with that, implies certain obligations arising out of that relationship. The term, goël', is derived by the lexicographers from the verb, to redeem. That the two are closely connected is certain, but whether the meaning of the verb is derived from that of the noun, or the converse, may be made matter of question. The comparison of the cognate dialects leads to the conclu-blood-revenge might be satisfied by the payment of a sion that the primary idea lying at the basis of both is that of coming to the help or rescue of one, hence giving protection, redeeming, avenging. In this case the of the O.T. would, in fundamental concept, answer pretty nearly to the rapákληroç or paraclete of the N. T. The goël among the Hebrews was the nearest male blood relation alive. To him, as such, three rights specially belonged, and on him corresponding duties devolved towards his next of kin. See KINDRED. him in any way he pleased; but if the murder was accidental, the manslayer was entitled to the protection of the asylum he had reached. See CITY OF REFUGE. He was safe, however, only within its precincts, for if the him. Among some of the Oriental nations the right of goël found him beyond these he was at liberty to kill sum of money, but this practice, which obviously gave to the rich an undue advantage over the poor in matters of this sort, the law of Moses absolutely prohibits (Numb. Xxxv, 31). See BLOOD-REVENGE. From the narrative in Ruth iii and iv it has been concluded that among the duties of the goël was that of marrying the widow of a deceased kinsman, so as to raise up seed to the deceased, thus identifying the office of the goël with that of the levir, as provided for in Deut. 5-10. See MARRIAGE. But the levirate law ex XXV, 1. When an Israelite through poverty sold his inher-pressly limits the obligation to a brother, and, according itance and was unable to redeem it, it devolved upon one to the Jewish commentators, to a full brother by the faof his kin to purchase it (Lev. xxv, 25-28; Ruth iii; iv). ther's side (Maimonides, quoted by Otho, Lex. Rabbin. So also, when an Israelite had through proverty sold p. 372), and in this relation neither Boaz nor the other himself into slavery, it devolved upon the next of kin, kinsman stood to Elimelech or his sons. It is further as his goël, to ransom him in the jubilee year (Lev. evident that the question was one of right rather than 47 sq.). See Jubilee, Year of. In allusion to one of duty, and that the kinsman who waived his right this, God is frequently represented as the goël of his incurred no disgrace thereby, such as one who declined people, both as he redeems them from temporal bondage to fulfil the levirate law incurred. The nearest kinsman (Exod. vi, 6; Isa. xliii, 1; xlviii, 20; Jer. 1, 34, etc.) and had the right to redeem the land, and the redemption from the bondage of sin and evil (Isa. xli, 14; xliv, 6, 22; of the land probably involved the marrying of the widow xlix,7; Psa. ciii, 4; Job xix, 25, etc.). In some of these of the deceased owner, according to usage and custom; passages there is an obvious Messianic reference, to but the law did not enjoin this, nor did the goël who which the fact that our redemption from sin has been declined to avail himself of his right come under any effected by one who has become near of kin to us by as- penalty or ban. The case of the goël and that of the suming our nature gives special force (comp. Heb. ii, 14). levir would thus be the converse of each other: the See REDEEMER. goël had a right to purchase the land, but in so doing 2. When an Israelite who had wronged any one sought came under an obligation from custom to marry the to make restitution, but found that the party he had widow of the deceased owner; the levir was bound to wronged was dead without leaving a son, it fell to the marry the widow of his deceased brother, which innext of kin of the injured party, as his goël, to represent volved, as a matter of course, the redemption of his him and receive the reparation (Numb. v, 6 sq.). The property if he had sold it (see Selden, De Success. in law provided that in case of his having no one suffi-bon, defunct. c. 15; Benary, De Hebræorum Leviratu, p. ciently near of kin to act for him in this way, the prop- 19 sq.; Bertheau, Exeget. Hdb. zum A. T. pt. vi, p. 249; erty restored should go to the priest, as representing Je- Michaelis, On the Laws of Moses, ii, 129 sq.).