KIR-HARESH, KIR-HERES, KIR-HARA- | the city of the children of Judah. Eusebius (OnoSETH, KIR-HARESETH, and KIR-MOAB mast., s. v. Kapide) says Kirjath was a city under (7, Is. xvi. 11, Jer. xlviii. 31, the metropolis of Gabatha (Gibeah); but this gives us no clue to its site.-W. L. A. xvi. 7, Zé9; NIP, Is. xv. 1), a strong city of Moab. It is remarkable that in not a single instance does the Vulgate version render this as a proper name; and the authors of the LXX. only make it a proper name in one passage, Is. xvi. 7, and there corruptly. Kir was one of the chief fortresses and cities of Moab; and the word heres or hareseth would seem to imply that its wall was built of brick.' When Joram king of Israel invaded Moab, Kir was the only city left standing in the whole country; and it was saved by an act of savage cruelty, which is recorded in 2 Kings iii. 25-27. In the Chaldee paraphrase Kir-Moab of Isaiah is rendered 2. KIRJATHAIM, KIRIATHAIM (D', 'two cities,' or 'double city;' Kapiadáμ; Alex. Kapiaaiu; Cariathaim). i. A city of Reuben, situated a little to the south of Heshbon (Num. xxxii. 37). Though taken and rebuilt by this tribe, it was again, on the decline of Jewish power, occupied by the Moabites; and in pronouncing a prophetic curse on that nation Jeremiah mentions Kirjathaim with Nebo, Heshbon, and some other principal cities (xlviii. 1, 23). It appears from an incidental statement of Ezekiel that Kirjathaim was on, or near, the frontier of Moab. There fore, behold, I will open the shoulder of Moab from its cities on its frontiers ... Beth-jeshimoth, Baal-meon, and to Kiriathaim' (xxv. 9). The reading in this passage is op, which is intended for '', with local added, as is seen in the Keri; the LXX., however, renders it rólews T: TT:: , Kerakka of Moab; and in 2 Mac. xii. 17 the city is called Xápaka. Ptolemy (v. 17) has it Xapakŵua, and Steph. Byzant. Xapakuwßa. The city became the seat of a bishopric in the province of Palæstina Tertia (Reland, p. 705). The Crusa-apadalaσolas, of the maritime city,' having read ders captured it, rebuilt its fortifications, and, mis-sea,' instead of the termination taking it for Petra, established there, in A.D. 1167, a Latin bishopric of that name (Will. Tyr. xi. 26; xv. 21; Jacobi de Vitri. in Gesta Dei, ch. lvi. P. 1077; cf. Winer, R. W., s. v. ; Robinson, B. R., ii. 166). There can be no doubt of the identity of Kir and Kharacca with the Kerak of Arab geographers (Schultens, Index Geogr. in Vit. Salad, s. v. Caracha), and the modern village of that name. Kerak stands on the top of a rocky hill about ten miles from the south-east corner of the Dead Sea, and near the southern frontier of Moab. The hill is encompassed by deep narrow ravines, beyond which rise loftier mountains, shutting it in on all sides except the west, where a sublime glen descends 3000 feet to the shore of the Dead Sea. The city was at one time strongly fortified; and is still enclosed by a half ruinous wall, flanked by seven massive towers. Originally there were but two entrances, one on the north, the other on the south, and both tunnelled through the rock for a distance of nearly a hundred feet. On the western side stands the citadel, a strong building, separated from the town by a deep moat hewn in the rock. It appears to have been built by the Crusaders. Within it is a ruinous church, on whose walls are a few traces of rude paintings. The present population numbers about 3000, one-third of whom are Greek Christians. Their strong position, numbers, and valour, make them the rulers of a large district, and almost independent of the Turkish government. (Handbook for S. and P., i. pp. 59, seq.; Burckhardt, Syria, p. 387; De Saulcy, Journey round the Dead Sea, i. 366-98; Lynch, Expedition, pp. 263, seq., English ed.)-J. L. P. KIRJATH (?). This word means town or city, and is much used in the formation of names of places, like our own town. The following are the principal places distinguished by this term: 1. KIRJATH, a town belonging to the tribe of Benjamin (Josh. xviii. 