Chapter XLVIII: Preface: TO SECOND EDITION xi (45)

The name is a form of KALINGA, a very ancient name for the region known as the "NORTHERN CIRCARS," (q.v.), _i.e._ the Telugu coast of the Bay of Bengal, or, to express it otherwise in general terms, for that coast which extends from the Kistna to the Mahānadī. "The _Kalingas_" also appear frequently, after the Pauranic fashion, as an ethnic name in the old Sanskrit lists of races. _Kalinga_ appears in the earliest of Indian inscriptions, viz. in the edicts of Aśoka, and specifically in that famous edict (XIII.) remaining in fragments at Girnār and Kapurdi-giri, and more completely at Khālsī, which preserves the link, almost unique from the Indian side, connecting the histories of India and of the Greeks, by recording the names of Antiochus, Ptolemy, Antigonus, Magas, and Alexander.

Kalinga is a kingdom constantly mentioned in the Buddhist and historical legends of Ceylon; and we find commemoration of the kingdom of KALINGA and of the capital city of KALINGA_nagara_ (_e.g._ in _Ind. Antiq._ iii. 152, x. 243). It was from a daughter of a King of Kalinga that sprang, according to the Mahawanso, the famous Wijayo, the civilizer of Ceylon and the founder of its ancient royal race.

KALINGA_patam_, a port of the Ganjam district, still preserves the ancient name of Kalinga, though its identity with the Kalinganagara of the inscriptions is not to be assumed. The name in later, but still ancient, inscriptions appears occasionally as _Tri-Kalinga_, "the Three Kalingas"; and this probably, in a Telugu version _Mūḍu-Kalinga_, having that meaning, is the original of the _Modogalinga_ of Pliny in one of the passages quoted from him. (The possible connection which obviously suggests itself of this name _Trikalinga_ with the names _Tilinga_ and _Tilingāna_, applied, at least since the Middle Ages, to the same region, will be noticed under TELINGA).

The coast of Kalinga appears to be that part of the continent whence commerce with the Archipelago at an early date, and emigration thither, was most rife; and the name appears to have been in great measure adopted in the Archipelago as the designation of India in general, or of the whole of the Peninsular part of it. Throughout the book of Malay historical legends called the _Sijara Malayu_ the word _Kaling_ or _Kling_ is used for India in general, but more particularly for the southern parts (see _Journ. Ind. Archip._ v. 133). And the statement of Forrest (_Voyage to Mergui Archip._ 1792, p. 82) that Macassar "Indostan" was called "_Neegree Telinga_" (i.e. _Nagara Telinga_) illustrates the same thing and also the substantial identity of the names Telinga, Kalinga.

The name _Kling_, applied to settlers of Indian origin, makes its appearance in the Portuguese narratives immediately after the conquest of Malacca (1511). At the present day most, if not all of the Klings of Singapore come, not from the "Northern Circars," but from Tanjore, a purely Tamil district. And thus it is that so good an authority as Roorda van Eijsinga translates _Kalīng_ by 'Coromandel people.' They are either Hindūs or Labbais (see LUBBYE). The latter class in British India never take domestic service with Europeans, whilst they seem to succeed well in that capacity in Singapore. "In 1876," writes Dr. Burnell, "the head-servant at Bekker's great hotel there was a very good specimen of the Nagūr Labbais; and to my surprise he recollected me as the head assistant-collector of Tanjore, which I had been some ten years before." The Hindu Klings appear to be chiefly drivers of hackney carriages and keepers of eating-houses. There is a Śiva temple in Singapore, which is served by PANDĀRĀMS (q.v.). The only Brahmans there in 1876 were certain convicts. It may be noticed that Calingas is the name of a heathen tribe of (alleged) Malay origin in the east of N. Luzon (Philippine Islands).

B.C. c. 250.—"Great is KALIÑGA conquered by the King Piyadasi, beloved of
the Devas. There have been hundreds of thousands of creatures carried
off.... On learning it the King ... has immediately after the acquisition
of KALIÑGA, turned to religion, he has occupied himself with religion, he
has conceived a zeal for religion, he applies himself to the spread of
religion...."—Edict XIII. of Piyadasi (_i.e._ Aśoka), after _M. Senart_,
in _Ind. Antiq._ x. 271. [And see _V. A. Smith, Asoka_, 129 _seq._]

A.D. 60-70.—"... multarumque gentium cognomen Bragmanae, quorum _Macco_
(or _Macto_) CALINGAE ... gentes CALINGAE mari proximi, et supra Mandaei,
Malli quorum Mons Mallus, finisque tractus ejus Ganges ... novissima
gente Gangaridum CALINGARUM. Regia Pertalis vocatur ... Insula in Gange
est magnae amplitudinis gentem continens unam, nomine _Modo_GALINGAM.

"Ab ostio Gangis ad promontorium CALINGON et oppidum Dandaguda DCXXV.
mil. passuum."—_Pliny, Hist. Nat._ vi. 18, 19, 20.

"In CALINGIS ejusdem Indiae gente quinquennes concipere feminas, octavum
vitae annum non excedere."—_Ibid._ vii. 2.

c. 460.—"In the land of Wango, in the capital of Wango, there was
formerly a certain Wango King. The daughter of the King of KALINGA was
the principal queen of that monarch.

"That sovereign had a daughter (named Suppadewi) by his queen.
Fortune-tellers predicted that she would connect herself with the king of
animals (the lion), &c."—_Mahawanso_, ch. vi. (_Turnour_, p. 43).

c. 550.—In the "Bṛhat-Saṅhitâ" of Varāhamihira, as translated by Prof.
Kern in the _J. R. As. Soc._, KALINGA appears as the name of a country in
iv. 82, 86, 231, and "the KALINGAS" as an ethnic name in iv. 461, 468, v.
65, 239.

c. 640.—"After having travelled from 1400 to 1500 _li_, he (Hwen Thsang)
arrived at the Kingdom of KIELINGKIA (_Kaliñga_). Continuous forests and
jungles extend for many hundreds of _li_. The kingdom produces wild
elephants of a black colour, which are much valued in the neighbouring
realms.[150] In ancient times the kingdom of KALINGA possessed a dense
population, insomuch that in the streets shoulders rubbed, and the naves
of waggon-wheels jostled; if the passengers but lifted their sleeves an
awning of immense extent was formed...."—_Pèlerins Bouddh._ iii. 92-93.

c. 1045.—"Bhíshma said to the prince: 'There formerly came, on a visit to
me, a Brahman, from the KALINGA country....'"—_Vishnu Purāna_, in _H. H.
Wilson's Works_, viii. 75.

(_Trikalinga_).

A.D. c. 150.—"... Τρίγλυπτον, το καὶ Τρίλιγγον, Βασιλείον· ἐν ταύτῃ
ἀλεκτρυόνες λέγονται εἴναι πωγωνίαι, καὶ κόρακες καὶ ψιττακοὶ
λευκοὶ."—_Ptolemy_, vi. 2, 23.

(A.D. —?).—Copper Grant of which a summary is given, in which the
ancestors of the Donors are Vijáya Krishna and Siva Gupta Deva, monarch
of the THREE KALINGAS.—_Proc. As. Soc. Bengal_, 1872, p. 171.

