idem, Geschichte der islamitischen Völker (Stuttg. 1866, cepted as a Talmudical authority. From Nicopolis Joseph removed successively to Adrianople and Salonica. While a resident of these places (about 1522-35) he became acquainted with the great cabalistic fanatic Salomo Molebo of Portugal, and he was finally induced to remove to Safet (q. v.), in Palestine, the great cabalisKarn, AARON JAKOB, a Lutheran minister, was born tic centre in the East in the 16th century. In Safet he in London Co., Virginia, August, 1820. In his youth he studied much with the Rabbinical authorities of Palesdedicated himself to the service of the Lord, and, with tine, and during the controversy on the Jewish gaonate a view to enter the Christian ministry, became a stu- [see JACOB BERAB] Joseph Karo was one of the four dent in the institution at Gettysburg in the autumn disciples whom Jacob Berab ordained when forced by of 1837, and was graduated from Pennsylvania College Levi ben-Chabib to quit the country. See ORDINATION, in 1842, and from the theological seminary in 1844. JEWISH. Previously infatuated with the Cabalists' MesAfter his license to preach he accepted a call to the Lu- sianic notions, and now (Jacob Berab died January, theran Church at Pine Grove, Pa.; thence he removed 1541, shortly after quitting Palestine) one of the four to Canton, Ohio. In 1848 he took charge of the En- Rabbis ordained by the only authority competent to glish Lutheran Church in Savannah, Georgia. Here he perform the sacred rite, he became satisfied that he was labored, enjoying the confidence of his people and the re- divinely chosen for some important mission, perhaps spect of the whole community, till his physical strength even the Messiahship itself. (He believed, says Grätz gave way, and advancing disease compelled him to sus- [see below], that he would die and be again raised up pend the exercise of his office. His congregation sug- to become the leader of his nation.) Ever since 1522 gested a trip to foreign lands. They provided the ex- he had been engaged in writing an extensive religious penses for the journey, and supplies for the pulpit during and ritual codex, entitled (Beth Yoseph, first his absence. He travelled through France, Italy, Ger- published at Sablonets, 1553, 4 vols. folio), a revision, many, and Switzerland, but his impaired health derived correction, and enlargement of a like work by Jacob benno advantage from the tour, and he returned to his na- Asher; he now hastened the completion of this gigantic tive country only to close his life surrounded by the undertaking in the hope that its publication would lead tender sympathies of loved ones at home. He died at his people to assign him at once the place to which he Chicago, Ill., Dec. 19, 1860. Karn was an able preacher believed himself divinely called. He completed the and an excellent man. His ministry was fruitful in good work in 1542, but it gained for him only the recognition results. During the prevalence of the yellow fever in of being one of the ablest rabbis of Safet. UnremitSavannah in 1854 and 1858, he continued at his post, tingly he continued his labors, determined to bring exhausting his time and his strength in ministering to about the result which he believed to be his missionthe suffering and the dying, not only of his own con- the union of Israel-and with it hasten the days of the gregation, but to others who were not in connection Messiah. In the 16th century the Talmud was extenwith any Church, amid scenes the most distressing and sively studied among the Jews. Every important conheart-rending, in his offices of kindness to the sick and gregation sustained not only a rabbi, but a college. Thus in the burial of the dead. It is supposed his physical many lucrative positions were open to men inclined constitution sustained an injury from the influences of to study, and there resulted a general interest in the the epidemic from which he never recovered. (M. L. S.) study of the Talmud. But many students imply many Karnaïm. See ASHTAROTH-KARNAIM, interpreters, and thus it came that, after a time, each Karnkowski, STANISLAUS, a celebrated Roman congregation, and sometimes even each member of a Catholic prelate, was born in Bland in 1526. Of his college, had their own interpretation of the Talmudical early life nothing is known to us. In 1563 he was made precepts, and Jewish orthodoxy was at a loss how to bishop of Wladislaw, and became coadjutor to the arch- judge rightly. Joseph, comprehending the danger of a bishop of Gnesen in 1577, and in 1581 sole occupant of general division and a loose interpretation, determined the archbishopric and primate of Poland. In the civil to meet the case by a compilation of rabbinical law and history of Poland Karnkowski played no unimportant usage, i. e. by the publication of the interpretations part. King Stephen (Betori) was crowned by him (May which the Talmud had received at the hands of the 1,1576), and on the death of the king Karnkowski him- most distinguished teachers in Israel. At first he simself assumed the reins of government until a royal suc-ply subjected his former work to a general supervision, cessor was found in the person of the Swedish crownprince Sigismund, whom he also crowned. It is generally supposed that Karnkowski belonged to the Jesuitical order. In Kalisch he built a college for the Jesuits: he also founded two schools for the theological training of Roman Catholics. Under his protection the celebrated Jesuit Jacob Wujek translated the Bible into Polish, a work which to this day remains the only authen-authority. tic edition in the Polish (Roman Catholic) Church. Karnkowski died May 26, 1603. He published Constitutiones synodales dioceses cum catechesi :-Sermones ad parochos:-De ecclesia utraque; etc. See Wetzer und Welte, Kirchen-Lexikon, xii, 632. (J. H. W.) Karo, JOSEPH BEN-EPHRAIM, a Jewish Rabbi, one of the most celebrated characters in Rabbinic literature, was born in Spain in 1488, of a family of note. Amid the great persecutions which the Spanish Jews suffered in the early part of the 16th century, the Karo family were exiled, and settled finally at Nicopolis, in European Turkey. His early Talmudical education Joseph received under the instruction of his own father, and the youth quickly evinced, in the ready acquisition of Talmudic lore, a particular liking for tradition. The Mishna text, it is said, he had learned by heart, and before he had reached the age of twenty-five he was ac which he completed after twelve years of hard labor. Finding, however, that this did not quite accomplish the desired result, he set about writing a new work, and after nine years of intense application presented his people with a compendium of rabbinical law and usage, entitled (Shulchan Aruk, first published at Venice, 1565), which to this day remains a rabbinical His name now became celebrated in all lands where Jews made their abode, and at Safet itself (which really meant all Palestine) he was cheerfully accorded the place of first authority, as a worthy successor of Jacob Berab. See, however, the article MOSES DE TRANI. He died in 1575. One result Karo's labors had at least effected the harmony of all Israelites in expounding the law through the Talmud-the establishment of Rabbinic Judaism—after all, a very different religion from that revealed through Moses at Mount Sinai, foretold by the prophets, and taught by Moses Maimonides. For a long time the Shulchan Aruk was the text-book in all the Jewish schools, the accepted interpretation among all that people, and many are the editions that have been published of it, legions the scholars who have commented upon it. Karo's other work of note which deserves mention here is Cheseph Mishne, a commentary on Maimonides's Jud Hachazaka, which Katan. See HAKKATAN. has frequently been published with the latter work. See Grätz, Geschichte der Juden, ix, 319 sq.; Zunz, Zur Geschichte u. Literatur, p. 230 sq.; Jost, Gesch. d. Juden-eminent Roman Catholic theologian, was born at OchKaterkamp, JOHANN THEODOR HERMANN, an thums, iii, 129; Fürst, Biblioth. Jud. ii, 172 sq. (J. H. W.) trup, near Münster, Germany, Jan. 17, 1764; studied Karpas. See GREEN; COTTON, theology at Münster, and subsequently (1809) became Kar'tah (Heb. Kartah', professor of Church History in his alma mater. He had been ordained priest in 1787, and in 1823 he was appointed canon, and in 1831 dean of the cathedral at Münster. He died July 8, 1834. Katerkamp's principal work is his Kirchengesch. (of which the introduction was published in 1819; and five volumes, bringing the work down to the second Crusade, from 1823-34, 8vo). He also wrote Ueber d. christl. Leben u. d. Geist d. gottesdienstl. Versammlungen (Münster, 1830, 8vo): Denkwürdigkeiten aus d. Leben d. Fürstin Galiczin (ibid. 1828; 2d ed. 1838). See Herzog, Real-Encyklopädie, vii, 459; Wetzer und Welte, Kirchen-Lex. xii, 637. p, city; Sept. KapGáv v. r. Káồng), a town in the tribe of Zebulon, assigned, with its suburbs, as one of the places of residence for the Levites of the family of Merari (Josh. xxi, 34). It is there mentioned between Jokneam and Dimnah, the fourth city named being Nahalal; but the parallel passage (1 Chron. vi, 77) gives but two cities, and these different, namely, Rimmon and Tabor, the first of these being probably a preferable reading for Dimnah, and the latter a collective for two others, Jokneam being in the same connection (ver. 68) separately attributed to the Kohathites along with other places on Mt. Ephraim, near which it lay. Kartah is doubtless identical with the KATTATH elsewhere spoken of in the same association (Josh. xix, 15). Van de Velde suggests (Memoir, p. 327) that it is "possibly the same with elHarte, a village with traces of antiquity on