and was intrusted with the command of the artillery department, with the rank of brigadier-general, in which he remained until the termination of the war. Throughout the whole contest he was actively engaged, principally near the commanderin-chief, whose confidence he eminently enjoyed. In the battles of Trenton and Princeton, Germantown and Monmouth, he displayed peculiar skill and bravery, and subsequently contributed greatly to the capture of Cornwallis at Yorktown. Immediately after this event, he was created a major-general by congress, at the recommendation of Washington. The capture of that place having put a period to the war, he was named one of the commissioners to adjust the terms of peace a duty which was satisfactorily performed. He was deputed to receive the surrender of the city of New York, and shortly afterwards was appointed to the command at West Point, where he had to execute the delicate and difficult task of disbanding the army, and inducing a soldiery, disposed to turbulence by their privations and sufferings, to resume quietly the character of citizens. In March, 1785, he was appointed by congress to succeed general Lincoln in the secretariship of war, and in this office he was continued by president Washington after the adoption of the present constitution of the U. States. His duties were subsequently much increased, when he received charge of the navy department; and America is greatly indebted to his efforts for the creation of our naval power. For 11 years, the functions of the war office were discharged by general Knox. At the end of that period, in 1794, he obtained a reluctant consent from Washington to retire, in order that he might adequately provide for his family, the salary attached to his office being insufficient for that purpose. He then settled in the District of Maine, where he possessed a large tract of land, in the right of his wife; but he did not abandon entirely public life, being repeatedly induced to become a member both of the house of representatives and of the council of the state. In 1798, when our relations with France wore a hostile aspect, he was called upon, amongst others, to command in our army; but the peaceful turn which affairs took allowed him soon to return to his retirement. He died Oct. 25, 1806, at his seat in Thomaston, Maine, at the age of 56. His death was caused by internal inflammation, the consequence of swallowng the bone of a chicken. General

Knox was as amiable in private as he was eminent in public life. His social and domestic qualities were of a kind to render him warmly beloved and admired by all who possessed his affection and friendship. His imagination was ardent, and his understanding sound, and he had improved his mind greatly by study. His integrity was unimpeachable, and his courage and perseverance were unsurpassed.

KOBOLD, in Germany; a spirit which differs from the spectre in never having been a living human creature. It corresponds to the English goblin. The kobold is connected with a house, or a family, and appears in bodily shape. Though inclined to mischievous teazing, they do, on the whole, more good than evil to men, except when irritated. the mines, they are thought to appear, sometimes in the shape of a blue flame, sometimes in that of a dwarfish child, and to indicate rich veins. They do the miners mischief when disturbed by them.

KосH, Christopher William, professor of law at Strasburg, and a writer well versed in the history of the middle ages, born 1737, at Buxweiler, in Alsace, conducted the school for teaching public law in Strasburg with such success, that scholars flocked thither from the most distant countries. In 1761, Koch published his Commentatio de Collatione Dignitatum et Beneficiorum ecclesiasticorum in Imperio Germanico, and, in 1789, his Commentary upon the Pragmatic Sanction. In Paris, he collected (1762) materials for the continuation of the Historia Zaeringo-Badensis, which appeared under the name of Schoepflin, who, however, had only composed the first volume. In 1780, Joseph II conferred upon Koch the rank of nobleman. He remained a professor in Strasburg, until the university was broken up. In 1789, he was sent as deputy to Paris, by the Protestants in Alsace, in order to obtain the acknowledgment of their civil and religious freedom, which was effected by the decree of the 17th August, 1790. After the breaking out of the revolution, he was sent, by the department of the Lower Rhine, as deputy to the legislative assembly, where he showed himself a friend to constitutional monarchy. The anarchists threw him into prison, from which he was not delivered till after 11 months' confinement, and the overthrow of Robespierre. In 1802, he was appointed a member of the tribunate, in which capacity he did much for the restoration of order in church affairs, and the

reëstablishment of the Protestant university in Strasburg. After the dissolution of the tribunate, Koch refused to fill any other office; but the government granted him, without any solicitation on his part, u salary of 3000 francs, and, in 1810, the title of rector in the university at Strasburg. He died Oct. 25, 1813. Besides the above-named works, he is the author of the following: Tables généalogiques des maisons souveraines de l'Europe (Strasburg, 1782-1784); Hist. abrégée des Traités de Paix depuis la Paix de Westphalie (Basil, 1791, 4 vols.; continued by Schöll, Paris, 1818, 15 vols.); Tableau des Révolutions de l'Europe depuis le Bouleversement de l'Empire Romain en Occident (Basil, 1802, Paris, 1814 et seq., 4 vols.); and Table des Traités entre la France et les Puissances étrangères depuis la Paix de Westphalie; with a new collection of diplomatic documents (Basil, 1802). Koch was a man of great acuteness, equanimity, patience, and nobleness of character.