28). It is identified by Rosenmüller and others with Kirjath-jearim, but v. Raumer and Keil object to this on the ground that Kirjath-Jearim is not only reckoned among the cities of Judah (xv. 60), but is expressly called Jerome, who state that in their day it was a large Kiriathaim is one of the oldest of Bible cities. It was on the plain of Kiriathaim' (A. V. SHAVEH-KIRIATHAIM, which see) that the Emims Sodom (Gen. xiv. 5). Burckhardt tells us that a were smitten by the eastern kings who plundered few miles south of Kureiyât is a level plateau, still called el-Koura, a term often applied in Syria to plains.' He would identify it with the Plain of Moab' (Travels in Syria, p. 371). ii. A town of Naphtali allotted to the Levites (1 Chron. vi. 76 [61]). The parallel passage in Josh. xxi. 32 has KARTAN, which see.-J. L. P. 3. KIRJATH-ARBA (27 "P; Sept. #óλis 'Apβόκ, πόλις 'Αργόβ, Καριαθαρβόκ), the name of Hebron previous to the conquest of Canaan by the Israelites (Gen. xxiii. 2; xxxv. 27; Josh. xiv. 15; xv. 13, 54; xx. 7; xxi. 11), and which was apparently still in the use in the time of Nehemiah (Neh. xi. 25). There is reason to believe that Hebron was the original name of the place, that Arba, and that the Israelites when they took it this was by the Canaanites changed into Kirjathrestored the ancient name (Hengstenberg, Beitr iii. 187, ff.) Sir J. Maundeville says that in his time the place was called by the Saracens Karicarba, that is, the Place of Patriarchs,' and by the Jews Arbothe' (Early Trav. in Palestine, p. 161). The partial resemblance of these names to Kirjatharba is probably purely accidental. Whether the 927 in this word is a proper name or the numeral four, has been made matter of question. 6 Jerome received from the Jews the tradition that the city was called 'of four,' because there Adam, Abraham, Isaac, and Jacob had been buried; and this he not only mentions in various parts of his writings, but has introduced into the text of the Vulgate Adamus maximus ibi inter Enakim situs est (Josh. xiv. 15), and in the Onomast. he renders it by villula quattuor; but the older tradition was that Arba was the name of a man, one of the famous ancestors of the Anaqim, for there is no other way of making sense of Josh. xiv. 15, than by taking the words 7. KIRJATH-SANNAH (city of palms; Josh. xv. 49), otherwise KIRJATH-SEPHER (city of the book), a city of the tribe of Judah, called also DEBIR, which see (Josh. xv. 15, 16; Judg. i. 11, 12). KIR-MOAB (IDP), the town, stronghold, or citadel of Moab;' Sept. τὸ τεῖχος τῆς ΜωαβίTidos; Is. xv. 1) [KIR-HARESETH]. The KISH (P; Sept. and N. T. Kis). name of four persons mentioned in the O. T., of whom the most important was the father of Saul, In pay, the great man among the Anaqim the first king of Israel. He was a Benjamite of was he,' as in apposition to and descriptive of Gibeah, the son of Ner, and the grandson of Arba (comp. xxi. II). It is true that the naming Jehiel or Abiel (1 Sam. xiv. 51; 1 Chron. ix. 35). of cities after individuals rarely occurs in the O. One of his uncles also bore the name of Kish T.; but Arba was, doubtless, a heroic person in (1 Chron. ix. 36). This was the name also of the the esteem of the Canaanites, and the case of great-grandfather of Mordecai, who was taken Kirjath-Baal shews that the names of deities and captive at the time Jeremiah was carried to Babydeified heroes might be so employed [HEBRON].—lon (Esther ii. 5); and of a Merarite (1 Chron. W. L. A. 4. KIRJATH-BAAL (>y "P; Sept. Kapiáo Báal; Baal's town), the place commonly called KirjathJearim (Josh. xv. 60; xviii. 14). 5. KIRJATH-HUZOTH (лin "P; Sept. wóλeis éraúλew), the place to which Balaam was conducted by Balak to offer sacrifice (Num. xxii. 39). Knobel identifies it with the Kereiyat of Burckhardt on the ridge of the Jebel Attarus to the east of the Dead Sea, or the ruins described by Seetzen as bearing the name of el Koerriot, near the same locality, if the two be not the same. T: xxiii. 21; xxiv. 29), who is also called KISHI (1 Chron. vi. 44) and KUSHAIAH (I Chron. xv. 17); the ancestor of Jeduthun or Ethan [JEDUTHUN].