A.D. 876.—"... a god amongst principal and inferior kings—the chief of
the devotees of Siva—Lord of TRIKALINGA—lord of the three principalities
of the Gajapati (see COSPETIR), Aswapati, and Narapati...."—_Copper Grant
from near Jabalpur_, in _J.A.S.B._, viii. Pt. i. p. 484.

c. 12th century.—"... The devout worshipper of Maheçvara, most venerable,
great ruler of rulers, and Sovereign Lord, the glory of the Lunar race,
and King of the THREE KALINGAS, Çri Mahábhava Gupta Deva...."—_Copper
Grant from Sambulpur_, in _J.A.S.B._ xlvi. Pt. i. p. 177.

"... the fourth of the _Agasti_ family, student of the _Kánva_ section of
the Yajur Veda, emigrant from TRÍKALINGA ... by name Koṇḍadeva, son of
Rámaçarmá."—_Ibid._

(_Kling_).

1511.—"... And beyond all these arguments which the merchants laid before
Afonso Dalboquerque, he himself had certain information that the
principal reason why this Javanese (_este Iao_) practised these doings
was because he could not bear that the QUILINS and _Chitims_ (see CHETTY)
who were Hindoos (_Gentios_) should be out of his
jurisdiction."—_Alboquerque, Commentaries_, Hak. Soc. iii. 146.

" "For in Malaca, as there was a continual traffic of people of
many nations, each nation maintained apart its own customs and
administration of justice, so that there was in the city one BENDARÁ
(q.v.) of the natives, of Moors and heathen severally; a Bendará of the
foreigners; a Bendará of the foreign merchants of each class severally;
to wit, of the Chins, of the Leqeos (LOO-CHOO people), of the people of
Siam, of Pegu, of the QUELINS, of the merchants from within Cape Comorin,
of the merchants of India (_i.e._ of the Western Coast), of the merchants
of Bengala...."—_Correa_, ii. 253.

[1533.—"QUELYS." See under TUAN.]

1552.—"E repartidos os nossos em quadrilhas roubarão a cidade, et com
quãto se não buleo com as casas dos QUELINS, nem dos Pegus, nem dos Jaos
..."—_Castanheda_, iii. 208; see also ii. 355.

De Bry terms these people QUILLINES (iii. 98, &c.)

1601.—"5. His Majesty shall repopulate the burnt suburb (of Malacca)
called _Campo_ CLIN ..."—Agreement between the King of Johore and the
Dutch, in _Valentijn_ v. 332. [In Malay _Kampong_ K'LING or KLING, 'Kling
village.']

1602.—"About their loynes they weare a kind of Callico-cloth, which is
made at CLYN in manner of a silke girdle."—_E. Scot_, in _Purchas_, i.
165.

1604.—"If it were not for the _Sabindar_ (see SHABUNDER), the Admirall,
and one or two more which are CLYN-men borne, there were no living for a
Christian among them...."—_Ibid._ i. 175.

1605.—"The fifteenth of Iune here arrived _Nockhoda_ (NACODA) _Tingall_,
a CLING-man from Banda...."—_Capt. Saris_, in _Purchas_, i. 385.

1610.—"His Majesty should order that all the Portuguese and QUELINS
merchants of San Thomé, who buy goods in Malacca and export them to
India, San Thomé, and Bengala should pay the export duties, as the
Javanese (_os Jaos_) who bring them in pay the import duties."—_Livro das
Monções_, 318.

1613.—See remarks under CHELING, and, in the quotation from Godinho de
Eredia, "CAMPON CHELIM" and "CHELIS of Coromandel."

1868.—"The KLINGS of Western India are a numerous body of Mahometans, and
... are petty merchants and shopkeepers."—_Wallace, Malay Archip._, ed.
1880, p. 20.

" "The foreign residents in Singapore mainly consist of two rival
races ... viz. KLINGS from the Coromandel Coast of India, and Chinese....
The KLINGS are universally the hack-carriage (gharry) drivers, and
private grooms (syces), and they also monopolize the washing of
clothes.... But besides this class there are KLINGS who amass money as
tradesmen and merchants, and become rich."—_Collingwood, Rambles of a
Naturalist_, 268-9.

KOBANG, s. The name (lit. 'greater division') of a Japanese gold coin, of the same form and class as the OBANG (q.v.). The coin was issued occasionally from 1580 to 1860, and its most usual weight was 222 grs. troy. The shape was oblong, of an average length of 2½ inches and width of 1½.

[1599.—"COWPAN." See under TAEL.]

1616.—"Aug. 22.—About 10 a clock we departed from Shrongo, and paid our
host for the howse a bar of COBAN gould, vallued at 5 _tais_ 4
_mas_...."—_Cocks's Diary_, i. 165.

" Sept. 17.—"I received two bars COBAN gould with two ichibos (see
ITZEBOO) of 4 to a COBAN, all gould, of Mr. Eaton to be acco. for as I
should have occasion to use them."—_Ibid._ 176.

1705.—"Outre ces roupies il y a encore des pièces d'or qu'on appelle
COUPANS, qui valent dix-neuf roupies.... Ces pièces s'appellant coupans
parce-qu'elles sont longues, et si plates qu'on en pourroit _couper_, et
c'est par allusion à notre langue qu'on les appellent ainsi."—_Luillier_,
256-7.

1727.—"My friend took my advice and complimented the Doctor with five
_Japon_ CUPANGS, or fifty Dutch Dollars."—_A. Hamilton_, ii. 86; [ed.
1744, ii. 85].

1726.—"1 gold KOEBANG (which is no more seen now) used to make 10 ryx
dollars, 1 Itzebo making 2½ ryx dollars."—_Valentijn_, iv. 356.

1768-71.—"The coins current at Batavia are the following:—The milled
Dutch gold ducat, which is worth 6 gilders and 12 stivers; the Japan gold
COUPANGS, of which the old go for 24 gilders, and the new for 14 gilders
and 8 stivers."—_Stavorinus_, E.T. i. 307.

[1813.—"COPANG." See under MACE.]

1880.—"Never give a KOBANG to a cat."—_Jap. Proverb_, in _Miss Bird_, i.
367.

KOËL, s. This is the common name in northern India of _Eudynamys orientalis_, L. (Fam. of _Cuckoos_), also called _kokilā_ and _koklā_. The name _koīl_ is taken from its cry during the breeding season, "_ku-il, ku-il_, increasing in vigour and intensity as it goes on. The male bird has also another note, which Blyth syllables as _Ho-whee-ho_, or _Ho-a-o_, or _Ho-y-o_. When it takes flight it has yet another somewhat melodious and rich liquid call; all thoroughly cuculine." (_Jerdon._)

c. 1526.—"Another is the KOEL, which in length may be equal to the crow,
but is much thinner. It has a kind of song, and is the nightingale of
Hindustan. It is respected by the natives of Hindustan as much as the
nightingale is by us. It inhabits gardens where the trees are close
planted."—_Baber_, p. 323.

c. 1590.—"The KOYIL resembles the myneh (see MYNA), but is blacker, and
has red eyes and a long tail. It is fabled to be enamoured of the rose,
in the same manner as the nightingale."—_Ayeen_, ed. _Gladwin_, ii. 381;
[ed. _Jarrett_, iii. 121].

c. 1790.—"Le plaisir que cause la fraîcheur dont on jouit sous cette
belle verdure est augmenté encore par le gazouillement des oiseaux et les
cris clairs et perçans du KOEWIL...."—_Haafner_, ii. 9.

