Deut. i, 2, 19; ii, 14; ix, 23; Josh. x, 41; xiv,6,7; xv,3; Sept. Kačng [rov] Bavyn), a site on the south-eastern border of the Promised Land, towards Edom, of much interest as being the point at which the Israelites twice encamped (their nineteenth and thirty-seventh stations) with the intention of entering Palestine, and from which they were twice sent back; the first time in pursuance of their sentence to wander forty years in the wilderness, and the second time from the refusal of the king of Edom to permit a passage through his territories. It is probable that the term "Kadesh," though applied to signify a "city," yet had also a wider application to a region, in which Kadesh-meribah certainly, and Kadesh-barnea probably, indicate a precise spot. Thus Kadesh appears as a limit eastward of the same tract which was limited westward by Shur (Gen. xx, 1). Shur is possibly the same as Sihor," which is before Egypt" (xxv, 18; Josh. xiii, 3; Jer. ii, 18), and was the first portion of the wilderness on which the people emerged from the passage of the Red Sea. See SHUR. "Between Kadesh and Bered" is another indication of the site of Kadesh as an eastern limit (Gen. xvi, 14), for the point so fixed is "the fountain on the way to Shur" (v, | 7), and the range of limits is narrowed by selecting the western one not so far to the west, while the eastern one, Kadesh, is unchanged. Again, we have Kadesh as the point to which the foray of Chedorlaomer "returned"—a word which does not imply that they had previcusly visited it, but that it lay in the direction, as viewed from Mount Seir and Paran, mentioned next before | Ain es-Hasb (Der Zug der Israeliten, Leipz. 1843, p. 9 it, which was that of the point from which Chedorlaomer had come, viz. the north. Chedorlaomer, it seems, coming down by the eastern shore of the Dead Sea, smote the Zuzims (Ammon, Gen. xiv, 5; Deut. ii, 20), and the Emims (Moab, Deut. ii, 11), and the Horites in Mount Seir, to the south of that sea, unto "El-Paran that is by the wilderness." He drove these Horites over the Arabah into the Et-Tih region. Then "returned," i. e. went northward to Kadesh and Hazezon Tamar, or Engedi (comp. Gen. xiv, 7; 2 Chron. xx, 2). It was from Kadesh that the spies entered Palestine by ascending the mountains; and the murmuring Israelites, afterwards attempting to do the same, were driven back by the Amalekites and Canaanites, and afterwards apparently by the king of Arad, as far as Hormah, then called Zephath (Numb. xiii, 17; xiv, 40-45; xxi, 1-3; Deut. 1, 41-44; compare Judg. i,7). There was also at Kadesh a fountain (EN-MISHPAT) mentioned long before the exode of the Israelites (Gen. xiv, 7); and the miraculous supply of water took place only on the second visit, which implies that at the first there was no lack of this necessary article. In memory of the murmars of the Israelites, this fountain afterwards bore the name of "the Waters of MERIBAH" (Deut. xxxii, 51). The adjacent desert was called the "Wilderness of Kadesh" (Psa. xxix, 8). On the second visit to this place Miriam died there, and Moses sent messengers to the king of Edom, informing him that they were in Kadesh, a city in the uttermost part of his border, and asking leave to pass through his country, so as to continue their course round Moab, and approach Palestine from the east. This Edom refused, and the Israelites accordingly marched to Mount Hor, where Aaron died; and then along the Arabah (desert of Zin) to the Red Sea (Numb. xx, 14-29). The name of Kadesh again occurs in describing the southern quarter of Judah, the line defining which is drawn "from the shore of the Salt Sea, from the bay that looked southward; and it went out to the south side of Akrabbim, and passed along to Zin, and ascended up on the south side to Kadesh-barnea" Josh. xv, 1-3; compare Numb. xxxiv, 3, 4). In Gen. xiv, 7 Kadesh is connected with Tamar, or Hazezon Tamar, just as we find these two in the comparatively late book of Ezekiel, as designed to mark the southern border of Judah, drawn through them and terminating seaward at the "river to," or "towards the great sea" (Ezek. xlvii, 19; xlviii, 28). There is one objection to