—W. L. A. KISHION and KISHON (p, hardness ;' Kiour; Alex. Kiour; Cesion), a town of Issachar, apparently situated in the great plain of Esdraelon, where most of those with which it is grouped also stood (Josh. xix. 20). It was one of four allotted to the Levites (xxi. 28). It is called Kedesh in I Chron. vi. 72, which may perhaps have been a later name for it [KEDESH]. Some think that Kishon owes its name to the more celebrated river Kishon; and others that it took its name from the river. The two names, however, though similar in sound, have different roots, up coming from 6. KIRJATH-JEARIM (Dy, city of forests; Sept. Kapiabiaplμ; also KIRJATH-ARIM (Ezra ii. 25), one of the towns of the Gibeonites (Josh. ix. 17). It was to this place that the ark was brought, to be hard;' and ¡ip, from wip, to be from Bethshemesh, after it had been removed from bent as a bow' (cf. Gesenius, Thesaurus; Keil on the land of the Philistines, and where it remained Josh. ad loc.) The site of the town is unknown. till removed to Jerusalem by David (1 Sam. vii. ;-J. L. P. I Chron. xiii.) This was one of the ancient sites which were again inhabited after the exile (Ezra ii. 25; Neh. vii. 29). Eusebius and Jerome speak of it as being in their day a village nine miles from Diospolis (Lydda), on the road to Jerusalem. Dr. Robinson thinks it possible that the ancient Kirjath-jearim may be recognised in the present Kuryet-el-Enab. The first part of the name (Kirjath, Kuryet, signifying city) is the same in both, and is most probably ancient, being found in Arabic proper names only in Syria and Palestine, and not very frequently even there. The only change has been, that the ancient city of forests' has, in modern times, become the city of grapes.' The site is also about three hours, or nine Roman miles from Lydda, on the road to Jerusalem, and not very remote from Gibeon, from which Kirjathjearim could not well have been distant. So close a correspondence of name and position seems to warrant the conclusion of Dr. Robinson in favour of Kuryet-el-Enab. This place is that which ecclesiastical tradition has identified with the Anathoth of Jeremiah, which Dr. Robinson refers to Anata [ANATHOTH]. It is now a poor village, its principal buildings being an old convent of the Minorites, and a Latin church. The latter is now deserted, but not in ruins, and is said to be one of the largest and most solidly constructed churches in Palestine (Robinson, ii. 109; 334-337).-J. K. KISHON (p, tortuous,' from vip, to be bent;' Kuoŵr, Kiooŵv; Alex. Kioŵv and Keloŵv; Cison), a celebrated river of Palestine, which drains nearly the whole plain of Esdraelon, and falls into the Mediterranean near the northern base of Mount Carmel. The Kishon has a vast number of little branches or tributaries falling into it from the hills on the north and south sides of the plain. Its highest sources on the north-east are at Tabor, as is stated by Jerome (Onomast., s. v. Cison). This has been denied by Shaw (Travels, i. 168), but its truth has been satisfactorily established by many recent travellers (Robinson, B. R., ii. 356, 363; Munro, Summer Ramble, i. 281). The watershed on this part of the plain might be defined, with a near approach to accuracy, by a line drawn from the base of Tabor to the village of Nain on the opposite hill; on the west side of that line the water flows to the Mediterranean through the Kishon; on the east to the Jordan. During the summer all the water-courses are perfectly dry, but when the heavy rains of winter and early spring fall, large torrents rush down from Tabor and the hills of Galilee, speedily fill the deep miry beds in the alluvial plain, and render the passage of them In the end of March both difficult and dangerous. 1858 the writer travelled from Nazareth to Jenîn; rain had fallen for two days before, and he had perennial source of the Kishon is the fountain of Saadîyeh, which springs from the base of Carmel, about three miles east of Haifa (Thomson, p. 435; Handbook, ii. 383). From this point to the sea the river winds through marshes. At its mouth are banks of fine sand, which any unusual swell in the river converts into dangerous quicksands (Van de Velde, i. 289). Such is the river Kishon, that ancient river.' Its modern name is Nahr el-Mukutta, which some have thought means the river of slaughter,' in allusion to the slaughter of the prophets of Baal on its banks. It may have this meaning, from the root , 'to cut,' or 'slay;' but the name may also signify 'river of the ford,' from another meaning of the same root (Freytag, Lex. Arab., s. v. ; cf. Robinson, ii. 365); the latter is the interpre tation given of the name by the people of the country (but see Schwarze, pp. 49, seq.; Stanley, S. and P., p. 347; Wilson, Lands of the Bible, ii. 86).