1810.—"The KOKEELA and a few other birds of song."—_Maria Graham_, 22.

1883.—"This same crow-pheasant has a second or third cousin called the
KOEL, which deposits its eggs in the nest of the crow, and has its young
brought up by that discreditable foster-parent. Now this bird supposes
that it has a musical voice, and devotes the best part of the night to
vocal exercise, after the manner of the nightingale. You may call it the
Indian nightingale if you like. There is a difference however in its song
... when it gets to the very top of its pitch, its voice cracks and there
is an end of it, or rather there is not, for the persevering musician
begins again.... Does not the Maratha novelist, dwelling on the delights
of a spring morning in an Indian village, tell how the air was filled
with the dulcet melody of the KOEL, the green parrot, and the
peacock?"—_Tribes on My Frontier_, 156.

KOHINOR, n.p. Pers. _Koh-i-nūr_, 'Mountain of Light'; the name of one of the most famous diamonds in the world. It was an item in the Deccan booty of Alāuddīn Khiljī (dd. 1316), and was surrendered to Baber (or more precisely to his son Humāyūn) on the capture of Agra (1526). It remained in the possession of the Moghul dynasty till Nādir extorted it at Delhi from the conquered Mahommed Shāh (1739). After Nādir's death it came into the hands of Ahmed Shāh, the founder of the Afghān monarchy. Shāh Shujā', Ahmed's grandson, had in turn to give it up to Ranjīt Singh when a fugitive in his dominions. On the annexation of the Punjab in 1849 it passed to the English, and is now among the Crown jewels of England. Before it reached that position it ran through strange risks, as may be read in a most diverting story told by Bosworth Smith in his _Life of Lord Lawrence_ (i. 327-8). In 1850-51, before being shown at the Great Exhibition in Hyde Park, it went through a process of cutting which, for reasons unintelligible to ordinary mortals, reduced its weight from 186-1/16 carats to 106-1/16. [See an interesting note in _Ball's Tavernier_, ii. 431 _seqq._]

1526.—"In the battle in which Ibrâhim was defeated, Bikermâjit (Raja of
Gwalior) was sent to hell. Bikermâjit's family ... were at this moment in
Agra. When Hûmâiûn arrived ... (he) did not permit them to be plundered.
Of their own free will they presented to Hûmâiûn a _peshkesh_ (see
PESHCUSH), consisting of a quantity of jewels and precious stones. Among
these was one famous diamond which had been acquired by Sultân Alâeddîn.
It is so valuable that a judge of diamonds valued it at half the daily
expense of the whole world. It is about eight mishkals...."—_Baber_, p.
308.

1676.—(With an engraving of the stone.) "This diamond belongs to the
Great Mogul ... and it weighs 319 _Ratis_ (see RUTTEE) and a half, which
make 279 and nine 16ths of our Carats; when it was rough it weigh'd 907
_Ratis_, which make 793 carats."—_Tavernier_, E.T. ii. 148; [ed. _Ball_,
ii. 123].

[1842.—"In one of the bracelets was the COHI NOOR, known to be one of the
largest diamonds in the world."—_Elphinstone, Caubul_, i. 68.]

1856.—

"He (Akbar) bears no weapon, save his dagger, hid
Up to the ivory haft in muslin swathes;
No ornament but that one famous gem,
MOUNTAIN OF LIGHT! bound with a silken thread
Upon his nervous wrist; more used, I ween,
To feel the rough strap of his buckler there."
_The Banyan Tree._

See also (1876) Browning, Epilogue to _Pacchiarotto_, &c.

KOOKRY, s. Hind. _kukrī_, [which originally means 'a twisted skein of thread,' from _kūknā_, 'to wind'; and then anything curved]. The peculiar weapon of the Goorkhas, a bill, admirably designed and poised for hewing a branch or a foe. [See engravings in _Egerton, Handbook of Indian Arms_, pl. ix.]

1793.—"It is in felling small trees or shrubs, and lopping the branches
of others for this purpose that the dagger or knife worn by every
Nepaulian, and called KHOOKHERI, is chiefly employed."—_Kirkpatrick's
Nepaul_, 118.

[c. 1826.—"I hear my friend means to offer me a CUCKERY."—_Ld.
Combermere_, in _Life_, ii. 179.

[1828.—"We have seen some men supplied with COOKERIES, and the curved
knife of the Ghorka."—_Skinner, Excursions_, ii. 129.]

1866.—"A dense jungle of bamboo, through which we had to cut a way,
taking it by turns to lead, and hew a path through the tough stems with
my 'KUKRI,' which here proved of great service."—_Lt.-Col. T. Lewin, A
Fly on the Wheel_, p. 269.

KOOMKY, s. (See COOMKY.)

KOONBEE, KUNBEE, KOOLUMBEE, n.p. The name of the prevalent cultivating class in Guzerat and the Konkan, the Kurmī of N. India. Skt. _kuṭumba_. The _Kunbī_ is the pure Sudra, [but the N. India branch are beginning to assert a more respectable origin]. In the Deccan the title distinguished the cultivator from him who wore arms and preferred to be called a _Mahratta_ (_Drummond_).

[1598.—"The Canarijns and CORUMBIJNS are the Countrimen."—_Linschoten_,
Hak. Soc. i. 260.

[c. 1610.—"The natives are the Bramenis, Canarins and
COULOMBINS."—_Pyrard de Laval_, Hak. Soc. ii. 35.

[1813.—"A Sepoy of the Mharatta or COLUMBEE tribe."—_Forbes, Or. Mem._
2nd ed. i. 27.]

KOOT, s. Hind. _kuṭ_, from Skt. _kushṭa_, the _costum_ and _costus_ of the Roman writers. (See under PUTCHOCK.)

B.C. 16.—"COSTUM molle date, et blandi mihi thuris
honores."—_Propertius_, IV. vi. 5.

c. 70-80.—"Odorum causâ unguentorumque et deliciarum, si placet, etiam
superstitionis gratiâ emantur, quoniam tunc supplicamus et
COSTO."—_Pliny, Hist. Nat._ xxii. 56.

c. 80-90.—(From the Sinthus or Indus) "ἀντιφορτίζεται δὲ κόστος, βδέλλα,
λύκιον, νάρδος...."—_Periplus._

1563.—"_R._ And does not the Indian COSTUS grow in Guzarate?

"_O._ It grows in territory often subject to Guzarat, _i.e._ lying
between Bengal and Dely and Cambay, I mean the lands of Mamdou and
Chitor...."—_Garcia_, f. 72.

1584.—"COSTO _dulce_ from Zindi and Cambaia."—_Barret_, in _Hakl._ ii.
413.

KOOZA, s. A GOGLET, or pitcher of porous clay; corr. of Pers. _kūza_. Commonly used at Bombay.

