Spirit and thy peace, and the honor in my grave of having known thy love." Albert Knapp is chiefly known by his religious poems, and as the best of these may be pointed out his Christliche Gedichte (in 2 vols. Stuttg. 1829; 3d ed. Basle, 1843), Herbstblüthen (1859), and Christoterpe, already referred to. To the hymnology of the Church Knapp rendered special service in preserving, in the revision of the Church hymn-book, many forgotten treasures. His Liederschatz, generally acknowledged to be one of the most valuable collections of Christian hymns of all ages, was first published in 1837 (2d ed. 1850, 2 vols. 8vo), and the Evangelische Gesangbuch in 1855. His avowed principle of modernizing obsolete forms in the old hymns was sharply assailed, and he himself restored at a later day some of the original expressions. As a preacher the manifold richness of his thought and delicacy of diction was his attraction. He did not suffer himself to appear the poet in his sermons, never having once so used a poem of his own, nor even having appointed one of his own hymns to be sung, yet no one could listen to him without acknowledging a rare union of extensive learning with original genius. His singular merit as a hymnmaker remains, notwithstanding a haste of composition and lightness of tone in some of his poems, and although the subjective individuality of the author, according to the spirit of the times, often characterizes his weightier pieces, yet his individuality is one of simple faith. In theology he was fully evangelical in his doctrine of salvation, which he defended not in mere polemic, but in heart-devotion against all opposers. See his preface to the Christoterpe of 1846 for a statement of his belief. He grounded all defence of doctrine upon the necessities and joyful faith of spiritual experience, and severely condemned a merely external method and the zeal of argumentative orthodoxy. He had no sympathy with sects as such. Knapp's biographical contributions in the Christoterpe are of great interest and beauty; we name that on his own "Childhood Days" in the issue of 1849, on Ludwig Hofacker (1848), Hedinger (1836), Steinhofer (1837), Jacob Balde (1848), Jeremias Flatt (1852). The writer's poetic humor and narrative power, joined with love for his theme, make these sketches perfect artworks. Dr. Friederich Wilhelm Krummacher, in his autobiography (translated by Easton, Edinb. 1869, 8vo, p. 203, 204), pays the following tribute to the high poetical talents of our subject: "That in Albert Knapp there was a true poetic inborn genius no one will seriously deny, and yet he is not generally mentioned in our recent histories of literature as ranked among the 'Suabian poets, although, without doubt, he would have been Lamed among them, and in the very foremost rank, had he consecrated his harp to the spirit of the world instead of seeking all his inspiration from the Spirit of God; but worldly fame, to which the way and the door stood wide open for him, he gladly cast at his feet, and recognised it as his calling, as it indeed was the impulse of his heart, to sing the praises of the heavenly Prince of Peace, through whom he knew he was redeemed and ordained to the inheritance of the saints in light.' Instead of worldly fame, there was destined for him, so long as a Church of Christ shall remain on earth, the glorious reward of God, that his Eines wünsch ich mir vor allem Andern, his An dein Bluten und Erbleichen, his Abend ist es, Herr, die Stunde, and many others of his hymns, will never cease to be sung in it. We bless him in the name of many thousands to whom the melodies of his harp, breathing peace and joy, have lightened their steps n the way to the city of God, and we hope that the people of Stuttgard may long refresh themselves at the streams of living water' which, according to the word of the Lord, yet flow for them to this hour from the life and labors of their highly-gifted pastor." See Herzog, Real-Encyklop. xix, s. v. Knapp, Georg Christian, an eminent German Protestant theologian, was born at Glaucha, near Halle, in 1753. He entered the university of that city in 1770, and afterwards also spent a semester