-J. L. P. Re extreme difficulty in crossing one of the channels | through which a considerable stream was flowing westward (cf. Thomson, The Land and the Book, p. 434, English ed.) The soil of the whole plain is so soft and deep, and the natural drainage so defective, that a fall of rain converts large sections of it into dangerous swamps. During the battle between the French and the Arabs, on April 16th, 1799, many of the latter are said to have been drowned in the stream which flows westward through the plain from Deburieh, at the foot of Tabor (Burckhardt, Travels in Syria, p. 339; cf. Robinson, ii. 363). The highest source of the Kishon on the south-east is the large fountain of Jenîn, the ancient En-gannim, the water from which, increased by a number of the streamlets from the surrounding hills, flows westward across the plain through a deep channel, during the winter months; but in summer this channel, like the northern one, is perfectly dry (Van de Velde, Travels, i. 362; Thomson, 435). The two channels unite at a point a few miles north of the site of Megiddo. The channel of the united stream is here deep and miry; the ground for some distance KISHUIM (DNP) is translated cucumbers in on each side is low and marshy; and the fords our A. V., and the correctness of this renderduring winter are always difficult, and often, after ing has been almost universally admitted. It heavy rain, impassable; yet in summer, even here, first occurs in Num. xi. 5, in the verse already the whole plain and the river bed are dry and quoted in ABATTICHIM, where the Israelites, when hard (Robinson, ii. 364; Thomson, I. c.) These in the desert, express their longings for the melons facts strikingly illustrate the narrative of the defeat and the Kishuim or cucumbers of Egypt. of Sisera. The battle was fought on the south duced from the plural form, the word kisha is so bank of the Kishon, at Megiddo (Judg. iv. 13; similar to the Arabic kissa, that there can v. 19). While the battle raged a violent storm of wind and rain came on (Judg. v. 4, 20; cf. be very little doubt of their both meaning the same Joseph. Antiq. v. 5. 4). In a short time the thing. Celsius gives keta, kati, and kusaia, as dif hard plain was turned into a marsh, and the dry ferent pronunciations of the same word in different river-bed into a foaming torrent. The Canaanites Oriental languages. It does not follow that these were driven back on the river by the fiery attack names always indicate exactly the same species; of Barak, and the fury of the storm; for the since in the different countries they would probably earth trembled, the heavens dropped the be applied to the kinds of cucumber most common, stars in their courses fought against Sisera.' The or perhaps to those which were most esteemed in war-horses and chariots dashing madly through particular localities. Thus in Egypt the name kafi the marshy ground made it much worse; and the appears to be applied to the species which is called soldiers, in trying to cross the swollen torrent, Cucumis chate by botanists, and queen of cucumwere swept away. The river Kishon swept them bers' by Hasselquist, who describes it as the most away, that ancient river, the river Kishon' (Judg. highly esteemed of all those cultivated in Egypt v. 21). [ABATTICHIM]. In India the name kissa is applied by the Mohammedans to the Cucumis utilissimus, or the common kukree of the natives; while in Persia and Syria the same name would probably be applied only to the common cucumber, or Cucumis sativus, as the two preceding species are not likely to be much known in either country. All travellers in the East notice the extensive cultivation and consumption of cucumbers and other herbs of the same tribe, especially where there is any moisture of soil, or the possibility of irrigation. Thus even in the driest parts, the neighbourhood of a well is often occupied by a field of cucurbitaceous plants, generally with a man or boy set to guard it from plunder, perched up on a temporary scaffolding, with a slight protection from the sun, where he may himself be safe from the attacks of the more powerful wild animals. That such plants appear to have been similarly cultivated among the Hebrews is evident from Is. i. 8, The daughter of Zion is left like a cottage in a vineyard, like a lodge in a garden of cucumbers ;' as well as from Baruch vi. 70, As a scarecrow in a garden of cucumbers keepeth nothing, so are their gods of wood' [ABATTICHIM].