—Kitto, s. v. hovah, the King of Israel-a provision which the Jews See LEVIRATE LAW. say indicates that the law has reference to strangers, as **no Israelite could be without a redeemer, for if any one of his tribe was left he would be his heir" (Maimon. in Baba Kama, ix, 11). See GOËL. Kipling, THOMAS, an English divine, born in Yorkshire about the middle of the 18th century, was educated at St. John's College, Cambridge, where he graduated 3. The most striking office of the goël was that of as B.A. in 1768, and became D.D. in 1784. His first acting as the avenger of blood in case of the murder of prominent position was that of deputy regius professor his next of kin; hence the phrase, the blood- of divinity under bishop Watson, and later he was proarenger. In the heart of man there seems to be a deep-ling preached the Boyle Lectures, which were not pubmoted to the deanery of Peterborough. In 1792 Kiprooted feeling that where human life has been destroyed lished. In 1793 he brought out at the university press by violence the offence can be expiated only by the life a very handsome edition of the famous "Codex Beza" of the murderer; hence, in all nations where the rights of the N. T., with fac-simile types (Codex Beza, Quadof individuals are not administered by a general execu-ratis literis, Græco-Latinis, 2 vols. folio), which was imtive acting under the guidance of law, the rule obtains that where murder has been committed the right and mediately assailed with a virulence amounting to perduty of retaliation devolves on the kindred of the mursonal hostility by the party which had espoused the dered person. Among the Shemitic tribes this took the cause of the once notorious Frend, who was banished form of a personal obligation resting on the nearest of kin-a custom which still prevails among the Arabs (Niebuhr, Des. d'Arabie, ch. 7). This deep-rooted feeling and established usage the Mosaic legislation sought to place under such regulations as would tend to prevent he commits the serious error of printing the corrections gomena do not manifest much accurate scholarship, and the excesses and disorders to which personal retaliation is apt to lead, without attempting to preclude the indul-egated to the notes at the end, Tregelles (Introd, to Text. instead of the original reading of the text, which he relgence of it. (Mohammed also sought to bring the prac- Crit. of N. Test.) allows that he "appears to have used tice under restraint without forbidding it [see Koran, scrupulous exactitude in performing his task efficiently 11, 173-5; xvii, 33].) Certain cities of refuge were pro- according to the plan which he had proposed to himvided, to which the manslayer might endeavor to escape. self." Kipling also published The Articles of the Church If the goal overtook him before he reached any of these cities, he might put him to death; but if the fugitive of England proved not to be Calvinistical (1802, 8vo), succeeded in gaining the asylum, he was safe until at least an investigation had been instituted as to the circumstances of the murder. If on inquiry it was found that the party had been guilty of deliberate murder, the law delivered him up to the goël, to be put to death by the university for Unitarianism, and in whose case Kip- written in answer to Overton's True Churchman ascer- ness. boundaries are washed by the river Cyrus, was probal not a part of Assyria at the time referred to (see Kbel, Prophet. ii, 108), Keil (Comment, on Kings, ac.) thinks the Medes must be meant, erroneously imsing that the inhabitants of Kir are spoken of insaiah as good bowmen. The Sept. (Vat. MS. at 2 Kings), the Vulg., and Chald. (at 2 Kings and Amos), and Symmachus (at Amos ix), render Cyrene! For Kir of Moab (Isa. xv, 1), see KIR-MOAB. Kirâtârjunîya, one of the most celebrated poems of Sanscrit literature, the production of Bharavi, depicts the conflict of Arjuna with the god Siva in his disguise of a kirâta, or mountaineer. Kirchentag. See CHURCH DIET. Kippis, ANDREW, D.D., F.R.S., F.A.S., an eminent English Unitarian divine, was born at Nottingham in 1725. He studied under Dr. Doddridge at Northampton, and in 1746 became minister of a congregation at Boston, Lincolnshire. In 1750 he removed to Dorking, and in 1753 became the pastor of a Presbyterian congregation of Unitarian tendency at Prince's Street, Westminster, with which society he continued connected till his death, which occurred in 1795. The duties arising out of this connection, however, did not preclude Dr. Kippis from seeking other means of public usefulIn 1763 he became a tutor in an academy for the education of dissenting ministers in London, on a plan similar to that on which the academy at Northampton had been conducted, He was also one of the principal contributors to the Monthly Review and the Gentleman's Magazine at a time when these were considered the leading periodicals of England. There are several pamphlets of his on the claims of the dissenters, and on other topics of temporary interest; but the work with which his name is most honorably connected is the republication of the Biographia Britannica, with a large addition of new lives, and a more extended account of many persons whose lives are in the former edition of that work. The design was too vast to be accomplished by any one person, however