at the University of Göttingen. He began lecturing on philosophy in 1775, was appointed professor extraordinary in 1777, and regular professor in 1782. In 1785 he became director of Franke's celebrated orphan asylum and educational institute, previously presided over by his father, which he managed for forty years in conjunction with Niemeyer. In the division of labor he had charge of the orphan asylum, the Latin school, and the Biblical and missionary departments, which, notwithstanding delicate health, he conducted in a manner that gained him the esteem of all. He died Oct. 14, 1825. Naturally inclined to mysticism, which in latter years caused his writings and teaching to assume a supernaturalistic form, he did not succeed, notwithstanding the popularity of his lectures, in forming a school of his own in the midst of the Rationalistic tendencies of his colleagues. Constitutional timidity also impaired much of his influence, as he shrank from all personal arguments either with the students or with the other professors. Dr. F. W. Krummacher has described him as "the last descendant of the old theological school of Halle," and assures us that he "was well able, from intellectual ability and scientific attainment, to have waged a successful war against the then reigning Rationalism, and to have tossed from their airy saddles its champions among his colleagues who were intoxicated with triumph," but that "his excessive gentleness and modesty, bordering even on timidity, led him carefully to avoid everything like direct polemics." (Compare, for a fuller description of his character, etc., F. W. Krummacher's Autobiography, translated by the Rev. M. G. Easton [Edinb. 1869, 8vo], p. 55 sq.). His principal works are, Psalmen übersetzt und mit Anmerkungen (1778; 3d ed. 1789) :—a very carefully edited and useful edition of the Greek Testament, Novum Testamentum Græce recognovit atque insignioris lectionum varietatis et argumentorum notitiam subjunxit (Halle, 1797, 4to; the last ed. in 1829, 2 vols. 8vo; also N. Y. 1808):- Scripta varii argumenti maximam partem exegetica atque historica (Halle, 1805, 8vo; a second and enlarged edition in 1823, 2 vols. 8vo):-the following dissertations-Ad vaticinium Jacobi (1774); De versione Alexandrina in emendenda lectione exempli Hebraici caute adhibenda (Halle, 1773, 1776). After his death K. Thilo published his Vorlesungen über d. Glaubenslehre (1836, 2 parts, which were translated by Dr. Leonard Woods under the title Lectures on Christian Theology [Andover, 1831-39, 2 vols. 8vo, and often since], and have been extensively used, especially in this country); and Guerike his Bibl. Glaubenslehre z. praktischen Gebrauch (1840). Knapp also wrote Traktat ü.d. Frage: Was soll ich thun, dass ich selig werde? (1806) :—Anleitung z. einem gottseligen Leben (1811). Some valuable biographical sketches which he contributed to the paper entitled Franke's Stiftungen, were republished under the title Leben und Karakter einiger gelehrten u. frommen Männer d. vorigen Jahrh. (1829). See Niemeyer, Epicedien zum Andenken auf Knapp (1825); K. Thilo, in the preface to Knapp's Vorlesungen ü.d. Glaubenslehre; Herzog, Real-Encyklop. vii, 763; Wetzer und Welte, Kirchen-Lexikon, s. v.; Döring, Gelehrte Theol. Deutschlands, s. v. (J. H. W.) Knapp, Johann Georg, father of Georg Christian, was himself a theologian of some note. He was born at Oehringen Dec. 27, 1705, of pious parents, and went to the University of Altdorf to study theology. He removed to Jena in 1723 to continue his preparatory studies for the ministerial office, and completed them at Halle, where, in 1728, he was appointed instructor at the royal pædagogium. In 1732 he became pastor to the Prussian military school at Berlin, but remained there only one year, and then returned to Halle to fill an adjunct professorship in theology at the university. He was made ordinary or regular professor in 1739. After the decease of the celebrated Franke he was placed over the orphan asylum, and held this position until his death, July 30, 1771. Knapp took a particular interest in the cause of missions, and published Neuere Gesch. d. evan gel. Missionsanstalten