the banks of the Kishon," not very far from its junction with wady Melek; the ruins being on the tell Harteyeh, on the opposite side of the river (Narrative, i, 289). Kar'tan (Heb. Kartan',, double city, an old dual from ; Sept. Kap‡áv v. r. Oεμμóv and Noeμpov), a town of Naphtali, assigned to the Gershonite Levites, and appointed to be one of the cities of refuge (Josh. xxi, 32). In the parallel passage (1 Chron. vi, 76) it is called by the equivalent name of KIRJATHAIM. The associated names suggest the probability of some locality near the north-western shore of the Sea of Tiberias, perhaps the ruined village marked as el-Katanah on Van de Velde's map, on wady Furam, about midway between Lake Tiberias and the Huleh. Kartikeya is the name of the Hindu Mars, or god of war, who is represented by the Purânic legends as having sprung from Siva after a most miraculous fashion. The germ of Kartikeya having fallen into the Ganges, it was on the banks of this river, in a meadow of Sara grass, that the offspring of Siva arose; and as it happened that he was seen by six nymphs, the Krittikâs (or Pleiades), the child assumed six faces, to receive nurture from each. Grown up, he fulfilled his mission in killing Târaka, the dæmon-king, whose power, acquired by penances and austerities, threatened the very existence of the gods. He accomplished, besides, other heroic deeds in his battles with the giants, and became the commander-in-chief of the divine armies. Having been brought up by the Krittikâs, he is called Kârtikeya, or Shânmatura, the son of six mothers; and, from the circumstances adverted to, he bears also the names of Gangeya, the son of the Ganges; Sarabhu, reared in Sara grass; Shanmukha, the god with the six faces, etc. One of his common appellations is Kumára, youthful, since he is generally represented as a fine youth; and, as he is riding on a peacock, he receives sometimes the epithet of Sikhivâhana, or "the god whose vehicle is the peacock."-Chambers, Cyclop. s. v. Kasimir, ST., prince of Poland, noted in the annals of the Roman Catholic Church for his great piety and asceticism, born in October, 1458, took no unimportant part in the efforts of the royal house of Poland to secure the throne of Hungary. Quite inconsistently with his saintly profession, he marched at the head of a large army towards the borders of Hungary in 1471. On his return, after the declaration of pope Sixtus IV in favor of the deposed king of Hungary, Kasimir practised even greater austerity than before, and died March 4, 1483, at Wilna, in Lithuania. Kasimir was canonized in 1522 by pope Leo X, and he is looked upon as the patron saint of Poland. See POLAND. Kaspi. See IBN-CASPI. Katharinus, AMBROSIUS. See CATHARINUS. Kathenotheism (ka?' ¿vòç Grós, each one a god) is a term devised by Prof. Max Müller (Rig Veda, i, 164, 460) to designate the doctrine of divine unity in diversity as unfolded in the sacred writings of the Hindus. He rejects the term polytheism on the ground that the Hindus, in their worship, ever ascribe to one god the attributes of all the others. Thus in one hymn, ascribed to Manu, the poet says, "Among you, O gods, there is none that is small, none that is young; you are all in deed."... "And what more could human language achieve," asks the professor, "in trying to express the idea of a divine and supreme power?... This is surely not what is commonly understood by polytheism. Yet it would be equally wrong to call it monotheism. If we must have a name for it, I should call it Kathenotheism" (Chips, i, 28). See also Tyler, Primitive Culture (Lond. 1871, 2 vols. 8vo), ii, 321. (J. H. W.) great Kathismǎta (radioμara, sittings) is a name which, in the early Church, according to Suicer, was applied to certain parts of holy Scripture, because, during the reading of them, the people sat. Other portions of Scripture were entitled σráong (standings), because, during the reading of them, the people stood. It was usual in the early Church for all worshippers to stand during the reading of the gospels and the singing of the psalms. He Katona, EMERIC, of Abaujvar, a Hungarian Protbecame rector of the college of Szepsi in 1593, but reestant controversialist, was born at Uifalon in 1572. signed in 1595 to study theology at Wittenberg and Heidelberg for two years and a half, and then returned to his country. He became successively rector of Patak (in 1599), preacher at the court of George Ragoczi, prince of Transylvania, pastor of Szepsi, Goenczin, and Karextur, and died Oct. 22, 1610. He wrote De Libero Arbitrio, contra theses Andrea Sarofi; Antipapismus; Tractatus de Patrum, conciliorum et traditionum Auctoritate circa fidei dogmata, cultus idem moresque vivendi (Francfort, 1611, 8vo, with a Life of the riæ Literata, p. 199; Horanyi, Nova Memoria Hunga author by Pareus). See Czvittinger, Specimen Hungarorum, ii, 304. Katon Moëd. See TALMUD. Kat'tath (Heb. Kattath', p, small, for Sept. Karrá v. r. Karavá), one of the cities of Zebulon, mentioned first in a list of towns apparently along the southern border from Mount Tabor westerly (Josh. xix, 15); and (notwithstanding the slight difference in radicals) probably the same with the KARTAH (q. v.) of Josh. xxi, 34; perhaps also with KITRON (Judg. i, 30). Schwarz (Palest. p. 172), by a tortuous derivation through the Talmud, seeks to identify it with Cana of Galilee. Kâtyâyana is a name of great distinction in the history of the literature of India, especially the ritual and grammatical literature of the Brahmanical Hindus, which has been greatly enriched by a writer or writers of that name. Katyayana is also the name of several | (Camb. 1828, 8vo):-A Charge to the Clergy, delivered at of the chief disciples of the Buddha Sâkyamuni. Kautz, JACOB, an eminent German theologian, prominent in the Anabaptist movement of the 16th century, was born at Bockenheim, Hesse Cassel, about 1500. He was a preacher at Worms when, in 1527, he identified himself with the Denk-Hetzer movement in forming a strong opposition against infant baptism. Previously to this time, Kautz had estranged himself from the Lutheran reformers by his anti-Trinitarian heresies; now he openly broke with them, and warmly welcomed the Strasburg preachers. See ANABAPTISTS. He published seven theses in defence of his peculiar views (comp. Arnold, Ketzerhistorie, i, 63), and for the day of Pentecost invited the Lutheran ministers to public disputation. Although yet a young man, he had already obtained great celebrity as a public speaker, and no doubt took this course in order to increase the number of his followers. But the theses of Kautz were so decidedly opposed to Lutheran christology and dogmas that the authorities interfered, incarcerated him, and finally obliged him to quit Worms. Wandering about from place to place, we find him in July at Augsburg, later at Rothenburg, and in 1528 finally at Strasburg. Here he succeeded for a time in preaching his heretical doctrines, but in 1529, so great had his fanatical excesses become, that the city authorities felt obliged to interfere, and he was arrested and compelled to leave the city. After losing sight of him for a time, we find him in 1532 again knocking at the gates of the city of Strasburg, and vainly seeking admission. From this time all traces of him are lost, and neither the time nor the place of his death is known. Kautz was quite intimate with Capito, the eminent coadjutor of the Reformers Ecolampadius and Bucer, and at one time it was even asserted by the Anabaptists that he had succeeded in winning him to their side. Capito, however, does not deserve this reproach. On the contrary, he did all in his power to restrain Kautz in his fanaticism. See Trechsel, Antitrinitarier, i, 13 sq.; Keim, in the Jahrb. f. deutsche Theol. i, 2, 271 sq.; Stud. und Krit. 1841, p. 1080 sq. See also DENK; HETZER. (J. H. W.) Kazin. See ITTAH-KAZIN. Keach, BENJAMIN, an eminent English Baptist divine, was born at Stokehaman, Buckinghamshire, Feb. 29, 1640. He does not appear to have followed any regular course of study; his parents were poor, and could not aid him in a collegiate education. He paid particular attention to the Scriptures. In 1658 he became a preacher, and in 1668 was chosen pastor of a congregation in Southwark, of which he had for three years previously been a member. After the Restoration he suffered in common with all nonconformists, and fled from the country, where the persecutions were unbearable, to the metropolis. Here he became pastor of a small society, which met in a private house in Tooley Street. Successful as a minister, he soon moved his fast-increasing flock (which numbered at one time over 1000) to a large new church in Horsley Down, Southwark. He died in 1704. Keach belonged to the Particular or Calvinistic Baptists, and was considered a man of great piety and learning. His principal works are, Tropologia, or Key to open Scripture Metaphors (Lond. 1682; best edition 1779, fol.-very scarce; and reprinted in 1856, 8vo):-The Marrow of true Justification, or Justification without Works (Lond. 1692, 4to):-The Axe laid to the Root, or one more Blow at the Foundation of Infant Baptism and Church-membership (London, 1693, 4to):-Light broke forth in Wales (Lond. 1696, 8vo; an answer to Mr. James Owen's book, entitled Children's Baptism from Heaven) :—The Display of glorious Grace, in 14 Sermons [on Isa. liv, 10] (Lond. 1698, 8vo) :—Gospel Mysteries Unveiled, or an Exposition of all the Parables, etc. (Lond. 1701, fol.; 1856, royal 8vo. "Mingled with unquestioned reverence for the divine Word, and Kay, JAMES, a Unitarian minister, was born at Heap much good material of which the judicious student may Fold, in Lancashire, England, June 21, 1777, and was avail himself with advantage, there is a large amount