-J. F. R. From this place the river flows through a tortuous bed to a narrow pass between the base of Carmel and a projecting spur from the hills of Galilee, where it passes from the plain of Esdraelon to that of Acre. Here was the scene of another of the most memorable incidents in sacred history. High up on the brow of Carmel, above the stream, is a spot called Muhrakah, the sacrifice' (c, Holocaustum; Freitag, Lex. Arab.); it is the place where Elijah offered his sacrifice; and on the banks of the Kishon beneath, the eight hundred and fifty prophets of Baal were slain by his command (1 Kings xviii.; Handbook, ii. 371; Van de Velde, Travels, i. 321; Stanley, S. and P., 347). The river continues to flow close along the rocky base of Carmel, in a tortuous bed, cut to the depth of fifteen or twenty feet in the loamy soil. The writer forded it in the month of May, on his way from the convent to Nazareth; the stream was about three feet deep and thirty wide, with a very easy current, but the soft mud made the passage difficult (cf. Robinson, ii. p. 365). The largest KISS. Originally the act of kissing had a sym- | bolical character, and, though this import may now be lost sight of, yet it must be recognised the moment we attempt to understand or explain its signification. Acts speak no less, sometimes far more forcibly, than words. In the early period of society, when the foundation was laid of most even of our Western customs, action constituted a large portion of what we may term human language, or the means of intercommunication between man and man; because then words were less numerous, books unknown, the entire machinery of speaking, being in its rudimental and elementary state, less developed and called into play; to say nothing of that peculiarity of the Oriental character (if, indeed, it be not a characteristic of all nations in primitive ages) which inclined men to general taciturnity, with occasional outbreaks of fervid, abrupt, or copious eloquence. In this language of action, a kiss, inasmuch as it was a bringing into contact of parts of the body of two persons, was naturally the expression and the symbol of affection, regard, respect, and reverence; and if any deeper source of its origin were sought for, it would, doubtless, be found in the fondling and caresses with which the mother expresses her tenderness for her babe. That the custom is of very early date appears from Gen. xxix. 13, where we read-When Laban heard the tidings of Jacob, his sister's son, he ran to meet him, and embraced him and kissed him, and brought him to his house;' the practice was even then established and recognised as a matter of course. In Gen. xxvii. 26, 27, a kiss is a sign of affection between a parent and child. It was also, as with some modern nations, a token of friendship and regard bestowed when friends or relations met or separated (Tobit. vii. 6; x. 12; Luke vii. 45; XV. 20; Acts xx. 37; Matt. xxvi. 48; 2 Sam. xx. 9). The church of Ephesus wept sore at Paul's departure, and fell on his neck and kissed him. When Orpah quitted Naomi and Ruth (Ruth i. 14), after the three had lifted up their voice and wept, she kissed her mother-in-law, but Ruth clave unto her.' It was usual to kiss the mouth (Gen. xxxiii. 4; Exod. iv. 27; xviii. 7; 1 Sam. xx. 41; Prov. xxiv. 26), or the beard, which was then taken hold of by the hand (2 Sam. xx. 9). Kissing of the feet was an expression of lowly and tender regard (Luke vii. 38). Kissing of the hand of another appears to be a modern practice: the passage of Job xxxi. 27, 'Or my mouth hath kissed my hand,' is not in point, and refers to idolatrous usages, namely, the adoration of the heavenly bodies. It was the custom to throw kisses towards the images of the gods, and towards the sun and moon (1 Kings xix. 18; Hosea xiii. 2; Minuc. Felix, ii. 5; Tac. Hist. iii. 24. 