zur Bekehrung d. Heiden in Ostindien | that those of the ancient Hebrews were of the same de(Halle, 1770, 8vo), and other reports of missions. He scription as those now in use appears from their being also published several valuable dissertations, for a list of able to carry them, together with the dough, wrapped which, see Döring, Gelehrte Theolog. Deutschlands, ii, 144. up in their cloaks, upon their shoulders without diffi(J. H. W.) culty. The Bedouin Arabs, indeed, use for this purpose a leather, which can be drawn up into a bag by a running cord along the border, and in which they prepare and often carry their dough. This might equally, and in some respects better answer the described conditions: but, being especially adapted to the use of a nomade and tent-dwelling people, it is more likely that the Israelsuites, who were not such at the time of the Exode, then used the wooden bowls for their 'kneading - troughs' (Exod. viii, 3; xii, 34; Deut. xxviii, 5, 7). It is clear, from the history of the departure from Egypt, that the flour had first been made into a dough by water only, in which state it had been kept some little time before it was leavened; for when the Israelites were unexpectedly (as to the moment) compelled in all haste to withdraw, it was found that, although the dough had been prepared in the kneading-trough, it was still unleavened (Exod. xii, 34; compare Hos. vii, 4); and it was in commemoration of this circumstance that they and their descendants in all ages were enjoined to eat only unleavened bread at the feast of the Passover" (Kitto). Knatchbull, SIR NORTON, a learned English baronet, born in Kent in 1601, was a man of considerable erudition, and devoted himself with some success to the study of the Biblical writings. In 1659 he gave to the world Animadversiones in Libros Novi Testam., which speedily went through a considerable number of editions (a translation of it, prepared by himself or under his perintendence, appeared at Cambridge in 1693), and was reprinted both at Amsterdam and Frankfort, at which latter place it formed part of the supplement to N. Gurtler's edition of Walton's Polyglot, 1695-1701. He died in 1684. "Knatchbull's remarks are sensible, and show very fair learning; but they are entirely wanting in depth, and we cannot read them without wonder at the small amount of knowledge which procured for their author such a wide-spread reputation" (Kitto, Bibl. Cyclop. vol. ii, s. v.). Dr. Campbell calls Knatchbull" a learned man, but a hardy critic." Knauer, JOSEPH, a German Roman Catholic prelate of note, was born at Rothflössel, near Mittelwalde, in the duchy of Glatz, Dec. 1, 1764, and was educated at Breslau University. He was ordained priest March 7, 1789, and became at once chaplain to the dean of Mittelwalde. In 1794 he was appointed priest at Alpendorf, and rose gradually to distinction in his Church until in 1841 (August 27) he was honored with the appointment of archbishop of Breslau. He died May 16, 1844.-Kathol. RealEncyklopädie, xi, 852. See BREAD. Knee (Heb. and Chald. :, beʼrek; Gr. yóvu; Psa. cix, 24; in Dan. v, 6, the Chald. term is, arkubah'). The Hebrew word, as a verb, signifies to bend the knee (2 Chron. vi, 13), also to bless, to pronounce or give a blessing, because the person blessed kneels. See BLESSING. In this sense it refers to the benediction of dying parents (Gen. xxvii, 4, 7, 10, 19), of the priest to the peoKnead (¬, lush), to prepare dough by working it ple (Levit. ix, 22, 23), of a prophet (Numb. xxiv, 1; Deut. with the hands; a task usually performed by women xxxiii, 1). It also signifies to salute, which is connect(Gen. xviii, 6; 1 Sam. xxviii, 24; 2 Sam. xiii, 8; Jer. ed with blessing (2 Kings iv, 29). In relation to God, vii, 18); once spoken of a male baker (Hos. vii, 4). See to praise, to thank him (Deut. viii, 10; Psa. xvi, 7). DOUGH. The expression is also, in another form, used in reference to camels, as to make them bend the knee in order to take rest: "And he made his camels to kneel down without the city" (Gen. xxiv, 11). See CAMEL To bow the knee is to perform an act of worship (1 Kings xix, 18), and in this sense it is used in the Heb. that bows the knee" to them. in Isa. lxvi, 3; "He that worships idols" is, literally, "He See WORSHIP. That kneeling was the posture of prayer we learn from Chron. vi, 13; Dan. vi, 10; Luke xxii, 41; Acts vii, 60; Eph. 3, 14. See PRAYER. 