As the Dutch government of Cape Colony was hos- tile to all Christian missions, the missions among the Kaffres did not begin until tlie government had passed under British rule. The Moravians, who then for the first time found the necessary protection for their re-es- tablished missions among the Hottentots [see Hottex- TOTs], extended in 1818 their labors also to the Kaffres, in particular to the tribes of the Fongus and Tambakis, whence in 1862 a station was established among tlie last named tribe of Independent Kaffraria. The mis- sionary Yon 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 Wes- leyan missionaries have (since 1820) numerous stations in all parts of the Kaffre territory. Their missionaries have for a long time been almost the only ones who ven- tured to penetrate into tlio uncultivated districts of the free KafTres. The Free Church and the United Presby- terians of Scotland have a number of stations in British Kaffraria, and have begun to extend their labors to (in- dependent) Kaffraria, among the natives whom the Brit- ish government has induced to settle there. The Ber- lin missions have also, since 1834, established a number of stations in British Kaffraria. Tlie Anglican Church, which has bishops at Capetown (1847), (irahamstown (1853), and in the Orange Free State (1863), has sta- tions both in British and in Free Kaffraria, and is eager- ly intent upon extending its work. The Dutch Re- formed Church had done nothing for the Kaffres until the establishment of a special missionary board in 1863 (Synodale Zendings Comissiii in Zuyd Africa), which displays a great zeal in the establishment of missions among the pagan population. More recently the Ger- man Baptists have sent out missionaries to British Kaf- fraria. The Roman Catholic Church has also a few sta- tions in British Kaffraria. See Grundemann, Missions- atlas (2d number, Gotha, 1867); Newcomb, C/ycfo/iferfm of Missions; MoffaVs Soutke7-n Africa (Lond. 1842); T. B. Freeman's Tour in South Africa (Lond. 1857) ; Lich- tenstein. Travels in South Africa ; BurcheU, Travels in Southern Africa. (A. J. S.)
Kagbossum is the name of a crow which the Hin- dus assert embodies the soul of one of their celebrated sages ; some of them say even of Brahma himself. See Vollmer, WOrterb. d. Mythol. p. 991.
Kahanbarha, the Persian name for the period in which the world was created, and wliich in their cos- mogony, as in that of the Christian dispensation, covers six days ; but, like some» of our theorists, they say that each day of creation corresponds in length to a period of one month. See Zoroastuianism.
Kahler, Johannes, a Lutheran theologian of some note, was born at Wolmar, Hesse Cassel, Jan. 20, 1649,
and was educated at the University of Giessen. He began his lectures at that university in 1673 on the Car- tesian philosopiiy, and became one of its ablest expo- nents. In 1677 he was called as extraordinary professor of metaphysics to Rintein, and shortly after was pro- moted to the fidl or ordinary professorship. In 1683 he became also professor of theology. He died IMay 17, 1729. Kahler was highly esteemed by his contempo- raries, 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 col- lected and printed in 2 vols. 12mo. See Allgem. Hist. Lex. vol. iii, s. v. ; Jocher, Gelehrten Lexikon, vol. ii, s. v., gives a complete list of Kahler's productions.
Kaisersberg. See Geiler.
KaisersvT^erth. See Fliedner.
Klajoniort.s, the Persian name for the first man, who they say was a direct descendant of a bull (Abu- dad), and was botli man and wife at the same time. So sacred was his person tliat even angels worshipped him. Ahriman, however, was bent upon his destruction, and for thirty years he persecuted Kajomorts. until success- fid in slaying him. But the seed of Kajomorts fructified the earth, tlie sun purified it, and after forty years a plant sprang up, whicli became a mighty tree, bearing, instead of fruit, ten human pairs, one of which, Meshia and Meshiane, became the ancestors of the human race (see Vollmer, Worterb. d.3Iythol. p. 992). See Ormuzd ;
ZOROASTRIAXISM.
Kakusandu is the name of the third Buddha who preceded Gotama (q. v.), and, according to Major Forbes's (Journ. Asiatic Societj/, June, 1836) calcidation of Hin- du chronology, must have lived on the earth B.C. 3101 (see Hard}', Manual of Buddhism, p. 87, 96, et al.). See Buddha.
Kalasutra, the Hindu name for a place in heU to which the trespassers of Hindu tradition are consigned, particidarly those who, after offering a sacrifice for their ancestors, d^re to remove from the altar any portion of the offering which the flames might, have left uncon- sumed. See Vollmer, \Voi-te?-b. d. Mythol. p. 993.
Kalderon (more accurately Calderon), the most celebrated poet of Spain, born of a noble familj'- at Mad- rid Jan. 1, 1601, was educated at the University of Sala- manca, but at length went into the army, and fought in Milan and Flanders, until in 1651 he entered the priest- hood. Already, as a soldier, he had devoted much time to the cultivation of his poetical talents ; now, as a priest, he devoted most of his time to it, and it is for his influ- ence on the religious poetry of Spain, for his relation to the history of Roman Catholic poetry, that we make room for a short sketch of this religious (Roman Catho- lic) Shakespeare. Shortly after his admission to the priesthood he took a chaplaincj' at Toledo, but the king, with whom Kalderon was in special favor, soon gained the poet for his court by assigning Kalderon a lucrative position in the royal chapel. He died about 1681, per- haps somewhat later. He WTOte no less than five hun- dred dramas, many of which have a religious tendency, and display most accurately the religious and moral character of his time and people. Those of his produc- tions wdiich have been preserved are divided into three different groups. The first contains his comedies of fa- miliar life ; the second, the heroic ; and the third em- braces his religious pieces, or "Sacramental Acts" {Au- tos Sacramentales), and these only concern us here. They are compositions which bear a strong resem- blance to the miracle-plays of the Middle Ages, and are, like them, deformed by fantastic extravagances of re- ligious opinion anil feeling. Some of them, however, are beautifully poetical. One of the most character- istic, held also by some critics to be the best, is " The Devotion of the Cross," a strange farrago of tlie wildest supernatural inventions, and the most impracticaUy-mo- tived exhibitions of human conduct, but breathing a po-