reared in the Church of England. At the age of seven- of fanciful exposition and of unwise spiritualizing" [Kitteen, however, he became a dissenter, and at once pre- to]):-A Golden Mine opened, or the glory of God's rich pared for the ministry. In 1799 he was settled over a Grace displayed in the Mediator, etc. (Lond. 1694, 4to): Calvinistic congregation in Kendal, Westmoreland, but-The French Impostor detected, or Zach. Housel tryed he resigned this charge in 1810, and, with about one third of his congregation, joined the Unitarians, and two years later became pastor of a Unitarian church at Hindley, Lancashire. In 1821 he emigrated to this country, but never again took active work. He died Sept. 22, 1847, at Trout Run, Pa. "He fell asleep with the accents of a devout faith on his lips, and, we doubt not, with the trustful spirit of a disciple in his heart."— Christian Examiner, 1848, p. 157. Kaye, John (1), D.D., an English divine, was born at Hammersmith, London, in 1783, and was educated at Christ's College, Cambridge (graduated in 1804 with high honor and distinction). In 1814 he was elected master of his college, and afterwards filled the office of vice-chancellor. In 1816 he was chosen regius professor of divinity, and in 1820 became bishop of Bristol; was translated to Lincoln in 1827, and died in 1853. Besides his professional labors, Kaye did a great deal of literary work. Many of his writings are of special value. Characterized as they are by clearness and precision, by accuracy and fairness, combined with the necessary flexibility, no thinking mind can fail to be enriched by them. His principal writings are: The Ecclesiastical History of the 2d and 3d Centuries, illustrated from the Writings of Tertullian (Camb. 2d ed. 1826, 8vo; 3d ed. 1845):-Some Account of the Writings and Opinions of Justin Martyr (Lond. 2d ed. 1836, 8vo; 3d ed. 1853):A Charge delivered at the primary Visitation in 1828 by the Word of God, etc. (Lond. 1703, 12mo):-Believer's Baptism, wherein the chief arguments for infant baptism are collected and combated (London, 1705, 8vo):Travels of True Godliness, and Travels of Ungodliness, after the manner of Bunyan's (often reprinted); also with Notes and Memoirs of the author, by the Rev. Howard Malcolm (N. Y. 1831, 18mo) :-Exposition of the Parables (Lond. 1704, fol.). Keach also figured in his day as a hymnologist, but his sacred songs were rather mediocre. See Stoughton, Eccles. History of Engl. ii, 465 sq.; Crosby, Hist. of the Baptists; Wilson, Hist. of Dissenting Churches; Allibone, Dict. Engl. and American Authors, 8. V.; Kitto, Cyclop. Bibl. Lit. s. v. (J. H. W.) Keating, GEOFFREY, an Irish divine and historian, flourished in the early part of the 17th century (died about 1625, or somewhat later). He is noted as the author of a general history of Ireland, in which the ecclesiastical history of that country is treated in detail. It was translated into English by Dermot O'Connor (London, 1728, fol.; Westm. 1726. fol.; 1738, fol.; Dubl. 1809, 2 vols. 8vo; 1811, 8vo).—Allibone, Dictionary of Authors, s. v. Keblah is a term by which the Mohammedans designate the direction towards which they are commanded to turn their faces in their devotions. "At first," says Sale (Koran, p. 17), “Mohammed and his followers observed no particular rite in turning their faces towards any certain place or quarter of the world when they prayed, it being declared to be perfectly indifferent. Afterwards, when the prophet fled to Medina, he directed them to turn towards the temple of Jerusalem [probably to ingratiate himself with the Jews], which continued to be their Keblah for six or seven months; but, either finding the Jews too intractable, or despairing of otherwise gaining the pagan Arabs, who could not forget their respect to the temple of Mecca, he ordered that prayers for the future should be towards the last. This change was made in the second year of the Hegira, and occasioned many to fall from him, taking offence at his inconstancy." See KAABA. a new one built, and, in order to carry out his project. he employed the profits of the many editions of The Christian Year; and when the building was finished, his friends, in token of their regard for him, filled all the windows with stained glass. On Friday, the 6th of April, 1866, he was buried in the church-yard of Hursley, where he had officiated as minister for nearly thirty years. It was on the day before Good Friday, viz. on the 29th of March, that he died. On the eve of a great Christian observance, he, the singer of Christian observances, passed away to his rest. The character of Keble's poetry may be surmised from his life and opinions; it is gentle, sweet, devotional, and highly cultivated; it translates religious sentiment out of the ancient and exclusively Hebrew dialect into the language of modern feeling. A deep tone of home affection runs through all