well assisted. Five large folio volumes were printed of the work (1778), and yet it had proceeded no further than to the name of Fastolf. Part of a sixth volume, it is understood, was printed, but it has not been given to the world. Many of the new lives were written by Dr. Kippis himself, and particularly that of captain Cook, which was printed in a separate form also. Dr. Kippis's was a literary life of great industry. He was the editor of the collected edition of the works of Dr. Nathaniel Lardner (q. v.), with a life of that emi-qua sacris, qua profanis, illustrata (Amst. 1667, fol.) :nent theological scholar. He published also the ethical and theological lectures of his tutor, Dr. Doddridge, with a large collection of references to authors on the various topics to which they relate. His other works of interest are, Sermon on Luke ii, 25 (Lond. 1780, 8vo):-Sermon on Psalm cxliv, 15 (London, 1788, 8vo) :-A Vindication of Protestant Dissenting Ministers (1773). See Rees, Funeral Serm.; Gent. Mag. vols. lxv, lxvi, lxxiv; Darling, Encyclopædia Bibliog. s. v.; English Cyclopædia, S. V. (J. H. W.) Kippod. See BITTERN. Kir (Heb. id., P, a wall or fortress, as often; Sept. always as an appellative, τεῖχος, πόλις, βόθρος, etc., but v. r. Xappáv, Kvoŋvý, etc.), a people and country subject to the Assyrian empire, mentioned in connection with Elam (Isa. xxii, 6), to which the conquered Damascenes were transplanted (2 Kings xvi, 9; Amos i, 5), and whence the Aramæans in the east of Syria at some time or other migrated (Amos ix, 7). This is supposed by major Rennel to be the same country which still bears the name of Kurdistan or Koordistan (Geogr. of Herodot. p. 391). There are, however, objections to this view which do not apply so strongly to the notion of Rosenmüller and others, that it was a tract on the river Cyrus (Pliny, Hist. Nat. vi, 10; Ptolemy, v, 12) (Kupoç and Kúppoc, in Zend Koro), which rises in the mountains between the Euxine and Caspian Seas, and runs into the latter after being joined by the Araxes (Büsching, Magaz. x, 420; compare Michaelis, Spicil. ii, 121; Suppl. 2191; Gesenius, Thesaurus, p. 1210); still called Kur (Bonomi, Niveveh, p. 47, 71). Gurjistan, or Grusia (Grusiana), commonly called Georgia, seems also to have derived its name from this river Kur, which flows through it. Others compare Curena or Curna of Ptolemy (Kovoýva or Kovova, vi, 2, 10, Chald. ), a city in the south of Media, on the river Mardus (Bochart, Phaleg, iv, 32); Vitringa the city Carine, also in Media (Kapivn, Ptolemy, vi, 2, 15), now called Kerend (Ritter, Erdk. ix, 391). Some region in Media is perhaps most suitable from the fact that Armenia, whose northern Kircher, Athanasius, an eminent German Jesuit, and quite prominent as a philosopher, was born near Fulda, Germany, in 1601. He entered the Society of Jesus in 1618, and taught mathematics and metaphysics in the college at Würzburg. During the inroads of the Swedes he fled before the Protestant powers, and. after a short stay in France, went to Rome, and became a professor at the Propaganda. He died in 1680. His writings, which extend over the different departments of the natural sciences, philosophy, philology, history, and archæology, evince great talent, but are often fanciful in their theories. His principal works of interest to us are, Edipus Egyptiacus, etc. (Romæ, 1652, etc., 4 vols. fol.):-Mundus subterraneus, in xii libros digestus, etc. (Amsterdam, 1665, fol.) :—Arca Noë, in tres libros digesta, etc. (Amst. 1675):-Liber philologicus de sono artificioso, sive musica, etc. (in Ugolino's Thesaurus, xxxii, 353):-Liber diacriticus de Musurgia, antiquemoderna (Ugolino, xxxii, 417):-China, monumentis, Turris Babel, sive Archontologia, etc. (Amst. 1679, fol): Kircher, Konrad, a learned German philologian of Augsburg, of the 16th century, was a Lutheran pastor first at Donauwerth and later at Jaxtdorf, and died about 1622. He wrote Concordiæ veteris Testamenti Graco Ebræis vocibus respondentes (Francf. 1607, 2 vols. 4to; greatly enlarged by Abrah. Trommius, Amst. 1718):De usu concordantiorum Græcorum in Theologia. See Simon, Hist. Crit. du Vieux Testament, i, 3, ch. ii, Allgem. Hist. Lexikon, iii, 33. In 1797 he returned to Kirchhofer, MELCHIOR, a celebrated Swiss ecclesiastical writer, was born Jan. 3, 1775, at Schaffhausen. and was educated at Marburg. Switzerland, and was ordained for the holy ministry. His first important position he secured in 1808 at Stein. and this he filled up to his death, Feb. 13, 1853. He is quite celebrated for his able efforts in the department of Church History, which procured for him in 1840 the doctorate of theology from the University of Marburg. Among the especially valuable writings of Kirchhofer are his monographs on Hofmeister (1810), Oswald Myconius (1813), Werner Steiner (1818), Berthold Haller (1828), Wilhelm Farel (1831), and his continuation of Hottingers' Ecclesiastical History of Switzerland.