2 in Knees are sometimes put symbolically for persons, as Kneel (, to bend the knee [q. v.], yovuπetéw), See GENUFLECTENTES; CATECHU KNEADING - TROUGH (778, misheʼreth, so called from the fermentation of the dough), the vessel in which the materials of the bread, after being mixed and leavened, is left to swell (Exod. viii, 3, xii, 34, rendered "store" in Deut. xxviii, 5, 17); probably like the wooden bowl used by the modern Arabs for the same purpose. On the monuments of Egypt we find the various processes of making bread represented with great minuteness. Men were chiefly occupied in it, as with us at the present day. Their grain was ground in hand-mills, or pounded in mortars, and then kneaded into dough, which was sometimes done by the hand, in a large circular bowl, or in a trough with the feet (Wilkinson, Anc. Eg. i, 174-6). See BAKE. The process of making bread in Egypt is now generally performed in villages by women, among whom proficiency in that art is looked upon as a sort of accomplishment. Except in large towns, each family bakes its own bread, which is usually made into small cakes and eaten new, the climate not admitting of its being kept long without turning sour. When the dough is sufficiently kneaded, it is made up into a Kneeling, the act of bending the knee in devotionround flat cake, generally about a span in width, and a al exercises, is a practice of great antiquity. Reference finger's breadth in thickness. See CAKE. A fire of to it is made in all parts of the Scriptures, both of the straw and dung is then kindled on the floor or hearth, O.-T. and N.-T. writings, as in Isaac's blessing on Jacob which, when sufficiently heated, is removed, and the (Gen. xxvii, 29), compared with his brother's subsequent dough being placed on it, and covered with hot embers, conduct (xlii, 6), and with an edict of Pharaoh, “Bow is thus soon baked. Sometimes a circle of small stones the knee" (xli, 43), and again in the second commandis placed upon the hearth after it has been heated, into ment (Exod. xx, 5). Then we find David exclaiming, which some paste is poured, and covered with hot em- "Let us worship and bow down, let us kneel before the bers: this produces a kind of biscuit. See OVEN. "The Lord our maker" (Psa. xcv, 6); "We will go into his modern Oriental kneading-troughs, in which the dough tabernacle, and fall low on our knees before his footstool" is prepared, have no resemblance to ours in size or shape. (cxxxii, 7). Solomon "kneeled on his knees" before the As one person does not bake bread for many families, as altar of the Lord, with his hands spread up to heaven (1 in our towns, and as one family does not bake bread suf-Kings viii, 54); Ezra fell upon his knees, and spread out ficient for many days, as in our villages, but every family bakes for the day only the quantity of bread which it requires, but a comparatively small quantity of dough is prepared. This is done in small wooden bowls, and MENS. his hands unto God, and made his confession (Ezra ix, 5-15); Daniel "kneeled upon his knees three times a day," and prayed "as he did aforetime" (Dan. vi, 10); the holy martyr Stephen "kneeled down, and cried with a loud voice," praying for his murderers (Acts vii, 60); | that of bishop in the Church of Jesus Christ. Indeed, Peter likewise "kneeled down and prayed" (Acts ix, 40); so solemn and onerous were its responsibilities esteemed, Paul also (Acts xx, 36; xxi, 5). That the posture was that we read of several who absconded as soon as they a customary one may be inferred from the conduct of understood that the popular voice had chosen them to the man beseeching Christ to heal his son (Matt. xvii, fill this honorable post; and many of them, when cap14), and of the rich young man (Mark x, 17), as also of tured, were brought by force to the holy altar, and there, the leper (Mark i, 40); yea, we have even the example against their will and inclination, were