his poems. The highest culture of which man is capable, and the most refined thought in him, had not weakened, but only made natural affection more pure and intense. Never, perhaps, except in the case of George Herbert, has a character of such rare and saintly beauty concurred with a poetic gift and power of poetic expression of the highest order. John Keble is noted also as the leader of the original band of Oxford scholars and divines who began the so-called "Puseyite" movement in the English Church. He contributed to the famous Tracts for the Times (1834-1836), and it is to Keble's influence over Newman that the latter asscribes his conversion to Romanism, dating it from July 14, 1833, when Keble preached his sermon on National Apostasy. He was also one of the editors of the Bibliotheca Patrum Ecclesia Catholica (begun in 1838). His works are, On Translation from the Dead Languages (an Oxford Prize Essay, 1812; Oxf. 1812):-The Christian Year: thoughts in verse for the Sundays and holy-days throughout the year (1827, 2 vols.; 36th ed. 1852, 8vo): The Child's Christian Year (4th edit. 1841, 18mo) :— Primitive Tradition recognised in Holy Scripture; a Sermon (on 2 Tim. i, 14; 4th ed., with a Postscript and Catena Patrum [No. 3 of the Tracts of the Times], 1839, 18mo; originally published [in 1837] as No. 78 of the [Oxford] Tracts for the Times):-The Psalter, or Psalms of David, in English Verse (1839, sm. 8vo; 3d edit. 1840, 18mo):-Selections from Richard Hooker (1839, 18mo; 2d edit. 1848, 18mo) :—an edition of Hooker's Works:Prælectiones Academica Oxonii Habita (1832-41, 2 vols. 8vo; 1844-1846, 2 vols. 8vo): — Lyra Innocentium : Thoughts on Verse, on Children, their Ways and their Privileges (1846, sm. 8vo, Anon.):-Sermons Academical and Occasional (1847, 8vo; 2d edit. 1848, 8vo) :—A ery few plain Thoughts on the proposed Addition of Dissenters to the University of Oxford (written from his re-position as High-Church polemic, 1854). See Coleridge, Memoirs of the Rev. J. Keble (1869, 2 vols. 8vo); Shairp, Memoir (in Studies in Poetry and Philosophy); Allibone, Dict. of Authors, s. v.; Church Review, Oct. 1866, art. i; Amer. Ch. Review, April, 1870, art. i. (E. de P.) - Keble, JOHN, "the sweetest and most Christian poet of modern days," was born in Fairford, in Gloucestershire, April 25, 1792. His father was fellow of Corpus Christi College, and for fifty years vicar of Coln, St. Alwins, and lived until his ninetieth year. His mother was the daughter of a clergyman. Thus on both sides he came of a pastoral stock; and it is worthy of note that his only surviving brother, Thomas, like himself became a clergyman (rector of Bisley), that that brother's son also took orders, and that Mr. Keble himself, like his father, married a clergyman's daughter. Young Keble was prepared for college by his father, and entered the University of Oxford, and there greatly distinguished himself by a remarkable display of talent and application. When only eighteen, full four years below the customary age for graduating, John Keble won the highest intellectual rank the university can bestow, that of a "double-first classman," his name appearing in the first class of classics as well as in the first class of mathematics. This distinction had never been achieved up to that time except in the case of Robert Peel. April 20, 1811, wanting a few days of the completion of his nineteenth year, he was elected probationer fellow of Oriel, and took his place at the high table, and in the senior common room of that celebrated college. Whately entered it with him, and these two were the duumviri to whom all paid an almost obsequious deference. In 1812 he won the prizes for both the bachelors' essays -the English on Translation from Dead Languages, the Latin a comparison of Xenophon and Julius Cæsar as Military Chroniclers. In the annals of Corpus twice only has such a triumph been won, one instance that of young Keble, and the other no less a man than Henry Hart Milman, the late celebrated dean of St. Paul's Cathedral. At the unprecedented age of twenty-two-indeed, some months short of it--he was appointed by the University of Oxford one of its public examiners. Thus did Keble attain a success which we believe has never been equalled for its precocious ability. In 1815 he was ordained deacon, the following year priest, and soon after left the university, and never again permanently sided there. He became his father's curate, and lived with him in that capacity nearly twenty years. He turned aside from the numerous paths of ambition which were open to him, and gave himself to parochial work as the employment of his life. In 1835 Keble's father died. Keckermann, BARTHOLOMÆUS, a reformed GerHe was now offered and accepted the vicarage of Hurs- man theologian, was born at Dantzic in 1571, and eduley, and married. His parish was obscure, thirty miles cated at