this view. The Kadesh from which the spies were sent was in the wilderness of Paran (Numb. xiii, 26); Kadesh-barnea was in the wilderness of Zin (xx, 1). This is easily removed. Paran was the general name for the whole desert west of the Arabah, extending from Palestine to Sinai (Gen. xxi, 21; Numb. x, 12; xii, 16; 1 Sam. xxv, 1). It even seems to have included the Arabah, reaching to the very base of Mount Seir (Gen. xiv, 6). Zin was a specific name for that part of the Arabah which bordered on Edom and Palestine (Numb. xiii, 21; xxxiv, 3, 4; Josh. xv, 1-3). If Kadesh was situated on the western side of the Arabah, then it might be reckoned either to Paran or to Zin; or, if we agree with Keil, Delitzsch, and others (Keil on Josh. x), that Paran was the general name for the whole, and Zin the specific name of a portion, the objection is removed at once.-Kitto; Smith. Compare KEDESH, 1.

To meet these various indications, two places by the name of Kadesh were formerly supposed to exist; but the editor of the Pictorial Bible has shown (note on Numb. xx, 1) that a single Kadesh would answer all the conditions, if placed on the western border of the Arabah, opposite Mt. Hor. Accordingly, Dr. Robinson locates it at Ain el-Webeh, which he argues coincides with all the circumstances mentioned (Researches, ii, 538). But this is somewhat too distant from the pass es-Sufa, which is probably the Zephath where the Israelites encountered the Canaanites, and on this account Raumer has with greater plausibility fixed Kadesh at

sq.). See EXODE. Mr. Rowlands, who travelled through this region in 1842, thinks he discovered Kadesh (as well as numerous other ancient localities in this vicinity) at a place which he calls Ain Kudes (Williams's Holy City, 2d edit., i, 467). A writer in Fairbairn's Dictionary argues at length in favor of this position at Ain Gades, but all his reasoning partakes of the character of special pleading, and rests upon inconclusive grounds. His only real argument is that Kadesh appears to have lain between wady Feiran (Paran) and Engedi (Hazezon-tamar), on Chedorlaomer's route (Gen. xiv, 7); but that route is given so vaguely that we can lay no particular stress upon it. The other arguments even tell the other way; especially do the passages adduced go to show that Kadesh was at the extreme east from Shur (Gen. xx, 1) and el-Arish (Numb. xxxiv, 5; Josh. xv, 5), and the same was the case with Zin (Numb. xiii, 21; xxxiii, 36). This position also is avowedly not only inconsistent with the location of Huzeroth at Ain Hudheirah, but even requires us to enlarge the borders of Edom far to the west (Numb. xx, 16), and actually to remove Mt. Hor from its well-defined traditionary situation (Deut. i, 2). Capt. Palmer has more lately visited the site thus assumed for Kadesh, and particularly describes it (Quart. Statement of the "Palestine Exploration Fund," Jan. 1871, p. 20 sq.) as "consisting of three springs, or rather shallow pools, one of them overflowing in the rainy season;" but his advocacy for the identity adds no additional argument. In fact, the agreement in the name is the only plea of any force. This is counterbalanced by the scriptural notices of the position of the place. See Dr. Robinson, in the Bibliotheca Sacra, 1849, p. 377 sq.; also Palmer, Desert of Exodus, p. 286; comp. Kitto's Scripture Lands, p. 78-82; Ritter, Erdkunde, xiv, 1077–1089. Schwarz (Palestine, p. 23) endeavors, from Rabbinical authority, to locate Kadesh at a place named by him wady Bierin, about forty-five miles south of Gaza; but his whole theory is imaginary, besides indicating a position too far west for this Kadesh, and requiring another for En-Mishpat (p. 214), which is stated by Eusebius and Jerome (Onomast. s. v. Káông, Baový, Cades) to have been in the vicinity of Mt. Hor. From this last statement Stanley (Sinai and Palestine, p. 95) unwarrantably infers that Kadesh was identical with Petra.

Kadi (Arabic) is among the Mohammedans the title of an assistant judge of civil law, and, like the judge himself (molla), is classed among the higher clergy, be

cause all civil law of the Mussulman is based on the Ko- | sively, and in this restricted sense it is commonly used ran. See KORAN.

Kadkod. See AGATE.