KOENIG; German for king; prefixed to nany geographical names, as, Königsberg (king's mountain).

KOH; an Indo-Germanic word, signifying mountain; e. g. Hindookoh (mountains of India).

KOLA; a seaport of Russia, the chief town in Russian Lapland (now called the circle of Kola), in Archangelskoe; 540 miles N. Petersburg; lon. 33° 0′ E.; lat. 68° 32′ N.; houses, 50; churches, 2. It is situated near the North sea, on the river Kola, which forms a bay at its mouth, where is a considerable fishery for whales, sea-dogs, and other fish, which the inhabitants cure for sale. The circle, including the whole of Russian Lapland, is very dreary and thinly peopled, supposed to contain not more than 2000 inhabitants.

KOLBERG. (See Colberg.)
KOLIN. (See Colin.)

KOLLER, baron of; Austrian field-marshal-lieutenant; one of the commissioners who accompanied Napoleon, in 1814, to Elba, after his abdication. Koller had to protect Napoleon against a rabble infuriated by priests and ultras, and always preserved the great coat of Napoleon, who had put on his (Koller's) uniform, in order to be less exposed to danger. When Koller returned from Elba, he fulfilled Napoleon's wish to conclude a treaty of commerce between Genoa and Elba. The conduct of Koller is highly praiseworthy, if we consider how much the passions of men were excited against Napoleon, and how much a liberal treatment of him was nisconstrued. General Koller afterwards

served with the Austrian army in Naples. He died Aug. 23, 1826. He left an excellent collection of antiques.

KOM, OF COм, or Kooм (ancient Choana); a town of Persia, in Irak; 150 miles N. Ispahan; lon. 51° 14′ E.; lat. 34° 20' N.; population, about 15,000. It is said to have contained, formerly, 15,000 houses, but is now much reduced, and exhibits extensive ruins. It is esteemed by the Persians a holy city, and has a celebrated mosque, and an asylum for debtors, who are protected and supported. One of the mosques is highly esteemed by the Persians, because of the sepulchres of Shah Sophy and his son Shah Abbas II, and that of Sidy Fatima, grand-daughter of Mohammed. These tombs are frequented by pilgrims from all parts of Persia, who resort hither once a year to pay their devotions. Kom is celebrated for manufacturing the best sabres and poniards of all Persia. The walls of the town are lofty, and it has seven gates. The grand bazar crosses the town from one gate to the other; besides which, there are others well furnished with coffee-houses, and shops of various kinds. The country round about is fertile in rice and fruit.

KOMORN, the capital of the county of Komorn, in Hungary, with 11,500 inhabitants, has a gymnasium, and carries on some commerce. On the island of Schütt, 2000 paces distant, between the Waag and Danube, is a fortress, recently erected, which is rendered almost impregnable by nature and art.

KÖNIGSBERG (that is, king's mountain); the capital of Prussia Proper, seat of many civil and military authorities, and superior judicial tribunals; 63,800 inhabitants; 4108 houses; lat. 54° 42′ 12′′ N.; lon. 20° 29' E. It is situated on the Pregel, not far from the influx of this river into the Frische Haff. Königsberg is an important seaport of the Baltic, and formerly belonged to the Hanseatic league. It has some considerable buildings, as, for instance, the cathedral, with the tombs of the grand masters of the Teutonic order and the dukes. The university of Kőnigsberg was founded in 1544, by the margrave Albert I, duke of Prussia, and has at present 300 students. It is largely endowed for poor students.__The library contains 60,000 volumes. The astrono mer Bessel is a professor of this university. Kant taught here a long time. Large vessels cannot sail up to the city, but they are obliged to remain at Pillau, the fortress and port of Königsberg. Its commerce has very much declined.