[1611.—"One sack of CUSHER to make coho."—_Danvers, Letters_, i. 128.]

1690.—"Therefore they carry about with them KOUSERS or Jarrs of Water,
when they go abroad, to quench their thirst...."—_Ovington_, 295.

[1871.—"Many parts of India are celebrated for their COOJAHS or guglets,
but the finest are brought from Bussorah, being light, thin, and porous,
made from a whitish clay."—_Riddell, Ind. Domest. Econ._, 362.]

KOSHOON, s. This is a term which was affected by Tippoo Sahib in his military organisation, for a brigade, or a regiment in the larger Continental use of that word. His _Piādah 'askar_, or Regular Infantry, was formed into 5 _Kachahris_ (see CUTCHERRY), composed in all of 27 _Kushūns_. A MS. note on the copy of Kirkpatrick's _Letters_ in the India Office Library says that _Kushoon_ was properly Skt. _kshuni_ or _kshauni_, 'a grand division of the force of an Empire, as used in the _Mahābhārata_.' But the word adopted by Tippoo appears to be Turki. Thus we read in Quatremère's transl. from Abdurrazzāk: "He (Shāh Rukh) distributed to the emirs who commanded the _tomāns_ (corps of 10,000), the KOSHŪN (corps of 1000), the _sadeh_ (of 100), the _deheh_ (of 10), and even to the private soldiers, presents and rewards" (_Nots. et Exts._ xiv. 91; see also p. 89). Again: "The soldiers of Isfahan having heard of the amnesty accorded them, arrived, KOSHŪN by KOSHŪN." (_Ibid._ 130.) Vambéry gives ḲOSHŪN as Or. Turki for an army, a troop (literally whatever is composed of several parts).

[1753.—"... Kara-KUSHUN, are also foot soldiers ... the name is Turkish
and signifies black guard."—_Hanway_, I. pt. ii. 252.]

c. 1782.—"In the time of the deceased Nawab, the exercises ... of the
regular troops were ... performed, and the word given according to the
French system ... but now, the Sultan (Tippoo) ... changed the military
code ... and altered the technical terms or words of command ... to words
of the Persian and Turkish languages.... From the regular infantry 5000
men being selected, they were named KUSHOON, and the officer commanding
that body was called a Sipahdar...."—_Hist. of Tipu Sultan_, p. 31.

[1810.—"... with a division of five regular CUSHOONS...."—_Wilks,
Mysore_, reprint 1869, ii. 218.]

KOTOW, KOWTOW, s. From the Chinese _k'o-t'ou_, lit. 'knock-head'; the salutation used in China before the Emperor, his representatives, or his symbols, made by prostrations repeated a fixed number of times, the forehead touching the ground at each prostration. It is also used as the most respectful form of salutation from children to parents, and from servants to masters on formal occasions, &c.

This mode of homage belongs to old Pan-Asiatic practice. It was not, however, according to M. Pauthier, of indigenous antiquity at the Court of China, for it is not found in the ancient Book of Rites of the Cheu Dynasty, and he supposes it to have been introduced by the great destroyer and reorganiser, Tsin shi Hwangti, the Builder of the Wall. It had certainly become established by the 8th century of our era, for it is mentioned that the Ambassadors who came to Court from the famous Hārūn-al-Rashīd (A.D. 798) had to perform it. Its nature is mentioned by Marco Polo, and by the ambassadors of Shāh Rukh (see below). It was also the established ceremonial in the presence of the Mongol Khāns, and is described by Baber under the name of _kornish_. It was probably introduced into Persia in the time of the Mongol Princes of the house of Hulākū, and it continued to be in use in the time of Shāh 'Abbās. The custom indeed in Persia may possibly have come down from time immemorial, for, as the classical quotations show, it was of very ancient prevalence in that country. But the interruptions to Persian monarchy are perhaps against this. In English the term, which was made familiar by Lord Amherst's refusal to perform it at Pekin in 1816, is frequently used for servile acquiescence or adulation.

K'O-TOU-K'O-TOU! is often colloquially used for 'Thank you' (_E. C. Baber_).

c. B.C. 484.—"And afterwards when they were come to Susa in the king's
presence, and the guards ordered them to fall down and do obeisance, and
went so far as to use force to compel them, they refused, and said they
would never do any such thing, even were their heads thrust down to the
ground, for it was not their custom to worship men, and they had not come
to Persia for that purpose."—_Herodotus_, by _Rawlinson_, vii. 136.

c. B.C. 464.—"Themistocles ... first meets with Artabanus the Chiliarch,
and tells him that he was a Greek, and wished to have an interview with
the king.... But quoth he; 'Stranger, the laws of men are various.... You
Greeks, 'tis said, most admire liberty and equality, but to us of our
many and good laws the best is to honour the king, and adore him by
prostration, as the Image of God, the Preserver of all things.'...
Themistocles, on hearing these things, says to him: 'But I, O Artabanus,
... will myself obey your laws.'..."—_Plutarch, Themistoc._, xxvii.

c. B.C. 390.—"Conon, being sent by Pharnabazus to the king, on his
arrival, in accordance with Persian custom, first presented himself to
the Chiliarch Tithraustes who held the second rank in the empire, and
stated that he desired an interview with the king; for no one is admitted
without this. The officer replied: 'It can be at once; but consider
whether you think it best to have an interview, or to write the business
on which you come. For if you come into the presence you must needs
worship the king (what they call προσκυνεῖν). If this is disagreeable to
you you may commit your wishes to me, without doubt of their being as
well accomplished.' Then Conon says: 'Indeed it is not disagreeable to me
to pay the king any honour whatever. But I fear lest I bring discredit
upon my city, if belonging to a state which is wont to rule over other
nations I adopt manners which are not her own, but those of foreigners.'
Hence he delivered his wishes in writing to the officer."—_Corn. Nepos,
Conon_, c. iv.

B.C. 324.—"But he (Alexander) was now downhearted, and beginning to be
despairing towards the divinity, and suspicious towards his friends.
Especially he dreaded Antipater and his sons. Of these Iolas was the
Chief Cupbearer, whilst Kasander had come but lately. So the latter,
seeing certain Barbarians prostrating themselves (προσκυνοῦντας), a sort
of thing which he, having been brought up in Greek fashion, had never
witnessed before, broke into fits of laughter. But Alexander in a rage
gript him fast by the hair with both hands, and knocked his head against
the wall."—_Plutarch, Alexander_, lxxiv.

A.D. 798.—"In the 14th year of Tchin-yuan, the Khalif Galun (_Hārūn_)
sent three ambassadors to the Emperor; they performed the ceremony of
kneeling and beating the forehead on the ground, to salute the Emperor.
The earlier ambassadors from the Khalifs who came to China had at first
made difficulties about performing this ceremony. The Chinese history
relates that the Mahomedans declared that they knelt only to worship
Heaven. But eventually, being better informed, they made scruple no
longer."—_Gaubil, Abrégé de l'Histoire des Thangs_, in _Amyot, Mémoires
conc. les Chinois_, xvi. 144.

c. 1245.—"Tartari de mandato ipsius principes suos Baiochonoy et Bato
violenter ab omnibus nunciis ad ipsos venientibus faciunt adorari cum
triplici genuum flexione, triplici quoque capitum suorum in terram
allisione."—_Vincent Bellovacensis, Spec. Historiale_, l. xxix. cap. 74.