Kad miël (Heb. Kadmiel',

7, before God, i. e. his servant; Sept. Kadμinλ), one of the Levites who returned with Zerubbabel from the captivity (Neh. xii, 8), and assisted in the various reforms of that period, being always named in connection with Jeshua (Ezra iii, 9; Neh. vii, 43; comp. Ezra iii, 9); sometimes only as a descendant in common of Hodaviah (Ezra ii, 40; Neh. vii, 43; comp. Ezra iii, 9), but once as a son (Neh. xii, 24). The length of time over which these notices seem to extend (B.C. 536-410) leads to the suspicion that they relate to two individuals (perhaps a brother and also a son of the Levite Jeshua), one of whom may have been concerned in the earlier events, and the other in

the later.

The for

by the Dutch and English colonists. It is, however, well ascertained that not only the tribes now commonlycalled Kaffres, but the Tambookies, Mambookies, Zulus, and the numerous Bechuana tribes who occupy the inteDamaras, the inhabitants of Delagoa Bay, Mozambique, rior of the continent to an extent as yet unexplored, are but subdivisions of one great family, allied in language, customs, and mode of life. The Kaffre languages (in the wider sense of the word) are divided (by Fr. Müller) into an Eastern, Middle, and Western group. mer comprises, 1. the Kaffre languages (in the narrower sense of the word), embracing, besides the Kaffre proper, also the Zulu dialect; 2. the Zambesi languages, embracing the languages of the Barotse, Bayeye, and Mashona; 3. the languages of Zanzibar, embracing the languages of the Kisuahili, Kinika, Kikamba, and the Kihian. The Middle group contains, 1. the Sechuana Kad'monite (Heb. Kadmoni', ", eastern, as languages (Sesuto, Serolong, and Shlapi); 2. the Tein Ezek. x, 19, etc., or former, as in Ezek. xxxviii, 17, keza languages, embracing the languages of the Mancoetc.; only once of a nation, collect. in the sing., Gen. xv, losi, Matonga, and Maloenga. The Western group con19; Sept. Keduwvatoi, Vulg. Cedmonei, A. V. "Kadmon- tains, 1. the Bunda, Herero, and Londa languages; 2. ites"), the name of a Canaanitish tribe, who appear to the languages of Congo, Mpongwe, Dikele, Isuba, and have dwelt in the north-east part of Palestine, under Fernando Po. The Kaffre languages are sonorous, flexiMount Hermon, at the time that Abraham sojourned in ble, and definite. The southern tribes have adopted the the land, and are mentioned in a more than ordinarily peculiar smacking sounds of the Hottentots, which frefull list of the aborigines of Canaan (Cen. xv, 19). As quently change the meaning of words. The governthe name is derived from P, kedem, “east," it is sup- ment of the Kaffre tribes is feudal-an aristocracy of posed by Dr. Wells and others to denote a people situ- chiefs, acknowledging the supremacy of the sovereign, ated to the east of the Jordan, or, rather, that it was a but, except on extraordinary occasions, acting indeterm applied collectively, like "Orientals," to all the pendently of him. The general chief is the sovereign people living in the countries beyond that river. At of the nation, and in a council of chiefs is very powerleast it may be a term of contrast with the more western ful, and is looked upon by all the nobles and people Zidonians. As the term likewise signifies ancient, it with unbounded respect. The kraals (hamlets) genermay designate the older or aboriginal races of that re- ally consist of a dozen low, conical huts, the diameter gion in general, who were recognized as the earliest in of which is no more than about ten feet, into which one origin. Both these explanations may be correct, as the has to creep through a low opening, closed during the In the middle of the hut is a room for Kadmonites are not elsewhere mentioned as a distinct night by trees. nation; and the subsequent discontinuance of the term, the cattle. Wars generally arise out of the stealing of in the assigned acceptation, may easily be accounted for cattle. In personal appearance the Kaffres are a reby the nations beyond the river having afterwards be-markably fine race of men. They are of dark brown come more distinctly known, so as to be mentioned by their several distinctive names. See HIVITE. The reader may see much ingenious trifling respecting this name in Bochart (Canaan, i, 19); the substance of which is that Cadmus, the founder of Thebes, in Boeotia, was originally a Kadmonite, and that the name of his wife, Hermione, was derived from Mount Hermon. By others the name Kadmonites has been extended as equivalent to "the children of the East" (7), i. e. those living beyond the Euphrates (Ewald, Isr. Gesch. i, 300) [see BENE-KEDEM], and Reland (Palæstina, p. 94) has sought to identify them with the Nabathæans of Arabia; but these were Ishmaelites. It was probably applied collectively to various tribes, like the Saracens of the Middle Ages or the Bedouins of modern times (Ritter, Erdkunde, xv, 138). According to Dr. Thomson, the name is still preserved among the Nusariyeh north of Tripoli, who have a tradition that their ancestors were expelled from Palestine by Joshua, and who seem in physiognomy and manners to belong to the most ancient inhabitants of the country (Land and Book, i, 242). See CANAANITE.