ordained by the of Christ himself, who, according to Luke (xxii, 14), imposition of hands, being held down on their knees by “kneeled down" when he prayed. That the practice the officers of the church. See ELECTION OF CLERGY. was general among the early Christians is plain from In the Roman Catholic Church the act of kneeling bethe Shepherd of Hermas, from Eusebius's History (ii, 33), longs to the highest form of worship. It is especially and from numberless other authorities, and especially practiced in the performance of monastic devotions and from the solemn proclamation made by the deacon to in acts of penance. It is also frequently employed durthe people in all the liturgies, "Flectamus genua" (Let ing the mass, and in the presence of the consecrated eleus bend our knees), whereupon the people knelt till, at ments when reserved for subsequent communion. In the close of the prayer, they received a corresponding acts of penance this Church has carried the practice to summons, "Levate" (Arise), and from the fact that prayer great excess, subjecting the penitent to sufferings which itself was termed kλísig yovárwv, bending the knees. remind us of the legend told of St. James, that he contracted a hardness on his knees equal to that of camels because he was so generally on his knees. "Instances," says Eadie, "are innumerable, and ever recurring in the Romish Church, of delicate women being obliged to walk on rough pavements, for hours in succession, on their bare knees, until at length nature, worn out by the injurious and demoralizing exercise, compels them to desist. To encourage the penitent and devout in acts of this nature, the most wonderful tales are related of the good resulting from self-mortification and entire submission to the stern discipline of the Church." See the article GENUFLEXION. In the Anglican Church the rubric prescribes the kneeling posture in many parts of the service, and this, as well as the practice of bowing the head at the name of Jesus, was the subject of much controversy with the Puritans. A like controversy was in 1838 provoked in Bavaria by a ministerial decree obliging Protestants to join Romanists in this ceremony when required of them, and ended only with its repeal in 1844 (for details on this In the days of Irenæus, and for some time after, four postures were in use among Christians, namely, standing (for which see reason below), prostration (as a sign of deep and extraordinary humiliation), bowing, and kneeling. The posture of sitting during the time of public prayer, of modern days, seems to have been unknown to the early Christians. Kneeling at public devotions was the common practice during the six working days, and was understood by the early Church to denote humility of mind before God, and "as a symbol of our fall by sin." A standing posture in worship (explained as being emblematic of Christ's resurrection from the dead, and the forgiveness of sins, and also as being a sign of the Christian's hope and expectation of heaven) was assumed by the early Christian worshippers (except penitents) on Sundays and during the fifty days between Easter and Whitsuntide, "as a symbol of the resurrection, whereby, through the grace of Christ, we rise again from our fall." Cassian says of the Egyptian churches that from Saturday night to Sunday night, and all the days of Pentecost, they neither knelt nor fast-point, see the Roman Catholic version in Wetzer und ed. The Apostolical Constitutions order that Christians should pray three times on the Lord's day, standing, in honor of him who rose the third day from the dead, and in the writings of Chrysostom we meet with frequent allusions to the same practice, especially in the oft-repeated form by which the deacon called upon the people to pray, "Let us stand upright with reverence and decency." Tertullian says, "We count it unlawful to fast, or to worship kneeling, on the Lord's day, and we enjoy the same immunity from Easter to Pentecost." This practice was confirmed by the Council of Nice, for the sake of uniformity, and it is from this circumstance, probably, that the Ethiopic and Muscovitish churches adopted the attitude of