3; Lucian, De Salt. c. 17; Plin. Hist. Nat. xxviii. 5). The kissing of princes was a token of homage (Ps. ii. 12; 1 Sam. x. I; Xenoph. Cyrop. vii. 5. 32). Xenophon says (Agesil. v. 4) that it was a national custom with the Persians to kiss whomsoever they honoured; and a curious passage to this effect may be found in the Cyropædia (i. 4. 27). Kissing the feet of princes was a token of subjection and obedience; which was sometimes carried so far that the print of the foot received the kiss, so as to give the impression that the very dust had become sacred by the royal tread, or that the subject was not worthy to salute even the prince's foot, but was content to kiss the earth itself near or on which he trod (Is. xlix. 23; Micah vii. 17; VOL. II. Ps. lxxii. 9; Dion Cass. lix. 27; Seneca, De Benef. ii. 12). The Rabbins did not permit more than three kinds of kisses, the kiss of reverence, of reception, and of dismissal (Breschith Rabba on Gen. xxix. 11). The peculiar tendency of the Christian religion to encourage honour towards all men, as men; to foster and develope the softer affections; and, in the trying condition of the early church, to make its members intimately known one to another, and unite them in the closest bonds-led to the observ. ance of kissing as an accompaniment of that social worship which took its origin in the very cradle of our religion. Hence the exhortation-Salute each other with a holy kiss' (Rom. xvi. 16; see also I Cor. xvi. 20; 2 Cor. xiii. 12; 1 Thess. v. 26; in 1 Peter v. 14, it is termed 'a kiss of charity'). The observance was continued in later days, and has not yet wholly disappeared, though the peculiar circumstances have vanished which gave propriety and emphasis to such an expression of brotherly love and Christian friendship. On the subject of this article consult Pfanner, De Osculis Christianor. Veter.; M. Kempius, De Osculis, Francof. 1680; Jac. Herrenschmidius, Osculogia, Viteb. 1630; P. Muller, De Osculo Sancto, 1674, Boberg, De Osculis Hebr.-J. R. B. KISSOS (Gr. Kuoσbs), 'ivy,' is mentioned only once, and that in the Apocrypha (2 Maccab. vi. 7), where the Temple is described as being desecrated by the Gentiles, and the Jews forced to depart from the laws of their fathers: And when the feast of 301. Hedera helix. Bacchus was kept, the Jews were compelled to go in procession to Bacchus, carrying ivy.' The term Koobs or KITTós seems to have been applied by the Greeks in a general sense, and to have included 3 с many plants, and, among them, some climbers, as Cum hedera cincta est? hedera est Baccho. gratissima poor, hungry, and ragged boy strove to maintain himself, and pay for a few books from a small circulating library, by groping for old ropes and iron in Sutton-pool and selling them, and by painting rude labels for shop windows. On the 15th of November 1819 he was seized and sent to the Plymouth Workhouse for pity's sake. In this place his powerful will soon asserted his position against older and stronger boys, and here he began a diary which is still preserved, and large excerpts from which have been printed in his life. It contains many self-portraits, physical and mental, and shows the awakening of his mind to literary tastes and ambition. He learned shoemaking; but was often so dull and dispirited that he called himself Bacchus is generally thought to have been edu- John the Comfortless,' and twice had thoughts cated in India, and the Indian Bâghês has been of bringing his life to a premature end. Some supposed to be the original of the name. The fact gentlemen at length took notice of him, and he of Bâghês being a compound of two words signify-removed to Exeter to work as a dentist with Mr. ing tiger and master or lord, would appear to confirm the identity, since Bacchus is usually represented as drawn in his chariot by a tiger and a lion, and tigers, etc., are described as following him in his Indian journey. As the ivy, however, is not a plant of India, it might be objected to its being characteristic of an Indian god. But in the mountains which bound India to the north, both the ivy and the vine may be found, and the Greeks were acquainted with the fact that Mount Mero is the only part of India where ivy was produced. Indeed, Alexander and his companions are said to have crowned themselves with ivy in honour of Bacchus. The ivy, Hedera Helix, being a native of most parts of Europe, is too well known to require special notice.