Kadroma is the name of a Thibetian Jewish divinity. Strangely enough, the Darwinian theory seems to have been entertained at a date considerably anterior to our century, for this goddess the Thibetians claim to have belonged to the ape race, and, after marriage to an ape, to have become the mother of the entire population of Thibet. See Vollmer, Wörterb. d. Mythol. p. 990.

Kaffres (from the Arabic Kafir, infidel, i. e. non-Mohammedan), a people in south-eastern Africa, who received this name from the Moorish navigators of the Indian Ocean. When the Dutch colonists came in contact with the most southern tribe of the Kaffres, the Koosas, or Amakosa, the Moorish name was given to them exclu

color, have a beautiful and vigorous constitution, dark woolly hair, a lofty front, and bent nose like the Europeans, projecting cheek-bones like the Hottentots, thick lips like the negroes. Their beard is thin. The women are handsome and modest; their clothing consists of cloaks of skin, while the men are almost naked. They have no national religion; there are some traces of a belief in a supreme being and in subordinate spirits, but no kind of religious worship and no priests. They are very superstitious, and pay a high tribute to sorcerers. "They have no idea," says Philip (South Africa, i, 118), "of any man's dying except from hunger, violence, or witchcraft." Like many other savage tribes, they practice the worship of their ancestry, "They sacrifice and pray to their deceased relatives. although it would be asserting too much to say absolutely that they believe in the existence and the immortality of the soul. In fact, their belief seems to go no further than this, that the ghosts of the dead haunt for a certain time their previous dwelling-places, and either assist or plague the living. No special powers

are attributed to them, and it would be a misnomer to call them deities" (comp. Lubbock, Primitive Condition of Man, N. Y. 1871, 8vo, ch. iv sq.). They practice circumcision, but only as a custom, not as a religious rite. Polygamy is allowed, and as the heavy work is chiefly performed by the women, it has proved a great obstacle to the introduction of Christianity.

The various tribes of the Kaffre family are estimated by Rev. J. J. Freeman, secretary of the London Missionary Society, at 2,000,000, spread from the eastern frontier of Cape Colony beyond Delagoa Bay, and then across the whole continent, without break, to the Atlantic in latitude 20°. A part of the territory of the Kaffres, from which, in particular, constant raids were made into English territory, was annexed to the British do

minions under the name of Queen Adelaide province. It was subsequently restored to the chiefs of the Kaffres; in 1847 it again became an English province, under the name of British Kaffraria, and King William's Town, on the Buffalo River, was made the capital and the military head-quarters. The capital has a population of 2760, the sea-port, East London, of 2510. The population of the towns consists chiefly of English and German settlers, while the country people are Kaffres. In 1857 the province numbered 3942 kraals, and had a population of 104,721, but a terrible famine, which was caused by a false prophet of the name of Umhlakasa, reduced it in 1858 to 1291 kraals, and a population of 52,186. In 1871 the province embraced about 3900 sq. miles, and a population of about 90,000. The British influence more and more extends over Kaffraria proper, which is situated between British Kaffraria and Natal, and embraces about 14,457 sq. miles and 100,000 inhabitants. North of Natal and the Transvaal republic extends the land of other Kaffre tribes, the territory of which is estimated at 62,930 square miles, with a population of about 440,000. Cape Colony, according to the census of 1865, had a Kaffre population of 100,536.

and was educated at the University of Giessen. He began his lectures at that university in 1673 on the Cartesian philosophy, and became one of its ablest exponents. In 1677 he was called as extraordinary professor of metaphysics to Rinteln, and shortly after was promoted to the full or ordinary professorship. In 1683 he became also professor of theology. He died May 17, 1729. Kahler was highly esteemed by his contemporaries, and enjoyed the confidence and good will of his colleagues to such a degree that he was chosen rector at six different elections. His writings, consisting mainly of dissertations on theology and philosophy, were collected and printed in 2 vols. 12mo. See Allgem. Hist. Lex. vol. iii, s. v.; Jöcher, Gelehrten Lexikon, vol. ii, s. v., gives a complete list of Kahler's productions. Kaisersberg. See GEILER.