standing generally, a custom which they continue to this day. From Cyril's writings it would appear that also at the celebration of the Eucharist a standing attitude was assumed by the early Christians. He says "it was with silence and downcast eyes, bowing themselves in the posture of worship and adoration." The exact period when kneeling at the Lord's Supper became general cannot be ascertained, but it has prevailed for many centuries, and it is now generally, though not altogether, practiced as the proper posture for communicants. In ordination, also, a kneeling posture was early practiced. Dionysius says, "The person to be ordained kneeled before the bishop at the altar, and he, laying his hand upon his head, did consecrate him with a holy prayer, and then signed him with the sign of the cross, after which the bishop and the clergy present gave him the kiss of peace." It would appear, however, that bishops elect did not relish much the humiliating posture of kneeling at their ordination, for Theodoret informs us that "it was a customary rite to bring the person about to be ordained bishop to the holy table, and make him kneel upon his knees by force." But this, no doubt, was a significant mode of showing with what reluctance men should undertake so important, so weighty a charge as Welte, Kirchen Lex. vi, 236; the Protestant side in Herzog, Real-Encyklopädie, s. v. Baiern). See Eadie, Eccles. Dict. s. v.; Farrar, Eccles. Dict. s. v.; Hook, Church Dict. s. v.; Riddle, Christian Antiquities, 391 sq., 631 sq.; Coleman, Christian Antiquities (see Index). Kneph or Knuphis, also known under the name of NUM or NEF, in Egyptian mythology is the oldest designation of deity, and signifies either spirit or water, perhaps in allusion to the Spirit of God, who "in the beginning moved upon the face of the waters." Greatly distorted by the priests, the legend is in brief that from his mouth came the egg which gave existence to all things temporal; hence the egg is his symbol; likewise the snake, which assumes the shape of a ring, to indicate his eternal existence. His representation is frequently found on Egyptian monuments, sometimes with a snake holding an egg between its head and tail. The Egyptians of Thebes knew only this one god to be immortal; all others they supposed to be more or less subject to temporal changes. Figure of Kneph. In the later idolatry Kneph was the special god of Upper Egypt, where he was represented in human shape, with the head of a ram; still regarded as the creator of other gods, he was figured at Elephantine sitting at a potter's wheel fashioning the limbs of Osiris, while the god of the Nile is pouring water on the clay. "The idea," says Trevor (Anc. Egypt, p. 131), “seems to be the same as in Job (x, 8, 9; Rom. ix, 23): 'Thine Knibb, WILLIAM, a Baptist missionary to Jamaica, was born at Kettering, in Northamptonshire, England, about 1800. He sailed as a missionary to Kingston, Jamaica, in 1824; in 1828 removed to the Ridgeland Mission, in the north-western part of the island, and subsequently became pastor of the mission church at Falmouth. He exercised a very important part in bringing about the Emancipation Act of 1833, by which slavery was abolished in the island, and afterwards so exposed the apprenticeship system established by the same act as to secure the complete emancipation of apprentices in the island. In 1838 he erected a normal school at Kettering, in Trelawney, for training native and other schoolmistresses for both Jamaica and Africa, and in 1842 he visited England to promote the establishment of a theological seminary in connection with the native mission to Africa. He died at Kettering July 15, 1845. See English Cyclop. s. v. (J. L. S.) Knife is the representative in the Auth. Version of several Heb. terms: (che'reb, from its laying waste), a sharp instrument, e. g. for circumcising (Josh. v, 2, 3); a razor (Ezek. v, 1); a graving-tool or chisel (Exod. xx, 25); an axe (Ezek. xxvi, 9); poet. of the curved tusks of the hippopotamus (Job xl, 19); elsewhere usually a "sword." (maake'leth, so called from its use in eating), a large knife for slaughtering and cutting up -food (Gen. xxii, 6, 10; Judg. xix, 29; Prov. xxx, 14). (sakkin', so called from separating parts to the view), a knife for any purpose, perhaps a table-knife (Prov. xxiii, 2). (machalaph', so called from gliding through the flesh), a butcher's knife for slaughtering the victims in sacrifice (Ezra i, 9). See SWORD. Ancient Egyptian semicircular Knives. British Museum various specimens of ancient Egyptian knives may be seen. There are some small knives, the blades of bronze, the handles composed of agate or hematite. There is likewise a species of bronze knife with lunated blade; also the blade of a knife composed of steatite, inscribed on one side with hieroglyphics. There is also an iron knife of a late period and peculiar construction: it consists of a broad cutting-blade, moving on a pivot at the end, and working in a groove by means of a handle. The following summary comparison of the Biblical instruments of cutlery with those used at various times in the East, as to materials and application, is chiefly from Smith's Dictionary of the Bible, s. v. 5 3 2 4 8 Ancient Etruscan Sacrificial Knife. "The probable form of the knives of the Hebrews will be best gathered from a comparison of those of other ancient nations, both Eastern and Western, which have come down to us. No. 1 represents the Roman culter, used in sacrificing, which may be compared with No. 2, an Egyptian sacrificial knife. Nos. 3, 4, and 5 are also Egyptian knives, of which the most remarkable, No. 3, is from the Louvre collection; the others are from the Monumenti Reali of Rosellini. Nos. 6-9 are Roman, from Barthelemy. In No. 7 we have probably the form of the pruning-hook of the Jews (212, Isa. xviii, 5), though some rather assimilate this to the sickle (2). It was probably with some such instrument as No. 9 that the priests of Baal cut themselves" (Kitto). See ARMOR. The knife used by the fisherman for splitting his fish (q. v.) was of a circular form, with a handle, as likewise that used by the currier for cutting leather (q. v.), only larger and heavier. In the 6 Various Forms of ancient Knives. 1. The knives of the Egyptians, and of other nations in early times, were probably only of hard stone, and tained for sacred purposes after the introduction of iron and steel (Pliny, Hist. Nat. xxxv, 12, § 165). Herodotus (ii, 86) mentions knives both of iron and of stone in different stages of the same process of embalming (see Wilkinson, Anc. Egypt. ii, 163). The same may perhaps be said, to some extent, of the Hebrews (compare Exod. iv, 25). the use of the flint or stone knife was sometimes re 1 Ancient Egyptian Flint Knives (from the Berlin Museum). No. 1 for general purposes; No. 2 probably for incisions in embalming. car of St. Sepulchre's, London. Nothing further is known to us of his personal history. He wrote in Defence of the Doctrine of the Trinity two treatises (1714-15), which are highly commended by Dr. Waterland (Moyer's Lectures). Knight also published five separate Sermons (1719-36), and eight sermons delivered at lady Moyer's Lecture in 1720-21 (1721, 8vo).-Allibone, Dict. of English and American Authors, vol. ii, s. v. Knight, James (2), a Congregational minister, was born at Halifax, Yorkshire, England, July 19, 1769, and was educated for the ministry at Homerton College, where he is said to have made rapid attainments in Bib2. In their meals the Jews, like other Orientals, made lical science. Upon his graduation he was called to the little use of knives, but they were required for slaughter-Church in Collierskents, Southwark, where he was oring animals either for food or sacrifice, as well as for cutting up the carcase (Lev. vii, 33, 34; viii, 15, 20, 25; ix, 13; Numb. xviii, 18; 1 Sam. ix, 24; Ezek. xxiv, 4; Ezra 1,9; Matt. xxvi, 23; Russell, Aleppo, i, 172; Wilkinson, i, 169; Mishna, Tamid, iv, 3). See EATING. 1 Ancient Egyptian Slaughtering-knives. No. 1 is cutting up an ibex. No. 2 is sharpening a knife on a steel attached to his apron. Over them is the hieroglyph for the act. Asiatics usually carry about with them a knife or dagger, often with a highly-ornamented handle, which may be used when required for eating purposes (Judg. iii, 21; Layard, Nin. ii, 342, 299; Wilkinson, i, 358, 360; Chardin, Voyage, iv, 18; Niebuhr, Voyage, i, 340, pl. 71). See GIRDLE. Ancient Assyrian Knives (from the British Museum). Two of them have a hook at the handle, as if for suspending in the girdle. For another form used by soldiers, see BUCKET. 