1298.—"And when they are all seated, each in his proper place, then a
great prelate rises and says with a loud voice: 'Bow and adore!' And as
soon as he has said this, the company bow down until their foreheads
touch the earth in adoration towards the Emperor as if he were a god. And
this adoration they repeat four times."—_Marco Polo_, Bk. ii. ch. 15.

1404.—"E ficieronle vestir dos ropas de _camocan_ (see KINCOB), é la
usanza era, quando estas roupat ponian por el Señor, de facer un gran
yantar, é despues de comer de les vestir de las ropas, é entonces de
fincar los finojos tres veces in tierra por reverencia del gran
Señor."—_Clavijo_, § xcii.

" "And the custom was, when these robes were presented as from the
Emperor, to make a great feast, and after eating to clothe them with the
robes, and then that they should touch the ground three times with the
knees to show great reverence for the Lord."—See _Markham_, p. 104.

1421.—"His worship Hajji Yusuf the Kazi, who was ... chief of one of the
twelve imperial Councils, came forward accompanied by several Mussulmans
acquainted with the languages. They said to the ambassadors: 'First
prostrate yourselves, and then touch the ground three times with your
heads.'"—_Embassy from Shāh Rukh_, in _Cathay_, p. ccvi.

1502.—"My uncle the elder Khan came three or four farsangs out from
Tashkend, and having erected an awning, seated himself under it. The
younger Khan advanced ... and when he came to the distance at which the
_kornish_ is to be performed, he knelt nine times...."—_Baber_, 106.

c. 1590.—The _kornish_ under Akbar had been greatly modified:

"His Majesty has commanded the palm of the right hand to be placed upon
the forehead, and the head to be bent downwards. This mode of salutation,
in the language of the present age, is called _Kornish_."—_Āīn_, ed.
_Blochmann_, i. 158.

But for his position as the head of religion, in his new faith he
permitted, or claimed prostration (_sijda_) before him:

"As some perverse and dark-minded men look upon prostration as
blasphemous man-worship, His Majesty, from practical wisdom, has ordered
it to be discontinued by the ignorant, and remitted it to all ranks....
However, in the private assembly, when any of those are in waiting, upon
whom the star of good fortune shines, and they receive the order of
seating themselves, they certainly perform the prostration of gratitude
by bowing down their foreheads to the earth."—_Ibid._ p. 159.

[1615.—"... Whereatt some officers called me to _size-da_ (_sij-dah_),
but the King answered no, no, in Persian."—_Sir T. Roe_, Hak. Soc. i.
244; and see ii. 296.]

1618.—"The King (Shāh 'Abbās) halted and looked at the Sultan, the latter
on both knees, as is their fashion, near him, and advanced his right foot
towards him to be kissed. The Sultan having kissed it, and touched it
with his forehead ... made a circuit round the king, passing behind him,
and making way for his companions to do the like. This done the Sultan
came and kissed a second time, as did the other, and this they did three
times."—_P. della Valle_, i. 646.

[c. 1686.—"Job (Charnock) made a salam _Koornis_, or low obeisance, every
second step he advanced."—_Orme, Fragments_, quoted in _Yule, Hedges'
Diary_, Hak. Soc. ii. xcvii.]

1816.—"Lord Amherst put into my hands ... a translation ... by Mr.
Morrison of a document received at Tongchow with some others from Chang,
containing an official description of the ceremonies to be observed at
the public audience of the Embassador.... The Embassador was then to have
been conducted by the Mandarins to the level area, where kneeling ... he
was next to have been conducted to the lower end of the hall, where
facing the upper part ... he was to have performed the KO-TOU with 9
prostrations; afterwards he was to have been led out of the hall, and
having prostrated himself once behind the row of Mandarins, he was to
have been allowed to sit down; he was further to have prostrated himself
with the attendant Princes and Mandarins when the Emperor drank. Two
other prostrations were to have been made, the first when the milk-tea
was presented to him, and the other when he had finished
drinking."—_Ellis's Journal of_ (Lord Amherst's) _Embassy to China_,
213-214.

1824.—"The first ambassador, with all his following, shall then perform
the ceremonial of the three kneelings and the nine prostrations; they
shall then rise and be led away in proper order."—_Ceremonial observed at
the Court of Peking for the Reception of Ambassadors_, ed. 1824, in
_Pauthier_, 192.

1855.—"... The spectacle of one after another of the aristocracy of
nature making the KOTOW to the aristocracy of the accident."—_H.
Martineau, Autobiog._ ii. 377.

1860.—"Some Seiks, and a private in the Buffs having remained behind with
the grog-carts, fell into the hands of the Chinese. On the next morning
they were brought before the authorities, and commanded to perform the
KOTOU. The Seiks obeyed; but Moyse, the English soldier, declaring that
he would not prostrate himself before any Chinaman alive, was immediately
knocked upon the head, and his body thrown upon a dunghill" (see China
Correspondent of the _Times_). This passage prefaces some noble lines by
Sir F. Doyle, ending:

"Vain mightiest fleets, of iron framed;
Vain those all-shattering guns;
Unless proud England keep, untamed,
The strong heart of her sons.
So let his name through Europe ring—
A man of mean estate,
Who died, as firm as Sparta's king,
Because his soul was great."
_Macmillan's Mag._ iii. 130.

1876.—"Nebba more KOWTOW big people."—_Leland_, 46.

1879.—"We know that John Bull adores a lord, but a man of Major
L'Estrange's social standing would scarcely KOWTOW to every shabby little
title to be found in stuffy little rooms in Mayfair."—_Sat. Review_,
April 19, p. 505.

KOTUL, s. This appears to be a Turki word, though adopted by the Afghans. _Kotal_, 'a mountain pass, a _col_.' Pavet de Courteille quotes several passages, in which it occurs, from Baber's original Turki.

[1554.—"KOUTEL." See under RHINOCEROS.

[1809.—"We afterwards went on through the hills, and crossed two COTULS
or passes."—_Elphinstone, Caubul_, ed. 1842, i. 51.]

KUBBER, KHUBBER, s. Ar.—P.—H. _khabar_, 'news,' and especially as a sporting term, news of game, _e.g._ "There is PUCKA KHUBBER of a tiger this morning."

[1828.—"... the servant informed us that there were some gongwalas, or
villagers, in waiting, who had some KHUBBER (news about tigers) to give
us."—_Mundy, Pen and Pencil Sketches_, ed. 1858, p. 53.]

1878.—"KHABAR of innumerable black partridges had been received."—_Life
in the Mofussil_, i. 159.

1879.—"He will not tell me what KHABBAR has been received."—'_Vanity
Fair_,' Nov. 29, p. 299.