Kaiserswerth. See FLIEDNER.

ZOROASTRIANISM.

Kakusandu is the name of the third Buddha who

preceded Gotama (q. v.), and, according to Major Forbes's Journ. Asiatic Society, June, 1836) calculation of Hindu chronology, must have lived on the earth B.C. 3101 (see Hardy, Manual of Buddhism, p. 87, 96, et al.). See

BUDDHA.

Kajomorts, the Persian name for the first man, who they say was a direct descendant of a bull (Abudad), and was both man and wife at the same time. So sacred was his person that even angels worshipped him. Ahriman, however, was bent upon his destruction, and for thirty years he persecuted Kajomorts, until successAs the Dutch government of Cape Colony was hos-ful in slaying him. But the seed of Kajomorts fructified tile to all Christian missions, the missions among the the earth, the sun purified it, and after forty years a Kaffres did not begin until the government had passed plant sprang up, which became a mighty tree, bearing, under British rule. The Moravians, who then for the instead of fruit, ten human pairs, one of which, Meshia first time found the necessary protection for their re-es- and Meshiane, became the ancestors of the human race tablished missions among the Hottentots [see HOTTENTors], extended in 1818 their labors also to the Kaffres, (see Vollmer, Wörterb. d. Mythol. p. 992). See ORMUZD; ia particular to the tribes of the Fongus and Tambakis, whence in 1862 a station was established among the last named tribe of Independent Kaffraria. The missionary Von der Kemp, who in 1798 was sent out by the London Missionary Society, laid the foundation of the missions of this society among the Kaffres. The Wesleyan missionaries have (since 1820) numerous stations in all parts of the Kaffre territory. Their missionaries Kalasutra, the Hindu name for a place in hell to have for a long time been almost the only ones who ven- which the trespassers of Hindu tradition are consigned, tured to penetrate into the uncultivated districts of the particularly those who, after offering a sacrifice for their free Kaffres. The Free Church and the United Presby- ancestors, dare to remove from the altar any portion of terians of Scotland have a number of stations in British the offering which the flames might have left unconKaffraria, and have begun to extend their labors to (in- sumed. See Vollmer, Wörterb. d. Mythol. p. 993. dependent) Kaffraria, among the natives whom the Brit- Kalderon (more accurately CALDERON), the most ish government has induced to settle there. The Ber-celebrated poet of Spain, born of a noble family at Madlin missions have also, since 1834, established a number rid Jan. 1, 1601, was educated at the University of Salaof stations in British Kaffraria. The Anglican Church, manca, but at length went into the army, and fought in which has bishops at Capetown (1847), Grahamstown Milan and Flanders, until in 1651 he entered the priest(1853), and in the Orange Free State (1863), has sta- hood, Already, as a soldier, he had devoted much time tions both in British and in Free Kaffraria, and is eager to the cultivation of his poetical talents; now, as a priest, ly intent upon extending its work. The Dutch Re- he devoted most of his time to it, and it is for his influformed Church had done nothing for the Kaffres until ence on the religious poetry of Spain, for his relation to the establishment of a special missionary board in 1863 the history of Roman Catholic poetry, that we make (Synodale Zendings Comissië in Zuyd Africa), which room for a short sketch of this religious (Roman Cathodisplays a great zeal in the establishment of missions lic) Shakespeare. Shortly after his admission to the among the pagan population. More recently the Ger- priesthood he took a chaplaincy at Toledo, but the king, man Baptists have sent out missionaries to British Kaf- with whom Kalderon was in special favor, soon gained fraria. The Roman Catholic Church has also a few sta- the poet for his court by assigning Kalderon a lucrative tions in British Kaffraria. See Grundemann, Missions- position in the royal chapel. He died about 1681, peratlas (2d number, Gotha, 1867); Newcomb, Cyclopædia haps somewhat later. He wrote no less than five hunof Missions; Moffat's Southern Africa (Lond. 1842); T. dred dramas, many of which have a religious tendency, B. Freeman's Tour in South Africa (Lond. 1857); Lich- and display most accurately the religious and moral tenstein, Travels in South Africa; Burchell, Travels in character of his time and people. Those of his producSouthern Africa. (A. J. S.) tions which have been preserved are divided into three different groups. The first contains his comedies of familiar life; the second, the heroic; and the third embraces his religious pieces, or "Sacramental Acts" (Autos Sacramentales), and these only concern us here. They are compositions which bear a strong resemKahanbarha, the Persian name for the period in blance to the miracle-plays of the Middle Ages, and are, which the world was created, and which in their cos-like them, deformed by fantastic extravagances of remogony, as in that of the Christian dispensation, covers ligious opinion and feeling. Some of them, however, six days; but, like some of our theorists, they say that are beautifully poetical. One of the most charactereach day of creation corresponds in length to a periodistic, held also by some critics to be the best, is "The of one month. See ZOROASTRIANISM. Devotion of the Cross," a strange farrago of the wildest Kahler, JOHANNES, a Lutheran theologian of some supernatural inventions, and the most impractically-monote, was born at Wolmar, Hesse Cassel, Jan. 20, 1649, | tived exhibitions of human conduct, but breathing a po

