaraha meriam nu ukurana leutik jeung gedé. Upaya pikeun ngalegakeun kasultanan dituluykeun ku Sultan Pariaman nu maréntah ti taun 1568 nepi ka 1588 sarta nalukeun Malaka taun 1573 jeung ka Pérak taun 1575. Disagédéngeun éta, ngayakeun tali kerjasama jeung Ratu Kalinyamat di Japara. Nalika perang di Pérak 1579 Sultan Ahmad maot. Garwa jeung budakna dibawa ka Acéh tuluy ditikahkeun jeung putri Sultan nu saterusna bakal ngagantikeun Sultan kalawan gelar Sultan Alauddin Mansur Syah.
Mangsa Kajayaan
Mangsa kajayaan Kasultanan Acéh boh di jero boh di luar nagri aya di mangsa kakawasaan Sultan Iskandar Muda (1607-1636). Kawasa kasultanan dilaksanakeun kalawan lancar ka sakabéh palabuan penting di basisir kulon Sumatera jeung ka basisir wétan nepi ka Asahan di kidul. Lalayaran dina maksud nalukeun daérah séjén nepi ka Pahang, di basisir wétan Semenanjung Malaya ogé padagang asing dipaksa taluk kana kakawasaana. Karajaan beunghar sarta jadi puseur élmu pangaweruh nu euweuh babandinganana. Di widang pulitik Sultan Iskandar Muda geus nalukeun daérah-daérah nu aya di basisir wétan jeung kulon. Kitu ogé Johor di Semenanjung Malaysia nu geus diserang tuluy ngaku kana kakawasaan Kasultanan Acéh Darussalam. Kalungguhan Portugis di Malaka beuki kaancam jeung tuluy diserang, sanajan runtagna Malaka salaku puseur padagangan di Asia Tenggara di taun 1641 ku VOC Walanda.
Hubungan pulitik jeung nagara di Wétan Tengah beuki dironjatkeun jeung kitu ogé hubungan padagangan utamana jeung Mesir, Turki, Arab, Prancis, Inggris, Afrika, India, Cina jeung Jepang. Komoditas nu diimpor nyaéta béas, guci, gula (sakar), sakar lumat, anggur, kurma, timah bodas jeung hideung, beusi, tékstil ti katun, lawon batik mori, pinggan jeung mangkok, kipas, kertas, opium, cai mawar jeung sajabana nu disebut dina Kitab Adat Acéh. Sedengkeun komoditas nu di ékspor ti Acéh nyaéta kai cendana, saapan, gandarukem (resin), damar, getah perca, obat-obatan, minyak seungit, rasamala, kapur barus, bunga lawang, lada, gading, lilin, tali beubeur, sutra, porselin, pakéan, minyak jeung emas.
Kitu ogé kamajuan Acéh dina widang padagangan sanajan saméméh datangna urang Inggris jeung Walanda geus mapan tapi sanggeus ayana dua padagang bangsa Barat éta pulitik jeung sistem padagangan Kasultanan Acéh ngalaman parobahan sabab sistem padagangan dua bangsa éta ngaliwatan perantara jeung padagang-padagang asing éta teu paham kana cara padagangan di Acéh. Dina widang kaagamaan, Kasultanan Acéh geus boga sistem birokrasi nu hadé jeung aturan hukum anu kacatet dina Adat Makeuta Alam atawa Kanun Makeuta Alam. Iskandar Muda ngarojong ogé kamekaran kaagamaan nu diajarkeun ku ulama-ulama utamana sufismeu atawa tasawuf Wandatul Wujud atawa Wujuddiyah, pamikiran mistiko-filosofis nu diajarkeun ku Hamzah al-Fansuri. Sultan Iskandar Muda maot taun 1641.
Sultan Iskandar Muda salaku Sultan Acéh anu gedé, boga tilu cita-cita pikeun kamajuan Kasultanan Acéh, nyaéta:
Kamunduran jeung Perang Acéh
Taun 1873-1904 mimiti Perang Acéh diumumkeun nu disebut-sebut salaku perang panglilana, pangkuatna jeung panggedéna sabab dirojong ogé ku motivasi kaagamaan ngalawan kafir nu dipikawanoh ku Perang Sabil. Dina perang éta, Jenderal Johler ditémbak kaping 14 April 1873. Kaping 9 Désémber 1873 tangtara Walanda datang jeung ngawasaan Acéh. Tapi Sultan jeung putrana nu masih leutik, kulawargana, sarta Panglima Polim bisa ngungsi. Gempuran pasukan Acéh dipingpin ku Uléëbalang jeung ulama. Di antarana, Panglima Polim, Habib Abdurrahman, Teuku Cik Di Tiro jeung Teuku Umar sarta garwana Cut Nyak Din. Di Kampung Tunga, pasukan Acéh bisa ngéléhkeun Walanda nepi ka pamingpinna Jenderal Pel ditembak nalika taun 1878. Taun 1880 tangtara Walanda ngarasa kalungguhana teu aman tuluy mundur. Tapi taun 1884 Walanda balik deui kalawan hasil nu sia-sia. Sanggeus perlawanan jeung prakték adudomba, pangaruh Kasultanan Acéh beuki lila beuki ngaleungit.