—Herzog, Real-Encyklopädie, vii, 708. Kirchmayr, Thomas, a German theologian, was born at Straubingen, Bavaria, in the early part of the 16th century; became pastor first at Stadtsulza, in Thuringia, and later (in 1541) at Kahla. He died at Wiesbach in 1563. Kirchmayr is noted as the author of a commentary on 1 John, in which he advocates the predestination theory in a somewhat peculiar manner. He teaches that the chosen ones never lose the influence of the holy Spirit, however great their transgression. He was criticised and obliged to quit the pulpit.—Pierer, Universal Lexikon, ix, 534. Kirchmeier, Johann Christoph, a noted German theologian, was born at Orpherode, Hesse, Sept. 4. , was prand was educated at the University of Marburg. 1 to (s came in 1700 professor of philosophy at Herborn, Kings se year following regular professor of theology at ly img same high-school, and in 1702 removed in this cain pacity to Heidelberg. In 1723 he returned to Marburg, and was promoted to the highest honors that his alma mater could bestow. He died March 15, 1743. Kirch meier was the honor and pride of the German Reformed Church in Marburg, and his memory is revered to this day. A list of his writings, which are mostly of a controversial nature and in pamphlet form, is given by Döring. Gelehrte Theologen Deutschlands d. 18ten und 19ten Jahrk. ii, 94 sq. Kirchmeier, Johann Siegmund, a German theologian of note, was born at Allendorf Jan. 4, 1674, and was educated at Marburg and Leyden. In 1703 he became pastor at Schwebda. In 1704 he accepted the professorship of logic and metaphysics at Marburg University, and at the same time became pastor of a Reformed church at Marburg. He died April 23, 1749. His writings, mainly dissertations, are enumerated by Doring, Gelehrte Theologen Deutschlands d. 18ten u. 19ten Jahrh. ii, 99 sq. Kir-har'aseth (2 Kings iii, 25), Kir-har ́eseth (Isa. xvi, 7), Kir-ha'resh (Isa. xvi, 11), Kir-heʼres (Jer. xlviii, 31, 36). See KIR-MOAB. Kiriatha'ïm (Jer. xlviii, 1, 23; Ezek. xxv, 9). See KIRJATHAIM. Kiriathia'rius (Kipiaiápioç v. r. Kapia ipi, Vulg. Crearpatros), a corrupt form (1 Esdr. v, 19) for Kirjatharim (Ezra ii, 25), or KIRJATH-JEARIM (Neh. vii, 29). Kir'ioth (Amos ii, 2). See KERIOTH. Kir'jath (Josh. xviii, 28). See KIRJATH-JEARIM ; also the following names, of which this is the first part. Kirjatha'ïm (Heb. Kiryatha'yim, □, two cities, i. e. double-town; Sept. Kapiadaip, but Kapiadaμ in Numb.; y óλic in Gen.; v. r. Kapasiμ or Kapia9v in Jer. and Ezek.; Tóλıç πaçadaλλaooía [appar ־יָם for יְמָה ently mistaking the directive termination in Ezek.; Auth. Vers. “Kiriathaim” in Jer. and Ezek.), the name of two places. 1. One of the most ancient towns in the country east of the Jordan (see Ewald, Gesch. Isr. i, 308), as it was possessed by the gigantic Emim (Gen. xiv, 5), who were expelled by the Moabites (compare Deut. ii, 9, 10), and these, in their turn, were dispossessed by the Amorites, from whom it was taken by the Israelites. Kirjathaim was then assigned to Reuben (Numb. xxxii, 37; Josh. xiii, 19); but during the Assyrian exile the Moabites again took possession of this and other towns (Jer. xlviii, 1,23; Ezek. xxv, 9). Burckhardt (Travels, p. 367) found ruins, called El-Teim, which he conjectures to have been Kiriathaim, the last syllable of the name being retained. This is somewhat doubtful, as the Christian village Kariatha or Koreiatha (Kapiáda, Kapiá‡a) of Eusebius and Jerome (Onomast. s. v.) is placed ten miles west of Medeba, whereas El-Teim is but two miles (Seetzen places it at half an hour, Reise, i, 408). Michaelis (Orient. u. exeg. Bibl. iii, 120; Suppl. 2203 sq.) compares the modern city Kirjathaim, one day's journey from Palmyra (Wood, Ruins of Palmyra, p. 34); and Büsching (Erdb. xi, 568) adduces Kariathaim (in Pliny, vi, 32. Carriata), a place in the desert of Arabia; but both these identifications are inadmissible (Hamesveld, iii, 169). Ritter (Erdkunde, xv, 1185, 1186) supposes that the Onomasticon confounds two places of the same name, one being the ancient city corresponding to El-Teim, north of the wady Zurka, and the other the Christian town, represented by the modern Kureyat, south of the same wady; but we see no occasion for this, as the latter place, the name of which fully agrees, lies at the required distance (eleven miles, Seetzen, Reise, ii, 342) south-west of Medeba (Porter, Handbook, p. 300), upon the southern slope of Jebel Attarus (perhaps referred to by Eusebius in the expression annexed to his description, iπì ròv Báρıv, on the Baris, using the term in the sense of a fortress on a hill-top rather than alluding to a position beyond the valley Zurka-Main, which Ritter, p. 578, fancifully conceives to be thus indicated from the abundance of mandrakes, Baápaç). See KERIOTH, 2. 