Kagbossum is the name of a crow which the Hindus assert embodies the soul of one of their celebrated sages; some of them say even of Brahma himself. See Vollmer, Wörterb. d. Mythol. p. 991.

etic spirit which is wonderfully impressive. One of its upper left arm holding a cimeter, the lower left a humain incidents is the legend of one dead man shriving man head by the hair. The other right arm is held up another, which had been used by another poet. An- to indicate either that she is bestowing a blessing or the other successful effort of his is "The steadfast Prince." restoration of nature from the devastation which she has Both of these have frequently been translated into En- caused, and to which her lower right hand is pointing. glish and other languages. See, however, Ticknor, His- All her hands are bloody. In this form she is standing tory of Spanish Literature (new edition, 1871, with In- on the body of her husband, who is a white man, stretchdex). One of the ablest Roman Catholic critics, pro-ed at full length upon his back. Around her waist, as fessor Frederick Schlegel, thus speaks of Kalderon's po- a covering, she wears a string of bloody human hands. sition as a Christian poet: "The Christianity of this She wears an immense necklace, reaching below her poet, however, does not consist so much in the external knees, which is composed of human skulls. In some circumstances which he has selected, as in his peculiar images a pair of dead human bodies hang by the hair feeling, and the method of treating his subject, which is from her ears. Her tongue, as above set forth, protrudes most common with him. Even where his materials fur- from her mouth upon her chin. nish him with no opportunity of drawing the perfect development of a new life out of death and suffering, yet everything is conceived in the spirit of this Christian love and purification, everything seen in its light, and clothed in the splendor of its heavenly coloring. In every situation and circumstance, Kalderon is, of all dramatic poets, the most Christian, and for that very reason the most romantic" (History of Literature, p. 280, 281). See also Eichendorff, Geistliche Schauspiele von Don Pedro Kalderon de la Barca; Schmidt, Schauspiele Calderons (Eberfeld, 1857); Herzog, Real-Encyklop. vii, 218 sq. (J. H. W.)

She appears, moreover, under other forms: sitting on a dead body, with two giants' heads in her arms; as a black female sitting on a throne, etc. Character.-Kali, in Hindu mythology, is nothing more nor less than a female Satan. She is a very sanguinary goddess; her eyebrows are bloody, and blood falls in a stream down her breast. Her eyes are red, like those of a drunkard.

Sacrifices.-Mr. Ward makes a summary from one of the Puranas to the effect that a tiger's blood offered to her in sacrifice will please her for a hundred years; that of a lion, a reindeer, or a man, a thousand years; and In Kaldi, GEORG, a celebrated Hungarian Jesuit, was that of three men for ten hundred thousand years. born at Tyrnau (Hungary) in 1570. After filling vari- the event of a human person being offered in sacrifice, it ous positions in the Jesuitical order, preaching at Vienna, must be performed in a cemetery, or at a temple, or in a and teaching theology at Olmutz, he became at last rec-mountain. Only a person of good appearance should be tor of the college at Presburg, and remained there until offered. The victim should be adorned with chaplets his death in 1634. He was the first Roman Catholic to and besmeared with sandal-wood, after various ablufurnish his co-religionists a Hungarian translation of tions. The deformed, timid, leprous, or crippled must the Bible. It was published at Vienna in 1626, folio (the not be offered; nor must a priest, nor a childless brothProtestant translation, by Visoli, was made in 1589). A er. The victim must be prepared the day before the portion of Kaldi's sermons were published at Presburg offering, his neck being besmeared with blood from the in 1631. axe with which he is to be sacrificed. Besides this, however, persons may draw blood from their own bodies, or cut off their flesh, to be presented to this goddess as a burnt-offering, or burn the body by the flame of a lamp.