KUBBERDAUR. An interjectional exclamation, 'Take care!' Pers. _khabar-dār!_ 'take heed!' (see KUBBER). It is the usual cry of chokidārs to show that they are awake. [As a substantive it has the sense of a 'scout' or 'spy.']

c. 1664.—"Each _omrah_ causeth a guard to be kept all the night long, in
his particular camp, of such men that perpetually go the round, and cry
KABER-DAR, have a care."—_Bernier_, E.T. 119; [ed. _Constable_, 369].

c. 1665.—"Les archers crient ensuite a pleine tête, CABERDAR, c'est à
dire prends garde."—_Thevenot_, v. 58.

[1813.—"There is a strange custom which prevails at all Indian courts, of
having a servant called a KHUBUR-DAR, or newsman, who is an admitted spy
upon the chief, about whose person he is employed."—_Broughton, Letters
from a Mahratta Camp_, ed. 1892, p. 25.]

KUHÁR, s. Hind. _Kahār_, [Skt. _skandha-kāra_, 'one who carries loads on his shoulders']. The name of a Śūdra caste of cultivators, numerous in Bahār and the N.W. Provinces, whose speciality is to carry palankins. The name is, therefore, in many parts of India synonymous with 'palankin-bearer,' and the Hindu body-servants called BEARERS (q.v.) in the Bengal Presidency are generally of this caste.

c. 1350.—"It is the custom for every traveller in India ... also to hire
KAHĀRS, who carry the kitchen furniture, whilst others carry himself in
the palankin, of which we have spoken, and carry the latter when it is
not in use."—_Ibn Batuta_, iii. 415.

c. 1550.—"So saying he began to make ready a present, and sent for bulbs,
roots, and fruit, birds and beasts, with the finest of fish ... which
were brought by KAHĀRS in basketfuls."—_Rāmāyana of Tulsi Dās_, by
_Growse_, 1878, ii. 101.

1673.—"He (the President of Bombay) goes sometimes in his Coach, drawn by
large Milk-white Oxen, sometimes on Horseback, other times in Palankeens,
carried by COHORS, _Musselmen_ Porters."—_Fryer_, 68.

1810.—"The CAHAR, or palanquin-bearer, is a servant of peculiar utility
in a country where, for four months, the intense heat precludes Europeans
from taking much exercise."—_Williamson, V. M._ i. 209.

1873.—"_Bhuí_ KAHÁR. A widely spread caste of rather inferior rank, whose
occupation is to carry _palkis_, _dolis_, water-skins, &c.; to act as
Porters ... they eat flesh and drink spirits: they are an ignorant but
industrious class. Buchanan describes them as of Telinga descent...."—Dr.
H. V. Carter's _Notices of Castes in Bombay Pry._, quoted in _Ind.
Antiq._ ii. 154.

KULÁ, KLÁ, n.p. Burmese name of a native of Continental India; and hence misapplied also to the English and other Westerns who have come from India to Burma; in fact used generally for a Western foreigner.

The origin of this term has been much debated. Some have supposed it to be connected with the name of the Indian race, the _Kols_; another suggestion has connected it with _Kalinga_ (see KLING); and a third with the Skt. _kula_, 'caste or tribe'; whilst the Burmese popular etymology renders it from _kū_, 'to cross over,' and _la_, 'to come,' therefore 'the people that come across (the sea).' But the true history of the word has for the first time been traced by Professor Forchhammer, to GOLA, the name applied in old Pegu inscriptions to the Indian Buddhist immigrants, a name which he identifies with the Skt. _Gauḍa_, the ancient name of Northern Bengal, whence the famous city of Gauṛ (see GOUR, C).

14th cent.—"The Heroes Sona and Uttara were sent to Rāmañña, which forms
a part of Suvannabhūmi, to propagate the holy faith.... This town is
called to this day GOLA_mattikanagara_, because of the many houses it
contained made of earth in the fashion of houses of the GOLA
people."—_Inscr. at Kalyāni near Pegu_, in _Forchhammer_, ii. 5.

1795.—"They were still anxious to know why a person consulting his own
amusement, and master of his own time, should walk so fast; but on being
informed that I was a 'COLAR,' or stranger, and that it was the custom of
my country, they were reconciled to this...."—_Symes, Embassy_, p. 290.

1855.—"His private dwelling was a small place on one side of the court,
from which the women peeped out at the KALÁS;..."—_Yule, Mission to the
Court of Ava_ (_Phayre's_), p. 5.

" "By a curious self-delusion, the Burmans would seem to claim that
in theory at least they are white people. And what is still more curious,
the Bengalees appear indirectly to admit the claim; for our servants in
speaking of themselves and their countrymen, as distinguished from the
Burmans, constantly made use of the term _kálá admi_—'black man,' as the
representative of the Burmese KĂLÁ, a foreigner."—_Ibid._ p. 37.

KUMPÁSS, s. Hind. _kampās_, corruption of English _compass_, and hence applied not only to a marine or a surveying compass, but also to theodolites, levelling instruments, and other elaborate instruments of observation, and even to the shaft of a carriage. Thus the sextant used to be called _tikunta kampāss_, "the 3-cornered compass."

[1866.—"Many an amusing story did I hear of this wonderful KUMPASS. It
possessed the power of reversing everything observed. Hence if you looked
through the _doorbeen_ at a fort, everything inside was revealed. Thus
the Feringhees so readily took forts, not by skill or by valour, but by
means of the wonderful power of the _doorbeen_."—_Confess. of an
Orderly_, 175.]

KUNKUR, CONKER, &c., s. Hind. _kankar_, 'gravel.' As regards the definition of the word in Anglo-Indian usage it is impossible to improve on Wilson: "A coarse kind of limestone found in the soil, in large tabular strata, or interspersed throughout the superficial mould, in nodules of various sizes, though usually small." Nodular _kunkur_, wherever it exists, is the usual material for road metalling, and as it binds when wetted and rammed into a compact, hard, and even surface, it is an admirable material for the purpose.

c. 1781.—"Etaya is situated on a very high bank of the river Jumna, the
sides of which consist of what in India is called CONCHA, which is
originally sand, but the constant action of the sun in the dry season
forms it almost into a vitrification" (!)—_Hodges_, 110.

1794.—"KONKER" appears in a Notification for tenders in Calcutta
Gazette.—In _Seton-Karr_, ii. 135.

c. 1809.—"We came within view of Cawnpore. Our long, long voyage
terminated under a high CONKUR bank."—_Mrs. Sherwood, Autobiog._ 381.

1810.—"... a weaker kind of lime is obtained by burning a substance
called KUNKUR, which, at first, might be mistaken for small rugged
flints, slightly coated with soil."—_Williamson, V. M._ ii. 13.

KUREEF, KHURREEF, s. Hind. adopted from Ar. _kharīf_ ('autumn'). The crop sown just before, or at the beginning of, the rainy season, in May or June, and reaped after the rains in November-December. This includes rice, maize, the tall millets, &c. (See RUBBEE).

[1824.—"The basis on which the settlements were generally founded, was a
measurement of the KHUREEF, or first crop, when it is cut down, and of
the RUBBEE, or second, when it is about half a foot high...."—_Malcolm,
Central India_, ii. 29.]