KÖNIGSMARK, Maria Aurora, countess of, one of the many mistresses of Augustus II, king of Poland and elector of Saxony, born about 1678, was descended from one of the oldest families of Brandenburg. She was one of the most celebrated women of her age, on account of her personal charms and uncommon talents, and of the part which she performed in politics. While a girl, she wrote and spoke Swedish, German, French, Italian and English, read the classics in the original, had an extensive knowledge of history and geography, and even composed poems in French and Italian. She played on several instruments, composed music, and sang and painted with great skill. Several proofs of her talent for painting still remain at Quedlinburg. She had also a delicate wit and fine powers of conversation. Thus gifted and accomplished, she arrived, in 1694, in Dresden, with her two sisters. The elector fell in love with her at first sight. She rejected, for a long time, all his offers, though he tried every means to gain her: at last she yielded, and appeared at court as his mistress. She bore him a son, the famous marshal Saxe. (q. v.) But when the passion of the fickle king cooled, the countess knew how to sustain her misfortune with dignity; and he always remained on terms of friendship with her. By his influence she was appointed, by the court of Vienna, superintendent of Quedlinburg (in 1700), where she resided, at intervals, until her death. The king's esteem for her talents appears from the circumstance that he sent her, in 1702, to Charles XII, to negotiate a peace; but Charles refused to see her. She died in 1728. She was beloved by all around her, and very benevolent towards the poor. Her brother, count Philip Christopher, the last male of this family, was assassinated, in 1694, in the castle of Hanover, by the order of the elector Ernest Augustus, because he had offered to assist the princess Sophia Dorothea (who died in prison at Ahlen, 1726) in her projected flight.

KÖNIGSTEIN; a mountain-fortress, on the Elbe, in the kingdom of Saxony, not far from the frontier of Bohemia. It is impreguable. A solitary mountain of sandstone rises 1400 feet almost perpendicularly the surface is more than a mile in circumference. But the fortress is of no military importance, as it cannot serve for a rallying point or point of support for an army, nor impede the march of an enemy. It is very useful, however, as a place of deposit for precious articles, for

instance, the invaluable pictures of the Dresden gallery, in times of war. It can not be undermined, nor can it be reduced by cutting off its supplies, as the small garrison necessary to hold it, can raise grain enough for their subsistence on the top of the mountain. There is a well 1172 feet deep. About 600 people reside on the top. The cannon of the fortress command the town below it on the river Elbe. The Lilienstein (q. v.) is opposite. KOPECK; a Russian coin. (See Copeck, and Coin.)

KOPF; German for head; appearing in many geographical words, for summit; also, koppe.

KORAIS. (See Coray.)

KORAN (Al-Koran, i. e. the Koran, which means originally the reading, or that which is to be read; also called al Forkan, because it is divided into 114 suras or chapters; also al Moshaf, the volume; al Kitah, the book; al Dhikr, the recollection) is the religious code of the Mohammedans, written in Arabic by Mohammed. The parts were collected into a volume by Mohammed's fatherin-law and successor, Abubekir. According to the Mohammedan doctrine, the prophet received the Koran from the augel Gabriel, written upon parchment made of the skin of the ram which Abraham sacrificed in the room of his son Isaac. The volume was ornamented with precious stones, gold and silver, from Paradise. According to other traditions, Mohammed is said to have drawn up the Koran with the assistance of a Persian Jew, rabbi Warada Ebn Nawsal, and a Nestorian monk, the abbot of the convent of Addol Kaisi, at Bosra, in Syria; but nothing certain is known respecting these two persons, though it appears beyond a doubt, less from the author's doctrines than from the expressions, his tales, and his mentioning several prophets, &c., that he was well acquainted with the Old and New Testament, though he himself cites only the Pentateuch and the Psalms. In the 21st chapter, he represents the Almighty as saying, "I have promised, in the books of Moses and in the Psalms, that my virtuous servants on earth shall have the earth for their inheritance." A number of passages might be quoted which prove his knowledge of the whole Bible; and not only was he acquainted with the religious systems of the Jews and Christians, but also with those of the Sabæans and Magians, from all of which he seems to have drawn materials which he incorporated into a system, after the

