[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.]

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.

[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.]

[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.]

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:

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.

[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.]

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.]

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.

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 Golamattikanagara, 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.

[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.]

[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.]

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.

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.]

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. 16v. "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.

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.

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.

c. A.D. 80-90.—These articles are imported (to the ports of Barbaricē, on the W. of the Red Sea) from the interior parts of Ariakē:—

c. 250.—"There are produced in India animals of the size of a beetle, of a red colour, and if you saw them for the first time you would compare them to cinnabar. They have very long legs, and are soft to the touch; they are produced on the trees that bear electrum, and they feed on the fruit of these. The Indians catch them and crush them, and with these dye their red cloaks, and the tunics under these, and everything else that they wish to turn to this colour, and to dye. And this kind of clothing is carried also to the King of Persia."—Aelian, de Nat. Animal. iv. 46.

c. 1343.—The notice of lacca in Pegolotti is in parts very difficult to translate, and we do not feel absolutely certain that it refers to the Indian product, though we believe it to be so. Thus, after explaining that there are two classes of lacca, the matura and acerba, or ripe and unripe, he goes on: "It is produced attached to stalks, i.e. to the branches of shrubs, but it ought to be clear from stalks, and earthy dust, and sand, and from costiere (?). The stalks are the twigs of the wood on which it is produced, the costiere or figs, as the Catalans call them, are composed of the dust of the thing, which when it is fresh heaps together and hardens like pitch; only that pitch is black, and those costiere or figs are red and of the colour of unripe lacca. And more of these costiere is found in the unripe than the ripe lacca," and so on.—Della Decima, iii. 365.

1510.—"There also grows a very large quantity of lacca (or lacra) for making red colour, and the tree of this is formed like our trees which produce walnuts."—Varthema, 238.

1516.—"Here (in Pegu) they load much fine laquar, which grows in the country."—Barbosa, Lisbon Acad., 366.

1519.—"And because he had it much in charge to get all the lac (alacre) that he could, the governor knowing through information of the merchants that much came to the Coast of Choromandel by the ships of Pegu and Martaban that frequented that coast...."—Correa, ii. 567.

1563.—"Now it is time to speak of the lacre, of which so much is consumed in this country in closing letters, and for other seals, in the place of wax."—Garcia, f. 112v.

1582.—"Laker is a kinde of gum that procedeth of the ant."—Castañeda, tr. by N.L., f. 33.

c. 1590.—(Recipe for Lac varnish). "Lac is used for chighs (see CHICK, a). If red, 4 ser of lac, and 1 s. of vermilion; if yellow, 4 s. of lac, and 1 s. zarnīkh."—Āīn, ed. Blochmann, i. 226.

1615.—"In this Iland (Goa) is the hard Waxe made (which we call Spanish Waxe), and is made in the manner following. They inclose a large plotte of ground, with a little trench filled with water; then they sticke up a great number of small staues vpon the sayd plot, that being done they bring thither a sort of pismires, farre biggar than ours, which beeing debar'd by the water to issue out, are constrained to retire themselves vppon the said staues, where they are kil'd with the Heate of the Sunne, and thereof it is that Lacka is made."—De Monfart, 35-36.

c. 1610.—"... Vne manière de boëte ronde, vernie, et lacrèe, qui est vne ouurage de ces isles."—Pyrard de Laval, i. 127; [Hak. Soc. i. 170].

1627.—"Lac is a strange drugge, made by certain winged Pismires of the gumme of Trees."—Purchas, Pilgrimage, 569.

1644.—"There are in the territories of the Mogor, besides those things mentioned, other articles of trade, such as Lacre, both the insect lacre and the cake" (de formiga e de pasta).—Bocarro, MS.

1663.—"In one of these Halls you shall find Embroiderers ... in another you shall see Goldsmiths ... in a fourth Workmen in Lacca."—Bernier E.T. 83; [ed. Constable, 259].

1727.—"Their lackt or japon'd Ware is without any Doubt the best in the World."—A. Hamilton, ii. 305; [ed. 1744].