KURNOOL, n.p. The name of a city and territory in the Deccan, _Karnūl_ of the _Imp. Gazetteer_; till 1838 a tributary Nawabship; then resumed on account of treason; and now since 1858 a collectorate of Madras Presidency. Properly _Kandanūr_; _Canoul_ of Orme. Kirkpatrick says that the name _Kurnool_, _Kunnool_, or _Kundnool_ (all of which forms seem to be applied corruptly to the place) signifies in the language of that country 'fine spun, clear thread,' and according to Meer Husain it has its name from its beautiful cotton fabrics. But we presume the town must have existed before it made cotton fabrics? This is a specimen of the stuff that men, even so able as Kirkpatrick, sometimes repeat after those native authorities who "ought to know better," as we are often told. [The _Madras Gloss._ gives the name as Tam. _karnūlu_, from _kandena_, 'a mixture of lamp-oil and burnt straw used in greasing cart-wheels' and _prolu_, 'village,' because when the temple at Alampur was being built, the wheels of the carts were greased here, and thus a settlement was formed.]

KUTTAUR, s. Hind. _kaṭār_, Skt. _kaṭṭāra_, 'a dagger,' especially a kind of dagger peculiar to India, having a solid blade of diamond-section, the handle of which consists of two parallel bars with a cross-piece joining them. The hand grips the cross-piece, and the bars pass along each side of the wrist. [See a drawing in _Egerton, Handbook, Indian Arms_, pl. ix.] Ibn Batuta's account is vivid, and perhaps in the matter of size there may be no exaggeration. Through the kindness of Col. Waterhouse I have a phototype of some Travancore weapons shown at the Calcutta Exhibition of 1883-4; among them two great _kaṭārs_, with sheaths made from the snouts of two saw-fishes (with the teeth remaining in). They are done to scale, and one of the blades is 20 inches long, the other 26. There is also a plate in the _Ind. Antiq._ (vii. 193) representing some curious weapons from the Tanjore Palace Armoury, among which are _kaṭār_-hilted daggers evidently of great length, though the entire length is not shown. The plate accompanies interesting notes by Mr. M. J. Walhouse, who states the curious fact that many of the blades mounted _kaṭār_-fashion were of European manufacture, and that one of these bore the famous name of Andrea Ferara. I add an extract. Mr. Walhouse accounts for the adoption of these blades in a country possessing the far-famed Indian steel, in that the latter was excessively brittle. The passage from Stavorinus describes the weapon, without giving a native name. We do not know what name is indicated by 'belly piercer.'

c. 1343.—"The villagers gathered round him, and one of them stabbed him
with a ḲATTĀRA. This is the name given to an iron weapon resembling a
plough-share; the hand is inserted into it so that the forearm is
shielded; but the blade beyond is two cubits in length, and a blow with
it is mortal."—_Ibn Batuta_, iv. 31-32.

1442.—"The blacks of this country have the body nearly naked.... In one
hand they hold an Indian poignard (KATĀRAH-_i-Hindī_), and in the other a
buckler of ox-hide ... this costume is common to the king and the
beggar."—_Abdurrazzāk_, in _India in the XVth Cent_., p. 17.

c. 1526.—"On the whole there were given one tipchâk horse with the
saddle, two pairs of swords with the belts, 25 sets of enamelled daggers
(_khanjar_—see HANGER), 16 enamelled KITÂREHS, two daggers (_jamdher_—see
JUMDUD) set with precious stones."—_Baber_, 338.

[c. 1590.—In the list of the Moghul arms we have: "10. KATÁRAH, price ½
R. to 1 Muhur."—_Āīn_, ed. _Blochmann_, i. 110, with an engraving, No. 9,
pl. xii.]

1638.—"Les personnes de qualité portẽt dans la ceinture vne sorte
d'armes, ou de poignards, courte et large, qu'ils appellent _ginda_ (?)
ou CATARRE, dont la garde et la gaine sont d'or."—_Mandelslo_, Paris,
1659, 223.

1673.—"They go rich in Attire, with a Poniard, or CATARRE, at their
girdle."—_Fryer_, 93.

1690.—"... which chafes and ferments him to such a pitch; that with a
CATARRY or Bagonet in his hands he first falls upon those that are near
him ... killing and stabbing as he goes...."—_Ovington_, 237.

1754.—"To these were added an enamelled dagger (which the Indians call
CUTTARRI) and two swords...."—_H. of Nadir_, in _Hanway's Travels_, ii.
386.

1768-71.—"They (the Moguls) on the left side ... wear a weapon which they
call by a name that may be translated _belly-piercer_; it is about 14
inches long; broad near the hilt, and tapering away to a sharp point; it
is made of fine steel; the handle has, on each side of it, a catch,
which, when the weapon is griped by the hand, shuts round the wrist, and
secures it from being dropped."—_Stavorinus_, E.T. i. 457.

1813.—"After a short silent prayer, Lullabhy, in the presence of all the
company, waved his CATARRA, or short dagger, over the bed of the expiring
man.... The patient continued for some time motionless: in half an hour
his heart appeared to beat, circulation quickened, ... at the expiration
of the third hour Lullabhy had effected his cure."—_Forbes, Or. Mem._
iii. 249; [2nd ed. ii. 272, and see i. 69].

1856.—"The manners of the bardic tribe are very similar to those of their
Rajpoot clients; their dress is nearly the same, but the bard seldom
appears without the 'KUTÂR,' or dagger, a representation of which is
scrawled beside his signature, and often rudely engraved upon his
monumental stone, in evidence of his death in the sacred duty of TRÂGÂ"
(q.v.).—_Forbes, Râs Mâlâ_, ed. 1878, pp. 559-560.

1878.—"The ancient Indian smiths seem to have had a difficulty in hitting
on a medium between this highly refined brittle steel and a too soft
metal. In ancient sculptures, as in Srirangam near Trichinapalli,
life-sized figures of armed men are represented, bearing KUTTARS or long
daggers of a peculiar shape; the handles, not so broad as in the later
KUTTARS, are covered with a long narrow guard, and the blades 2¼ inches
broad at bottom, taper very gradually to a point through a length of 18
inches, more than ¾ of which is deeply channelled on both sides with 6
converging grooves. There were many of these in the Tanjor armoury,
perfectly corresponding ... and all were so soft as to be easily
bent."—_Ind. Antiq._ vii.

KUZZANNA, s. Ar.—H. _khizāna_, or _khazāna_, 'a treasury.' [In Ar. _khazīnah_, or _khaznah_, means 'a treasure,' representing 1000 _kis_ or purses, each worth about £5 (see _Burton, Ar. Nights_, i. 405).] It is the usual word for the district and general treasuries in British India; and _khazānchī_ for the treasurer.

1683.—"Ye King's Duan (see DEWAUN) had demanded of them 8000 Rupees on
account of remains of last year's Tallecas (see TALLICA) ... ordering his
Peasdast (_Peshdast_, an assistant) to see it suddenly paid in ye King's
CUZZANNA."—_Hedges, Diary_, Hak. Soc. i. 103.

[1757.—"A mint has been established in Calcutta; continue coining gold
and silver into SICCAS and MOHURS ... they shall pass current in the
provinces of Bengal, Bahar and Orissa, and be received into the
CADGANNA...."—Perwannah from _Jaffier Ally Khan_, in _Verelst_, App.
145.]