3. Smaller knives were in use for paring fruit sephus, Ant. xvii, 7; War, i, 33, 7) and for sharpening pens (Jer. xxxvi, 23). See PENKNIFE. 4. The razor was often used for Nazaritish purposes, for which a special chamber was reserved in the Temple (Numb. vi, 5, 9, 19; Ezek. v, 1; Isa. vii, 20; Jer. xxxvi, 23; Acts xviii, 18; xxi, 24; Mishna, Midd. ii, 5). See RAZOR. dained in 1791. In 1833 he resigned his pastorate there, after a faithful and successful service. He was one of the founders of the London Missionary Society. Mr. Knight's sermons, some of which have been published, were celebrated for their sacred unction, and their thorough and searching appeals to the conscience. His eminent piety was both the strength and ornament of his character. He knew how not only to discuss a subject with logical precision, but also to infuse into it the spirit of vital evangelical piety. See Morison, Missionary Fathers. (H. C. W.) Knight, Joel Abraham, a Methodist minister, was born at Hull, Yorkshire, England, April 23, 1754; was ordained at Spafields Chapel, London, March 9, 1783, where he was also appointed master of the charity school and assistant preacher. In 1788 he preached at Pentonville Chapel, and in 1789 became pastor of the Tabernacle and Tottenham Court chapels, London, a position which he occupied until his death, April 22, 1808. Mr. Knight was a zealous worker in the formation and proceedings of the London Missionary Society in 1795. His sermons, some of which were published in London in 1788-9, were always richly imbued with the distinespecially taught that "the cordial reception of the docguishing doctrines of evangelical Christianity, but they trine of salvation by grace must necessarily produce obedience to the law of God." In speech he was invariably chaste, and in manner affectionate and pathetic. -Morison, Missionary Fathers. (H. C. W.) Knight, Samuel, D.D., an English divine of note, was born in London in 1675, and was educated at St. Paul's School and at Trinity College, Cambridge. He first became chaplain to Edward, earl of Oxford, and was by him presented to the rectory of Borough-green, in Cambridgeshire, in 1707; was made prebendary of Ely and rector of Bluntesham (Huntingdonshire) in 1714; became chaplain to George II in 1730, and was promoted to the archdeaconry of Berks in 1735. He died Dec. 16, 1746. Between the years 1721 and 1738 he published several of his Sermons. He also wrote Life of Dr. John Coles, Dean of St. Paul's (London, 1724, 8vo; new edit. Oxford, 1823, 8vo):-Life of Erasmus (Cambridge, 1726, 8vo).-General Biog. Dict. viii, 46 sq.; Allibone, Dict. of Engl. and Amer. Authors, vol. ii, s. v. Knighthood, the condition, honor, and rank of a knight, also the service due from a knight, and the ten(Jo-word is employed to denote the class of knights—the ure of land by such service. In a secondary sense, the aggregate body of any particular knightly association; In these remoter meanings it becomes identical with the institution itself, and the spirit of the institution. Chivalry, and it is in this point of view that it will principally be considered here. The term is one of various significance, and is, therefore, apt for ambiguvelopment, and which is, accordingly, of diverse historities; it is one whose applications were of gradual decate and multifarious, and care is requisite to avoid ical import. Its explanation is thus necessarily intriconfounding different things, or different phases of the same thing, under the single common name. Neglect of this precaution has occasioned much of the extrava 5. The pruning-hooks of Isa. xviii, 5 were probably curved knives. See PRUNING-HOOK. 6. The lancets of the priests of Baal were doubtless pointed knives (1 Kings xviii, 28). See LANCET. Knight, James (1), D.D., an English divine, who flourished in the early part of the 18th century, was vi |