Wittenberg, Leipsic, and Heidelberg. In the from Oxford. There was not, it is said, a single culti- last place he became professor of the Hebrew language vated family in his charge, so that his labors were alto- about 1592. In 1602 he accepted the rectorate of the gether among the humbler and poorer classes, but under gymnasium at Dantzic, where he died August 25, 1609. his indefatigable ministrations it became one of the Keckermann wrote many theological and philosophical model parishes of England. It is, however, as the poet works, the most important of which are Systema Theof the "Christian Year" and the "Lyra Innocentium" ologia (Berlin, 1615, 4to), and Rhetorica Ecclesiastica that Keble will be most widely and permanently known. (Hanau, 1600, 1613, 8vo). These are circulated very exThe former was published in 1827. It is probable that tensively, and prove him to have been a writer of great most of the poem was written at Fairford. Its success originality and ability. He argued in behalf of a sepwas certainly most remarkable. More than one hun-aration of philosophy and theology, to prevent any furdred editions have been sold. Of course Keble might have realized a fortune from the sale of this extraordinary book; but in this, as in everything else, he showed his disinterestedness. When, in 1835, Keble came to Hursley, he found a church not at all to his mind. It is described as a plain and anything but beautiful building of flint and rubble. He at once determined to have ther mischief to Christianity such as scñolasticism had caused, and in his Systema Ethices (ibid. 1610, 8vo) he pleads for the separation of ethics, as a philosophical science, from theology; the latter, he argues, must confine itself to the inner religious life, the former to the "bonum civile" (Opp. ii, 233 sq.). In view of these, his own teachings, it is unjust to classify this writer, as some have done, among the originators of Protestant scholasticism. Of value, also, are Keckermann's speculations on the Trinity (comp. Baur, Dreieinigkeitslehre, iii, 308 sq.). His works have been published entire (Opera Omnia) at Geneva in 1614. See Herzog, Real-Encyklopädie, vii, 463. (J. H.W.) but Kadeç in Josh. xxi, 32; Káồng in Judg. iv, 6, v. r. 9; Ke'desh (Heb. id., p., sanctuary; Sept. Kédes, Kɛɛé v. r. in 1 Chron. vi, 72), the name of three towns in Palestine. 1. A city in the extreme southern part of the territory originally assigned to Judah (Josh. xv, 23, where it is mentioned between Adadah and Hazor), and doubtless included in the portion afterwards set off to Simeon dicate a position towards the Dead Sea, we may con(Josh. xix, 1-9). As the associated places seem to injecture that it was the same as KADESH-BARNEA (the names being the same in Heb.), which lay there, and is not mentioned in either of the foregoing lists, although it certainly was included within the district indicated. vi, 72), otherwise called KISHION (Josh. xix, 20; “Ki2. A Levitical city of the tribe of Issachar (1 Chron. shon," xxi, 28). Ke'dar (Heb. Kedar', p, dark-skinned; Sept. Kŋcáo), the second son of Ishmael, and founder of the tribe that bore his name (Gen. xxv, 13). B.C. post 2061. The name is used in Scripture as that of the Bedouins generally, whose characteristic traits are ascribed to them (Cant. i, 5; Isa. xxi, 16; xlii, 11; lx, 7; Jer. ii, 10; xlix, 28; Ezek. xxvii, 21); more fully, "sons of Kedar” (~72 ??, Isa. xxi, 17); in Psa. cxx, 5, Kedar and Mesech are put for barbarous tribes. Rabbinical writers expressly identify them with the Arabians (Pseudojon. on Gen. xxv, and the Targum on Psa. cxx; comp. the Jewish expression "tongue of Kedar" for the it is mentioned between Hazor and Edrei), hence also 3. A "fenced city" of Naphtali (Josh. xix, 37, where Arabic language), and the Arabs acknowledge the pa- called Kedesh-naphtaLI (i. e. Kadesh of Naphtali, ternity (Pococke, Spec. 46). The Kedarenes (as they Judg. iv, 6); appointed as one of the cities of refuge were called in later times) do not appear to have lived (Josh. xix, 7, where it is located on Mt. Naphtali), bein the immediate neighborhood of Judæa (Jer. ii, 10; ing a Levitical city assigned to the Gershonites (Josh. comp. Psa. cxx, 5). Jerome (Onomast. s. v. Maciáv) xxi, 32; 1 Chron. vi, 76). It was one of the original places them in the Saracenic desert, on the east of the Canaanitish royal cities, whose chieftains were slain by Red Sea, which identifies them with the Cedrei of Pliny Joshua (Josh. xii, 22), and was reckoned as a Galilæan (v, 12) as neighbors of the Nabathæans (comp. Isa. xl, town (Josh. xix, 7; xxi, 32; 1 Chron. vi, 76). It was 7). Stephen of Byzantium reckons them (Kɛopavirai) the residence of Barak (Judg. iv, 6), and there he and as inhabitants of Arabia Felix; but Theodoret (on Psa. Deborah assembled the tribes of Zebulon and Naphtali cix) assigns them a locality near Babylon (see Reland, before the