2. A city of refuge in the tribe of Naphtali (1 Chron. vi,76); elsewhere (Josh. xxi, 32) called KARTAN (q. v.). Kirjath-ar'ba (Hebrew Kiryath'- Arba', 【P Kirghis, or KIRGHIS-KAISAKI (Cossacks of the Steppes), is the name of a people spread over the immense territory bounded by the Volga, desert of Obshtehei (in 55° N. lat.), the Irtish, Chinese Turkestan, AlaTau Mountains, the Sir-Daria, and Aral, and Caspian Seas-a vast tract of land, not unfrequently designated as the Eastern Steppe," and containing 850,000 Engfish square miles; sterile, stony, and streamless, and covered with rank herbage five feet high. The Kirghis are of Turkish origin, and speak the Uzbek idiom of their race. They have from time immemorial been divided into three branches, called the Great, Middle, and Little Hordes. The first of these wanders in the south-west portion of the Eastern Steppe; the Middle Horde roams over the territory between the Ishim, Irtish, Lake Balkbash, and the territory of the Little Horde. The Little Horde (now more numerous than the other two together) ranges over the country bounded by the Ural, Tobol, Siberian Kirghis, and Turkestan. (A small offshoot of them has, since 1801, wandered between the Volga and the Ural river, and is under rule of the governor of Astrachan.) South of Lake Issikul is a wild mountain tribe called the Diko-Kamennaja, the only tribe which calls itself Kirghis. They are called by their neighbors Kara or Black Kirghis, and are of Mandshûr stock. Their collective numbers are estimated at upwards of 14 millions of souls, more than half of whom belong to the Little Horde. This people is, with the exception above mentioned, nomadic, and is ruled by sultans or khans. They are restless and predatory, and have well earned for themselves the title of the "Slave-hunters of the Steppes," by seizing upon caravans, appropriating the goods, and selling their captives at the great slavemarkets of Khiva, Bokhara, etc. Their wealth consists of cattle, sheep, horses, and camels. They are of the Moslem faith, in a somewhat corrupt form, and, like the followers of Mohammed, are the sworn enemies of the Mongols. "Fired by hereditary hate," says Dixon (Rusna, p. 339 sq.), "these Kirghis bandits look upon every man of Mongolian birth and Buddhistic faith as lawful, city of Arba; Sept. wóλiç 'Apẞók, Gen. xxiii, 2; pil They follow him to his pastures, plunder his tent, drive off his herds, and sell him as a slave. But when this lawful prey escapes their hands they raid and rob on more friendly soil, and many of the captives whom they carry to Khiva and Bokhara come from the Persian valleys of Atrek and Meshid. Girls from these valleys fetch a higher price, and Persia has not strength nough to protect her children from their raids." Notwithstanding the strenuous efforts of Russia to educate the Kirghis, there are among them at the present time only twelve schools, attended by about 370 children. See Chambers, Cyclopædia, vol. v, s. v.; Brockhaus, RealEncyklopädie, vol. viii, s. v. Kirgesen. (J. H. W.) Judg. xiv, 15; xv, 13, 54; xx, 7; Kapia apẞók, Josh. xxi, 11; Judg. i, 10; wóλig Tоv mediov, Gen. xxxv, 27; once with the art. 27, Kiryath'-ha-Arba'; Septuag. Kapia apßó v. r. Kapia≈apßók, Neh. xi, 25: Auth. Vers. "city of Arba," in Gen. xxxv, 27; Josh. xv, 13; xxi, 11), the original name of HEBRON, in the mountains of Judah, so called from its founder, one of the Anakim, and inhabited under the same name after the exile. Hengstenberg, however, thinks that Hebron was the earlier name, and Kirjath-Arba only was imposed by the Canaanites (Beitr. iii, 187). Sir John Mandeville (cir. 1322) found it still "called by the Saracens Karicarba, and by the Jews Arbotha" (Early Travels, p. 161). It is a Jewish gloss (first mentioned by Jerome) which | valley they looked anxiously for some eminence, which, interprets the latter part of the name (78, arba, Heb. according to the belief of those days, should be the ap"four") as referring to the four great men buried there propriate seat for so powerful a Deity [see Thomson, (the saints Adam, Abraham, Isaac, and Jacob; so the Land and Book, ii, 539] (1 Sam. vi, 20, 21). In this Talmud, see Keil, ad loc.; or the giants Anak, Ahiman, high place the hill' (5)-under the charge of Sheshai, and Tolmai, according to Bochart, Canan, i, 1). Eleazar, son of Abinadab, the ark remained for twenty Kir'jath-aʼrim (Ezra ii, 25). See KIRJATH-JEA-years (vii, 22), during which period the spot became the RIM. resort of pilgrims from all parts, anxious to offer sacrifices and perform vows to Jehovah (Josephus, Ant. vi, Kirʻjath-ba ́äl (Heb. Kiryath'-Ba'äl,P,2,1). Sixty-two years after the close of that time Kircity of Baal; Sept. Kapia ßáaλ), another name (Josh. xv, 60; xviii, 14) for KIRJATH-JEARIM (q. v.). See also BAALAH. Kir'jath-huʼzoth (Heb. Kiryath'-Chutsoth', jath-jearim lost