Kalendar. See CALENDAR.

Kāli (or KALEE) is the name of one of the many forms of Doorga, so popularly and variously worshipped in Hindustan.

Worshippers.-Many Hindus adopt the ten-armed Names and History.-Doorga is the female principle Doorga as their guardian deity, and she is considered as in the production of the world who appears throughout the image of the divine energy. Her worship in Lower the Hindu Shastras as Prakriti or Bhagwati. She is Bengal is so popular that on the occasion of a great ansaid to have had a thousand names, and to have appear-nual festival all business is suspended, and even the Eued in a vast number of forms in different periods: thus, ropean courts, custom-house, and other public offices are as Sati, she first became the wife of Siva, but renounced closed. her life on hearing her father reproach her husband. She again appeared as "the mountain-born goddess" under the name of Parwati, and again married Siva. After giving birth to her sons Ganesh and Katik, she became renowned for her achievements in war against the giant enemies of the gods.

This goddess assumed the name of Kali on the occasion of a battle with a thousand-headed giant demigod whom she slew. In her excessive delight over her victory, she danced till she shook the foundation of the earth, and the gods were compelled to induce her husband Siva to influence her to stop, which, however, he found no means of doing till he resorted to the expedient of throwing himself among the bodies of the slain. Kali, observing herself dancing on the body of her husband, was shocked, and, protruding her tongue in her surprise, stood still. In this attitude she is represented in the images of her now made, and sold, and worshipped throughout Bengal.

Images. In allusion to the above contest with the giant, Kali is often represented as "a ten-armed goddess." Her image in this aspect is that of a yellow woman with ten arms, richly dressed and ornamented, standing erect, resting her left foot on the back of a prostrate buffalo, and her right on that of a couchant lion, holding in her hands a spear, an axe, a discus, a trident, a club, an arrow, and a shield.

Her most common image, however, is that of a black or very dark blue-colored woman with four arms; the

The professional robbers and murderers so long known and dreaded throughout India, and notorious elsewhere as Thugs, are the special devotees of the four-armed Kali. In the hope of greater success in their work, they consecrate to her their instruments of death, and their victims are held to be immolated in her honor. These men will join travellers, and accompany them for days, gaining their confidence if possible, under some disguise, until, watching their opportunity, they can administer drugs, or choke them with a small cord, and then rob them of all they possess. Formerly, it is supposed, the goddess rendered them much more assistance than of late, by putting out of the way the corpses of those slain; but, in consequence of one of their number looking behind him after a murder, she ceased to render them so certainly this assistance, as this was a violation of the express condition on which she kept secret all traces of their deeds. The accounts of the occasion of their losing her assistance in this particular are conflicting, and scarcely worthy of reproduction. Persons wishing to trace the matter may refer to Illustrations of the History and Practices of the Thugs (Lond. 1837). See THUGS.

Ceremonies.-Distinct from the great festival alluded to above in honor of Doorga as the "ten-armed goddess" is a famous and popular festival held in her service under the special form of Kali. It is observed with much the same form as the other. Annual sacrifices of sweetmeats, sugar, garments, rice, plantains, and pease are of

fered in great abundance. The first day ends with | Jannai, and was greatly admired by his contemporaries. singing, dancing, and feasting, and with the lower class- See Grätz, Gesch. d. Juden, v, 181 sq.; Sachs, Religiöse es in great debauchery and shameless licentiousness, the Poesie d. Juden in Spanien, p. 180 sq.; Zunz, Synagogale arak, an intoxicating liquor, being consecrated to the Poesie d. Mittelalters, p. 128 sq. See also LITURGY, JEWidol goddess. On the second morning images of all ISH; MACHSOR; SYNAGOGUAL POETRY. sizes representative of the goddess are made, and, after consecration by the Brahmans, are carried through the streets in procession to the Hooghly River, and there, carried out in boats, are thrown into it, and with this act terminate these wild and terrible orgies. Immense sums are expended by many of these devotees during these festivals. Mr. Ward estimates as much as £9000 sterling to have been expended annually at the single shrine in Calcutta, and narrates cases of individual offerings, at one time, of £10,000, comprising rich beds, silver plate, and food for the entertainment of a thousand persons.