KUZZILBASH, n.p. Turki _kizil-bāsh_, 'red-head.' This title has been since the days of the Safavi (see SOPHY) dynasty in Persia, applied to the Persianized Turks, who form the ruling class in that country, from the red caps which they wore. The class is also settled extensively over Afghanistan. ["At Kābul," writes Bellew (_Races of Afghanistan_, 107), "he (Nādir) left as _chandaul_, or 'rear guard,' a detachment of 12,000 of his Kizilbāsh (so named from the red caps they wore), or Mughal Persian troops. After the death of Nādir they remained at Kābul as a military colony, and their descendants occupy a distinct quarter of the city, which is called _Chandaul_. These Kizilbāsh hold their own ground here, as a distinct Persian community of the Shia persuasion, against the native population of the Sunni profession. They constitute an important element in the general population of the city, and exercise a considerable influence in its local politics. Owing to their isolated position and antagonism to the native population, they are favourably inclined to the British authority."] Many of them used to take service with the Delhi emperors; and not a few do so now in our frontier cavalry regiments.

c. 1510.—"L'vsanza loro è di portare vna BERRETTA ROSSA, ch'auanza sopra
la testa mezzo braccio, a guisa d'vn zon ('like a top'), che dalla parte,
che si mette in testa, vine a essar larga, ristringendosi tuttauia sino
in cima, et è fatta con dodici coste grosse vn dito ... ne mai tagliano
barba ne mostacchi."—_G. M. Angiolello_, in _Ramusio_, ii. f. 74.

1550.—"Oltra il deserto che è sopra il Corassam fino à Samarcand ...
signorreggiano _Iescil bas_, cioè le berrette verdi, le quali benette
verdi sono alcuni Tartari Musulmani che portano le loro berrette di
feltro verde acute, e cosi si fanno chiamare à differentia de Soffiani
suoi capitali nemici che signoreggiano la Persia, pur anche essi
Musulmani, i quali portano le BERRETTE ROSSE, quali berrette verdi e
rosse, hanno continuamente hauuta fra se guerra crudelissima per causa di
diversità di opinione nella loro religione."—_Chaggi Memet_, in
_Ramusio_, ii. f. 16_v_. "Beyond the desert above Corassam, as far as
Samarkand and the idolatrous cities, the _Yeshilbas_ (_Iescilbas_) or
'Green-caps,' are predominant. These Green-caps are certain Musulman
Tartars who wear pointed caps of green felt, and they are so called to
distinguish them from their chief enemies the Soffians, who are
predominant in Persia, who are indeed also Musulmans, but who wear RED
CAPS."

1574.—"These Persians are also called _Red Turks_, which I believe is
because they have behind on their Turbants, Red Marks, as Cotton Ribbands
&c. with Red Brims, whereby they are soon discerned from other
Nations."—_Rauwolff_, 173.

1606.—"COCELBAXAS, who are the soldiers whom they esteem most
highly."—_Gouvea_, f. 143.

1653.—"Ie visité le KESELBACHE qui y commande vne petite forteresse,
duquel ie receu beaucoup de civilitez."—_De La Boullaye-le-Gouz_, ed.
1657, pp. 284-5.

" "KESELBACHE est vn mot composé de _Kesel_, qui signifie rouge, et
_bachi_, teste, comme qui diroit TESTE ROUGE, et par ce terme s'entendent
les gens de guerre de Perse, à cause du bonnet de Sophi qui est
rouge."—_Ibid._ 545.

1673.—"Those who compose the Main Body of the Cavalry, are the
CUSLE-BASHEES, or with us the Chevaliers."—_Fryer_, 356. Fryer also
writes CUSSELBASH (Index).

1815.—"The seven Turkish tribes, who had been the chief promoters of his
(Ismail's) glory and success, were distinguished by a particular dress;
they wore a red cap, from which they received the Turkish name of
KUZELBASH, or 'golden heads,' which has descended to their
posterity."—_Malcolm, H. of Persia_, ii. 502-3.

1828.—"The KUZZILBASH, a Tale of Khorasan. By James Baillie Fraser."

1883.—"For there are rats and rats, and a man of average capacity may as
well hope to distinguish scientifically between Ghilzais, Kuki Kheyls,
Logar Maliks, Shigwals, Ghazis, Jezailchis, Hazaras, Logaris, Wardaks,
Mandozais, Lepel-Griffin, and KIZILBASHES, as to master the division of
the great race of rats."—_Tribes on My Frontier_, 15.

KYFE, n. One often meets with this word (Ar. KAIF) in books about the Levant, to indicate the absolute enjoyment of the _dolce far niente_. Though it is in the Hindustāni dictionaries, we never remember to have heard it used in India; but the first quotation below shows that it is, or has been, in use in Western India, in something like the Turkish sense. The proper meaning of the Ar. word is 'how?' 'in what manner?' the secondary is 'partial intoxication.' This looks almost like a parallel to the English vulgar slang of 'how comed you so?' But in fact a man's _kaif_ is his 'howness,' _i.e._ what pleases him, his humour; and this passes into the sense of gaiety caused by _ḥashīsh_, &c.

1808.—"... a kind of _confectio Japonica_ loaded with opium, _Gānja_ or
_Bang_, and causing KEIF, or the first degree of intoxication, lulling
the senses and disposing to sleep."—_R. Drummond._

KYOUNG, s. Burm. _kyaung_. A Buddhist monastery. The term is not employed by Padre Sangermano, who uses BAO, a word, he says, used by the Portuguese in India (p. 88). I cannot explain it. [See BAO.]

1799.—"The KIOUMS or convents of the Rhahaans are different in their
structure from common houses, and much resemble the architecture of the
Chinese; they are made entirely of wood; the roof is composed of
different stages, supported by strong pillars," &c.—_Symes_, p. 210.

KYTHEE, s. Hind. _Kaithī_. A form of cursive Nagari character, used by Bunyas, &c., in Gangetic India. It is from _Kāyath_ (Skt. _Kāyastha_), a member of the writer-caste.

L

LAC, s. Hind. _lākh_, from Skt. _lākshā_, for _rākshā_. The resinous incrustation produced on certain trees (of which the _dhāk_ (see DHAWK) is one, but chiefly PEEPUL, and _khossum_ [_kusum_, _kusumb_], _i.e._ _Schleichera bijuga_, _trijuga_) by the puncture of the Lac insect (_Coccus Lacca_, L.). See _Roxburgh_, in Vol. III. _As. Res._, 384 _seqq._; [and a full list of the trees on which the insect feeds, in _Watt, Econ. Dict._ ii. 410 _seq._]. The incrustation contains 60 to 70 per cent. of resinous _lac_, and 10 per cent. of dark red colouring matter from which is manufactured _lac-dye_. The material in its original crude form is called _stick-lac_; when boiled in water it loses its red colour, and is then termed _seed-lac_; the melted clarified substance, after the extraction of the dye, is turned out in thin irregular laminae called _shell-lac_. This is used to make sealing-wax, in the fabrication of varnishes, and very largely as a stiffening for men's hats.