its sacred treasure, on its removal by David to the house of Obed-edom the Gittite (1 Chron. xiii, 5, 6; 2 Chron. i, 4; 2 Sam. vi, 2, etc.). It is very remarkable and suggestive that in the account of this transaction the ancient and heathen name Baal is retained. In fact, in 2 Sam. vi, 2-probably the original statement-the name Baale is used without any explanation, and to the exclusion of that of Kirjath-jearim. In the allusion to this transaction in Psa, cxxxii, 6, the name is obscurely indicated as the 'wood'-yaar, the , city of streets; Sept. πóλeç ¿πavλewv), a city of Moab to which Balak took Balaam on his arrival to offer a preparatory sacrifice (Numb. xxii, 39). The Vulgate understands an extreme city of the territory of Moab, as that on the border of Arnon, where the king met his prophetic guest (verse 36); but the two appear to have been different. The city in question was prob-root of Kirjath-jearim. We also hear of a prophet Uriably the capital of the Moabitish king, usually called jah ben-Shemaiah, a native of the place, who enforced KIR-MOAB, and here distinguished from other places of Jehoiakim (Jer. xxvi, 20, etc.), but of the place we know the warnings of Jeremiah, and was cruelly murdered by a similar name (Kirjath meaning simply "city") by an nothing beyond what has already been said. A tradiepithet indicative of its extent; compare the presence of the court and "high places of Baal," as well as the tion is mentioned by Adrichomius (Descr. T. S. Dan. § conspicuous situation of the city (verse 41), correspond-17), though without stating his authority, that it was ing to that of Kerak. Porter, however (Murray's Hand- the native place of 'Zechariah, son of Jehoiada, who book for Pal. p. 299 sq.), inclines to identify the place was slain between the altar and the Temple'" (Smith). with the Keireyat on Jebel Attarus, and so with KIRI-Josephus says it was near Beth-shemesh (Ant. vi, 1, 4). ATHAIM (q. v.). Kir'jath-je ́ärim (Heb. Kiryath'-Yeärim', Eusebius and Jerome (Onomast. s. v. Baáλ, Baal-carathiarim) speak of it as being in their day a village nine or ten miles from Diospolis (Lydda), on the road to Je, city of forests; Sept. Kapia≈iapɛiμ, Josh. xviii, rusalem; consequently north-west (Hamesveld, iii, 266). 14; Judg. xviii, 12; 1 Chron. ii, 50, 52, 2 Chron. i, 4; With this description, and the former of these two disNeh. vii, 29; Jer. xxvi, 20; Kota apiμ, 1 Sam. vi, 21; tances, agrees Procopius (see Reland, Palæst. p. 503). vii, 1, 2; v. r. 1 Chron. ii, 50, 52; 2 Chron. i, 4; Neh. vii, On account of its presumed proximity to Beth-shemesh, 29; Jer. xxi, 20; móλic 'lapeiu, Josh. xv, 9, 60; 1 Chron. Williams (Holy City) endeavors to identify Kirjath-jeaxiii, 5 [v. r. 'lapiμ]; πóλeç 'Iapɛiu, Josh. ix, 17; Ka- rim with Deir el-Howa, east of Ain Shems. But this, piadiario v. r. nóig lato, 1 Chron. ii, 53; Kapia ßá- though sufficiently near the latter place, does not anaλ, Josh. xiii, 15; omits in 1 Chron. xiii, 6 [or, rather, swer to the other conditions. Dr. Robinson thinks it paraphrases the words "Baalah, which is Kirjath-jea- possible that the ancient Kirjath-jearim may be recogrim," by wóλg Aavid]; Josephus Tv Kapia api- nised in the present Kuryet el-Enab. The first part of jurv móλic, Ant. vi, 2, 1; with the art. p, the name (Kirjath, Kuryet, signifying city) is the same Jer. xxvi, 20), in the contracted form KIRJATH-ARIM in both, and is most probably ancient, being found in (Heb. Kiryath'-Arim',, Ezra ii, 25; Sept. not very frequently even there. The only change has Arabic proper names only in Syria and Palestine, and Kapia iapɛip v.r. Kapia tapiμ), and simply KIRJATH been that the ancient "city of forests" has, in modern (Heb. Kiryath',, Josh. xviii, 28; Sept. Tóλic 'Iapt- times, become the "city of grapes." The site is also Eiu), one of the towns of the Gibeonites (Josh. ix, 17). It about three hours, or nine Roman miles from Lydda, on belonged to the tribe of Judah (Josh. xv,60; Judg. xviii, the road to Jerusalem, and not very remote from Gibeon. 12), and lay on the border of Benjamin (Josh. xviii, 15; 1 from which Kirjath-jearim could not well have been Chron. ii, 50), to which it was finally assigned (Josh. xviii, distant. So close a correspondence of name and position 28). It was to this place that the ark was brought from seems to warrant the conclusion in favor of Kuryet elBeth-shemesh, after it had been removed from the land Enab (see Ritter's Erdkunde, xvi, 108-110). This place is of the Philistines, and where it remained till removed that which ecclesiastical tradition has identified with the to Jerusalem by David (1 Sam. vii; 1 Chron. xiii). Anathoth of Jeremiah (i, 1; comp. Jerome, ad loc.; also This was one of the ancient sites which were again in- Onomasticon, s. v.; Josephus, Ant. x, 7, 3), which, howevhabited after the exile (Ezra ii, 25; Neh. vii, 29). It er, is