dea of establishing a religion in his counry. where numberless sects of pagans, Jews, Christians, Sabæans and Magians existed, bad risen in his mind. He lived, ns is well known, much in solitude, where he doubtless meditated on his doctrine, and the great mission which he thought himself called upon to accomplish. lle does not reject the doctrines of any sect, but takes. from all. He asserts that he wishes to restore the true faith to its Iurity. The unity of God is his fundamental doctrine, which is clearly laid down in the symbol of the Moslem "God is God, aud Mohammed is his prophet." The unity of God is the very aim of his mission, and, according to him, had been the essence and the basis of all true religion, with which ceremonies and customs were nly accidentally connected. Thus he says, in the 11th chapter of the Koran, We make no difference between that vhich God has taught us, and that which Abraham, Isaac, Ishmael, the twelve ribes, Moses and Jesus have learned from he Lord, We believe in God, and are Moslem." And, in the 4th chapter, it is aid, "God commands thee to receive the eligion which he prescribed to Noah, which he has revealed unto thee, and which he imparted to Abraham, Moses nd Jesus." Who can say whether it was ! he desire of establishing pure monotheism in his country, or ambition, which led im to call himself a prophet? But Oven in the way in which he speaks of his nspirations, we may discern an endeavor ot to deviate from ideas already adopted, or, at least, the evidence of his being trongly influenced by them. He professed to have nocturnal intercourse with the angel Gabriel, who brought him the Koran precisely as it stands, verse for verse, chapter for chapter, from heaven. In the doctrine of the Magians, the angel Gabriel is the angel of revelation. Beides the fundamental doctrine of the mity of God, the Koran establishes sevral other articles of faith. Thus, in chapters 4, 6, 7 and 48, the doctrine of good and bad angels is set forth, which was general with the Arabians before Mohammed. Mohammed returns most requently to the doctrine of the resurrection and the last judgment. The way in which he endeavors to set it forth has nuch similarity with that of St. Paul. He even borrows expressions from the Jewish and Christian scriptures, when he speaks of the last judgment. In chapter 43, it is said, "When the trumpet sounds he second time, they shall rise quickly

from the graves to appear before God;" and further, "A sound of the trumpet of judgment will assemble all men before my throne, and every one shall there receive the reward of his deeds." In regard to the form of the last judgment, Mohammed followed the doctrines of the Jews and Magians; for instance, the passage of the narrow bridge Al-Sirat (q. v.), the book in which all the actions of men are set down, and the scale in which they are weighed. Mohammed's paradise, too, is quite Jewish and Magian. Another dogma is set forth in the Koran, yet not explicitly, that of the unchangeable decrees of God. Mohammed used the doctrine of predestination with great success, to infuse into his adherents undaunted courage, which elevated them above all perils. Probably he adopted, in this case, views already widely spread. With the Sabaeans, the belief in predestination was firmly established, and founded on the unchangeable course of the stars, and their influence upon the life and actions of men and the course of events. With the Magians this doctrine followed from their system of the good and evil principles, and probably it had passed from both to the Arabians. In regard to religious èxercises, too, Mohammed adopted such as he found, giving more universality and precision to those which were vague. The Koran prescribes prayer, fasting, alms, and the pilgrimage to Mecca. The first includes every thing relating to the purifications and ablutions, by which the faithful prepares himself for prayer. Mohammed considered this exercise of the greatest importance. When the Tayesites sent an embassy to the prophet to request him to absolve them from the troublesome observance of this exercise, his answer was, Religion is nothing without prayer." In another passage he calls prayer the "key to paradise." He surpassed the severity of the rabbis, and prescribed prayer five times a day, with the face turned towards Mecca. Turning the face, during prayer, toward a certain point, is a common custom with Orientals. It was particularly so with the Jews, Sa bæans and Magians, who call the point to which they turn kebla. In the begin ning, Mohammed adopted the same tebla with the Jews, i. e. the city of Jerusalem. In the second year, he changed the kebla to Mecca. The way which he prescribed for calling the people to prayer was at first that of the Jews and Christians, but he afterwards adopted another. To give alms, was always a particular trait of the