conflict (ver. 9, 10). Near it was the tree of Palæst. p. 86 sq.). Ptolemy calls them Darra (Geog. Zaananim, where was pitched the tent of the Kenites vi, 7), evidently a corruption of the ancient Hebrew; Heber and Jael, in which Sisera met his death (ver. 11). and Forster supposes that it is the same people Arrian It was probably, as its name implies, a "holy place" of refers to as the Kanraita, which he thinks should be great antiquity, which would explain its selection as read Kadraita (Geogr. of Arabia, i, 247). A very ancient Arab tradition states that Kedar settled in the prophetess as the spot at which to meet the warriors of one of the cities of refuge, and its being chosen by the Hejaz, the country round Mecca and Medina, and that the tribes before the commencement of the struggle" for his descendants have ever since ruled there (Abulfeda Jehovah among the mighty." It was one of the places Hist. Anteislamica, ed. Fleischer, p. 192). From Kedar depopulated by Tiglath-pileser (2 Kings xv, 29). Josesprung the distinguished tribe of Koreish, to which Mo-phus calls it Kedesa (ǹ Kéčɛøa, Ant. v, 1, 18, and 24) or hammed belonged (Caussin, Essai, i, 175 sq.). Of the history of the head of the tribe little is known, but his posterity are described as being rich in flocks of sheep and goats, in which they traded with the Syrians (Ezek. xxvii, 21; Jer. xlix, 49), as dwelling in tents of black hair (Cant. i, 5), though some of them occupied cities and villages (77 and 0; Isa. xliii, 11) in the midst of the wilderness of Arabia, apparently in a mountainous and rocky district, and as being skilful in the use of the bo (Isa. xxi, 17); particulars which eminently agree with all descriptions of the manners and mode of life of the nomade Arabs bordering Palestine on the east, from the Red Sea to Asia Minor (Wellsted, Travels in Arabia, ii, 231 sq.; Wallin, in the Journ. of R. Geog. Soc. vols. xx and xxiv). See ARABIA. Kedemah (Heb. Ked’mah, np, eastward; Sept. Kɛềμá, but in Chron. v. r. Kɛdáμ), the last named of the sons of Ishmael, and probably head of an Arab tribe called by the same title (Gen. xxv, 15; 1 Chron. i, 31). B.C. post 2061. Ked ́emoth (Heb. Kedemoth', i, beginnings; Sept. Kedμw, Kedŋμw, but in Chron. Kaduw v. r. Kaμnow), a city in the tribe of Reuben, assigned, with its suburbs ("villages"), to the Levites of the family of Merari (Josh. xiii, 18; xxi, 37; 1 Chron. vi, 79; in all which passages it is mentioned between Jahazah and Mephaath), with a desert (7, open pasture-grounds) of the same name adjacent, whence Moses despatched the messengers requesting of Sihon a peaceable passage through his dominions, which the Israelites were now entering, having crossed the river Arnon (Deut. ii, 26). These indications fix its locality not far northast of Dibon-gad, possibly at the ruined village edDuleitat (Robinson, Researches, iii, Append. p. 170), east of Medeba (Van de Velde, Map). Cydisa (Ant. ix, 11, 1), and places it under the name of Cedasa (Kedáσa), on the border between Galilee and Tyre (Ant. xiii, 5, 6), to the latter of which it adhered in the final struggle (War, ii, 18, 1). It was here that Jonathan the Maccabee gained the victory over the princes of Demetrius (Kádŋç, 1 Macc. xi, 63, 73). It is probably the same with the Cydis (Kidig i Nep‡adí) mentioned as the birthplace of Tobit (i, 1). Eusebius (Onomast.s. v. Kedés) mentions it by the name of Cydossos (Kudoooóc, Jerome Cidissus), as lying in the neighborhood of Paneas, about 20 Roman miles from Tyre. It is also probably the same with the strongly-fortified place in this district called Cydyssi by Josephus (Kvòvoooi, War, iv, 2, 3). Kedesh was situated near the "plain" of Zaanaim, on the route taken by Barak (who was a namust have been beyond Mt. Tabor, in the direction from tive of the place) in the pursuit of Sisera, and hence the Kishon (Judg. iv, 6, 9, 10, 11). The indications correspond very well to the position of the modern village of Kedes, discovered by Dr. Robinson on the hills west of the lake el-Huleh (Researches, iii, 355; Bibliotheca Sacra, 1843, p. 11), and fully described by Rev. E. Smith (Bibl. Sac. 1849, p. 374, 375) as being a small place roplain, abundantly supplied with water, and containing mantically situated on a hill in a rich and beautiful extensive ruins apparently of Roman origin (see also Robinson's Researches, new edit., iii, 366-369; Van de Velde, Narrative, ii, 417). From the 12th century (Benj. of Tudela, in Bohn's Early Travels, p. 89) it has been reputed to possess the graves of Deborah, Barak, Ahinoam, Jael, and Heber (Schwarz, Palest. p. 183; comp. p. 91). Porter, in 1858, saw close by the site the black tents of nomads pitched under the terebinths (Handbook for Palest. p. 443), like those of Heber the Kenite (Judg. iv, 11). "In the Greek (Kudiwç) and Syriac (Kedesh de Naphtali) texts of Tob. i, 2-though not in the Vulgate or A. |