at Anata. Kuryet el-Enab is now a poor village, was also called KIRJATH-BAAL (Josh. xv, 60; xviii, 14), its principal buildings being an old convent of the Minand BAALAH (Josh. xv, 9). It appears to have lain not orites and a Latin church. The latter is now deserted. far from Beeroth (Ezra ii, 25). "It is included in the and is used for a stable, but is said to be one of the largenealogies of Judah (1 Chron. ii, 50, 52) as founded by gest and most solidly constructed churches in Palestine or descended from Shobal, the son of Caleb ben-Hur, and (Robinson, ii, 109, 334-337). The village is prettily sitas having in its turn sent out the colonies of the Ithrites, uated in a basin, on the north side of a spur jutting out Puhites, Shumathites, and Mishraites, and those of Zo- from the western hills. The only well-built houses are rah and Eshtaol. 'Behind Kirjath-jearim' the band of those belonging to the family of the sheiks Abu-Ghosh, Danites pitched their camp before their expedition to who for the last half century have been the terror of Mount Ephraim and Laish, leaving their name attached travellers, but have lately been overtaken with punishto the spot for long after (Judg. xviii, 12). See MAHA- ment by the Turkish government. Dr. Robinson reNEH-DAN. Hitherto, beyond the early sanctity implied marks that "a pretty direct route from Beth-shemesh in its bearing the name of BAAL, there is nothing re- would pass up on the east of Yeshua and along wady markable in Kirjath-jearim. It was no doubt this rep- Ghurab; but no such road now exists, and probably utation for sanctity which made the people of Beth-she- never did, judging from the nature of the country. In mesh appeal to its inhabitants to relieve them of the all probability, the ark was brought up by way of Saris" ark of Jehovah, which was bringing such calamities on (Researches, new ed., iii, 157). Schwarz, who identifies their untutored inexperience. From their place in the Kirjath-jearim with the same site, suggests that the hiil (which he calls Mount Midan) south-west of the village, and just south of Kuryet es-Saideh, may be the "Mount Jearim" spoken of in Josh. xv, 10 (but different from Mount Baalah of ver. 11); both places having taken the title Jearim from the intervening tract of land, perhaps once covered with wood (Palest. p. 97). It is the testimony of a recent traveller (Tobler, Dritte Wanderung, p. 178) that in the immediate neighborhood, on the ridge probably answering to Mount Jearim, there still are "real woods, so thick and so solitary, he had seen nothing like them since he left Germany.” distinguished honors. Shortly after he went to Stockbridge, and commenced the study of theology under the direction of Dr. Stephen West; but the strict views of theology to which he was here introduced were little to his taste, and he soon after returned to Cambridge, where he found himself in a much more congenial theological atmosphere. In November, 1792, while still prosecuting his theological studies, he was appointed tutor of metaphysics in Harvard University, and held this office until February, 1794, when he was ordained, and installed pastor of the New South Church, Boston. Here he soon Kirjath -sanʼnah (Hebrew Kiryath' - Sannah', gregation, among whom were some of the leading men drew around him an intelligent and discriminating con, perh, city of Sannah; Josh. xv, 49; Sept. of the times. In 1802 he was honored with the degree Toxic yeaμμáτwv), usually Kirjath-se'pher (Heb. Kir- of doctor of divinity from the College of New Jersey, yath'-Se'pher, "", book-city; Sept. wóλis ypaμ- and in 1810 with the degree of doctor of laws from párov, Josh. xv, 15, 16; Judg. i, 11; móλiç τwv ypaμ- | Brown University. So high was his professional repuμárwy, Judg. i, 12; v. r. Kapia sipep, Judg. i, 11), in tation at that time, and so commanding the influence later times (Josh. xv, 15, 49; Judg. i, 11) called DEBIR he had acquired, that in 1810 he was elected to the pres(q. v.), a, Canaanitish royal city (Josh. x, 38), afterwards idency of Harvard University. Dr. Kirkland's presiincluded within the tribe of Judah (Josh. xv, 48; comp. dency marked a brilliant epoch in the history of the Judg. i, 11), but assigned to the priests (Josh. xxi, 15; 1 college. Under his administration the course of studies Chron. vi, 58; compare Hamesveld, iii, 224). The name was greatly enlarged; the law school was established; Debir means a word or oracle, and is applied to that the medical school reorganized; four different professormost secret and separated part of the Temple, or of the ships in the academical department endowed and filled; most holy place, in which the ark of the covenant was three new buildings erected, and immense additions placed, and in which responses were given from above made to the library. In August, 1827, he suffered a the cherubim. From this, coupled