Arabians, but Mohammed made it obligatory. The pilgrimage, or something similar, had existed with most sects before him. In respect to the civil laws, relating to polygamy, divorce, inheritance, &c., Mohammed followed, step for step, the laws of Moses and the decisions of the rabbis, only adapting them to the customs and prejudices of his countrymen. As for the propagation of his religion, Mohammed only requires from converts the pronunciation of the words of his fundamental doctrine; he enjoins no abjuration, no violent separation from a former faith. To the Jews he says, that he only comes to restore the faith of their fathers in its purity; to the Christians, that Jesus is the best of prophets, and sometimes he wishes to pass with them as the Paraclete. Excepting the worship of idols, which was positively against his fundamental doctrines, he attacks few old customs; and, though he prohibits the use of inebriating liquors, and requires fasting, yet he says, "God intended that his religion should be easy, else, as he well knew, you would only become hypocrites"-a sentiment probably caused by the state of the Christian and Jewish sects, with which he was acquainted. The description of his paradise is voluptuous and glowing. The language of the Koran is considered the purest Arabic, and contains such charms of style and poetic beauties, that it remains inimitable. Its moral precepts are pure. A man who should observe them strictly, would lead a virtuous life. "From the Atlantic to the Ganges," says Gibbon, "the Koran is acknowledged as the fundamental code, not only of theology, but of civil and criminal jurisprudence; and the laws which regulate the actions and the property of mankind, are guarded by the infallible and immutable sanction of the will of God." The Koran repeatedly enjoins belief in one God, and implicit obedience towards him, charity, mildness, abstinence from spirituous liquors, toleration, and ascribes particular merit to death in the cause of religion. It is about equal in size to the New Testament. It differs greatly from the Bible by forming one whole, instead of being a collection of very different books, unconnected with each other. The divisions sometimes have strange inscriptions. Many elevated passages adorn the Koran, but it often becomes tedious by its repetitions. The Koran is daily read once through in the Inosques of the sultan and the adjoining chapels. (See Islam, and Mohammed.) It was first printed by Alex. Pagani

nus Brixiensis, at Venice, according to some about 1509, according to others in 1518, or as late as 1530. In Theser Ambr. Albonensii Introd. in Chaldaic. Linguam (Pavia, 1539), this edition is mentioned, and a passage cited, with reference to the sheet and the page; it has, therefore, certainly existed, but no copy is to be found in any library. The earliest edition, at present known, is by Abr. Hinkelmann (Hamb., 1694, 4to.); another, with a Latin translation (Padua, 1698, fol.); still another was published by order of Catharine II, by Mollah Usman Ismael (Petersburg, 1787. small folio; new edition, 1790 and 1793: reprinted, Kasan, 1809, fol.; another ed.,. Kasan, 1803, large 4to.); Latin translations after that of Robertus Retinensis (Ketenensis) (Baie, 1543, fol.; new ed., Zurich, 1550, fol.); one also by Reineccius (Leipsic,1721); an Italian translation, made after the Latin (Venice, 1547, 4to.); French translations by And. du Ryer (Paris, 1649; Leyden, 1672, 12mo., and the Hague, 1683 or 1684, 12mo.), with the introduction by Sales, (2 vols., Amsterdam, 1770 or 1775, 12mo.); by Savary, (Paris, 1782, 2 vols.: new ed., Amst., 1786, 2 vols. ; and Paris 1798 (an VII); English versions, by Sale (London, 1734, 4to., 1764, 1801, and 1812.) The edition of London (1649 4to.; new edition, 1688) is merely trans lated from the French translation of Dr Ryer; German translation by Schweigger (Nuremberg, 1616; 2d edit., 1623). The Italian translation has been followed ir that of Megerlin (Frankfort on the Maine, 1772), that of Boysen (Halle 1775), and that of Augusti (Weissen fels and Leipsic, 1798). A Dutch trans lation of the Koran appeared at Hamburg (1641), (after Schweigger's German Koran) and another by Glazemaker (Rotterdam 1698). A vocabularium of the Koran was published by Willimet and Nodockun ool Foorkan (Calcutta, 1811, 4to.)

KORNACH, in the East Indies; an ele phant driver and keeper.

KÖRNER, Theodore; a German poet particularly celebrated for the spirite poems which he composed in the cam paign against Napoleon (1813), in whic he fell. He was born in 1791. His fathe often received Schiller and Göthe in hi house at Dresden. Körner first studied! mining at Freyburg. In 1810, he went t the university of Leipsic, where his arden temperament led him into acts of impru dence, which obliged him to leave Leip sic. He went to Vienna, where he wrot several dramas. In 1813, when all Ger many took up arms against Napoleon