-J. F. R. KITE. [DAAH.] KITHLISH (; Maaxws; Alex. Xadhus; Cethlis), a town of Judah, situated in the Shephelah or plain of Philistia, and grouped with Lachish and Eglon (Josh. xv. 33-40). It appears to have stood in the plain between Eglon and Eleutheropolis, but the site has not been discovered.-J. L. P. KITRON (; Sept. Kédpwv; Alex. Xeßpúv; Cetron), one of the places from which the children of Zebulun did not drive out the Canaanites (Judg. i. 30). This place is not mentioned in Josh. xix. as among the possessions of Zebulun. Bertheau suggests (Exeget. Hab., in loc.) that the word may be an erroneous reading for ji, mentioned Josh. xix. 15, and Rosenmüller proposes to identify it with the nop of the same passage; but all this is purely conjectural. In the Talmud (Megillah, as quoted by Schwarz, 173), it is identified with Zippori, i.e., Sepphoris, now Seffurich' (Smith's Dict. of the Bible, ii. 47). We can find no trace of any such identification in the tract referred to.-W. L. A. KITTIM. [CHITTIM.] Groves. His spirit was now growing in pious fervour, and, disabled though he was, he longed to be a missionary. In July 1825 he removed for this purpose to the missionary college at Islington, and having learned, among other things, to print, he was sent out to Malta, but returned to England in infirm health in 1829. Mr. Groves, who was now preparing to go as a missionary to the East, took Kitto with him as a tutor to his boys, and the party arrived at Bagdad in December of the same year. During his residence in this city Kitto had experience of the sad results of war, plague, and inundation in succession. After four years' absence, and having passed through Trebizond and Constantinople on his return, he arrived in England in June 1833. Through the influence of friends, he at once set to work as a regular contributor to the Penny Magazine. One set of his papers bore Pictorial Bible was commenced in the end of the suggestive title of the Deaf Traveller.' The 1835. His experiences in the East gave him great delight in the work and some qualification for it, and it has passed through several editions. The Pictorial Bible was followed by the Fictorial History of Palestine and the Holy Land. After other smaller works had passed through his hands, the Cyclopædia of Biblical Literature was begun by him as editor, and brought to a conclusion in 1848. The present edition of it, formally the third edi tion, is, however, to a great extent a new work. Then Kitto projected the Journal of Sacred Literature, which, having passed through the hands of various editors, still holds its way. His last and most popular work was the Daily Bible Illustra During its tions, completed in eight volumes. kind assistance of some friends, he was enabled to progress his health gave way, and through the retire to Canstatt, in Germany, where he died on the 25th of November 1854. Dr. Kitto's services to the cause of Scripture learning were great in his own sphere. He revived and freshened the study of Eastern manners, and his origination of this Cyclopædia marks an epoch in the Biblical literature of our country. His life itself, with his physi cal defect and early privations, was a marvel of self-education and heroic perseverance. The Uni versity of Giessen in 1844 gave him a theological diploma, though he was a layman. An interesting autobiography is contained in his Lost Senses.— KITTO, JOHN, was born at Plymouth, 4th November 1804. The circumstances of his birth were very unfavourable to his education, and at the age of twelve he met with an accident which destroyed his hearing for life, and reduced him almost to the condition of a deaf mute. Though J. E. he was the inmate of a poor and unhappy home, his juvenile energy rose above adversity; and the KLEUKER, JOH. FRIED., was born at Oster |