with the fact that stroke of paralysis, which led him, in March, 1828, to reKirjath-sepher means "city of writing," it has been con- sign his office as president; and in April he set out on a jectured that Debir was some particularly sacred place long journey through the Western and Southern States, or seat of learning among the Canaanites, and a reposi- and afterwards spent three years and a half in visiting tory of their records. "It is not, indeed, probable," as foreign countries. He died April 26, 1840. Dr. Kirkprofessor Bush remarks (note ad loc. Josh.)," that writ- land was a person of simple, dignified, and winning maning and books, in our sense of the words, were very com- ners; he had great natural dignity; there was an unmon among the Canaanites; but some method of re- studied grace in his whole bearing and demeanor. His cording events, and a sort of learning, was doubtless mind was of an ethical turn; he was distinguished as cultivated in those regions." Bochart (Canaan, ii, 17) a moralist, and seemed to possess a thorough, intimate, explains the latter part of the name Kirjath-sannah as and marvellous knowledge of men. He was remarkabeing a Phoenician term equivalent to the Arabic sunnable, too, for the comprehensiveness of his views and the or “precept," which would be in keeping with the above universality of his judgments. He always generalized explanation of the other terms. Gesenius (Thesaur. p. on a large scale, and even his conversation was a suc962, 1237) thinks it a term expressive of the palm, and cession of aphorisms, maxims, and general remarks. His Fürst (Heb. Lex. s. v.) thinks it denotes the senna plant. publications consisted of a few occasional Discourses, Debir was taken by Joshua (x, 38); but it being after- several contributions to the periodicals of that day, and wards retaken by the Canaanites, Caleb, to whom it was a Memoir of Fisher Ames. See Ware, Amer. Unitarian assigned, gave his daughter Achsah in marriage to his Biog. i, 273; Christian Examiner, xxix, 232. (J. L. S.) nephew Othniel for his bravery in carrying it by storm Kirkland, Samuel, a Congregational minister, (Josh. xv, 16). It was situated in the mountains of Ju-was born Dec. 1, 1741, at Norwich, Conn. He received dah (Josh. xv, 49), to the south of Hebron (Josh. x, 38; his degree from the College of New Jersey, 1765, though see Keil, Comment, ad loc.), and on a high spot not very not present himself. In Nov. 1765, he went on a misfar from it (Josh. xv, 15), and appears to have been sionary visit to the Seneca Indians, and returning in strongly fortified (Ewald, Gesch. Isr. ii, 289). These cir- May, 1766, he was duly ordained and appointed missioncumstances and the associated names (Josh. xv, 48-50) ary by the Connecticut Board of Correspondents of the appear to indicate a position on the mountains south-society in Scotland. He settled at Oneida in the midst west of Hebron, in the vicinity of ed-Dhoheriyeh, which of the Oneida tribe, and labored until the Revolution has a commanding situation and some ruins (Robinson's suspended his mission. During the war he served as Researches, i, 311). chaplain in the army, and was engaged in negotiations Kirk, a word meaning circle, in the sense of "assem-with the Indians, for which services he was rewarded by bly" or "company;" the original word being Saxon, and Congress in 1785. As soon as the war was ended he κυρια supposed by some to have come from the Greek Kirkland,John Thornton, D.D., LL.D., an eminent American Unitarian divine, was born at Herkimer, N. Y., Aug. 17, 1770. His youthful days were spent at Stockbridge, Mass. At the age of thirteen he went to Phillips Academy, then under the care of Dr. Eliphalet Pearson, and in 1785, with the patronage of the excellent judge Phillips, he entered Harvard University. He passed through college with a high reputation for scholarship, especially excelling in the departments of languages and metaphysics, and graduated in 1789 with continued his missionary labors among the Indians. In 1788 the Indians and New York State presented him with valuable lands, part of which he improved and occupied. During the year 1791 he made a Statement of the Numbers and Situation of the Six United Nations of Indians in North America, and in the winter conducted a delegation of some forty warriors to meet Congress in Philadelphia. In 1793 he was instrumental in procuring a charter for the Hamilton Oneida Academy, which has since become a college. His connection with the society in Scotland was broken off in 1797, for what reason he knew not, but he continued his accustomed work until his death, Feb. 28, 1808.—Sprague, Annals, i, 623. Kirkpatrick, Hugh. See KIRKPATRICK, JAMES. Kirkpatrick, Jacob, D.D., a Presbyterian divine, was born near Baskingridge, N. J., August 7, 1785; pursued his classical studies under the direction of the Rev. |