Kaiia (Heb. ilSpn "iS5), the name of one of the later cabalistic works treating of the religious rites of the Jews, has attained considerable notoriety on account of its decided opposition not only to all the Jewish ritu- al, to Talmudical interpretation, and to the Talmud itself, but for its fierce attacks even against Biblical Judaism. Its authorship is undecided, but of late most Jewish crit- ics lean to the opinion that Kana and another cabalistic work entitled Felia (fiS^bs, pubUshed at Kores in 1784, and often), an interpretation of the first book of the Law (Genesis), were written by one and tlie same person, and belong to a Spanish Jewish heretic of the 15th century or thereabout. Dr.Jellinek {Bet-Ha-Midrash, iii; Einl. p. xxxviii sq.) thinks both the production of an Italian or Greek Jew. See, for further details, Griitz, Gesch. d. Juden, viii, 230 sq., 458 sq. See also C.vbala, (J. H.W.)
Ka'nah (Heb. Kanah', njj^, re'edy ; Sept. Kavu v. r. KavBav), the name of two places in Palestine.
1. A stream (?n3, torrent or wady, q. d. " the brook of reeds," as in the marg.) that formed the boundary be- tween Ephraim and jManasseh, from the ^Mediterranean eastward to the vicinity of Tappuah (Josh, xvi, 8) ; ly- ing properly within the territory of IManasseh, although the towns on its southern bank were assigned to the tribe of Ephraim (Josh, xvii, 0 ; see Keil, Comment, ad loc. prior.). See Tribe. Schwarz says it is to be still found in the equivalent Arabic name Wady al-Kazah (valley of reeds), that rises in a spring of the same name, Ain al-Kazah, one mile west of Shechem, and, after flowing westerly, acquiring a considerable breadth, and irrigating fields on its way, finally falls into the jNIedi- terranean south of Ciesarea (Palestine, p. 51). Other travellers, however, do not speak of such a stream unless it be the Nahr el-Kezih (river of reeds) spoken of in the Life of Saladin (p. 191, 193) as existing between Caesa- rea and Arroplo (Arsuf), and supposed to be represented by the Nahr-Arsuf (otherwise el-Kassah) which enters the INIediterranean due west of Sebustieh (Samaria). Dr. Robinson, in his last visit to Palestine, discovered a Wady Kanah, south-west of Shechem, which he de- scribes as originating in a spring of tlie same name in the plain el-Mukhna (south of Nablus), and running be- tween deep and rugged banks westerly to the jilaln bor- dering the ^Mediterranean, near Ilableh, where it is wide and cultivated, and bears a different name (Reseai'ches, new edit., iii, 135); from which it appears that it joins the Nahr cl-Aujeh, as laid down on his map. This, however, is too southern a position for the stream in question ; for it would wholly cut off Ephraim from the sea-coast, and confine its territory within verj' narrow limits (Thomson, Land and Bool; ii, 259). In the ab- sence of more specific infonnation respecting this region, we may conclude that the name " Brook of Kceds" is a designation of the sedgy streams that constitute the Nahr Falaik (comp. the Arundinetis, between Ca^sarea and Apollonia, spoken of by Schultens, Vita Saladini, p. 191, 193), perhaps including its middle branch, called Wady Mussin or Slleh {on Van de Velde's Map). Dr. Thomson {ui sup.) thinks it is the present 46m Zabura; but this, again, seems rather too far north.
2. A town in the northern part of Asher, not very
KANDEKUMARAIO
11
KANT
far from its eastern border, mentioned in connection with llammon and Zidon (Josh, xix, 23). Dr. Kobinson identifies it witli Kana, a large village on the brow of a valley not far soutli-east of the site of Tyre (Research- es, iii, 384), So also Schwarz (Palest, p. 192), Van de Veldc (Memoir, p. 327), and Porter (Handbook for Pal- estine, p. 325, 442). About a mile north of the place is a very ancient site, strewn with ruins, some of them of colossal proportions ; and in the side of a ravine not very far distant are some singular figures of men, wom- en, and children cut on the face of a cliff (Thomson, Land and Book, i, 298). Tristram (Land of Israel, p. 58) regards them as Phoenician. See Inscriptions.
Ancient Tigurea on Rockb at Kiunh
Kandekumaraio, another name for the Hindu
deity known as Kartiiceya (q. v.).
Kaneh. See Eeed.
Kanne, Johann Arnolh, a German mystic, was born at Detniold in 1773, and educated at the gymna- sium of his native city. While but a youth he attempt- ed the restoration of the exceedingly marred text of Varro, De Linr/ua Latina. He studied theology at the University of Gottingen, where the rational exegesis of Eichhorn nearly stifled all his religious belief. From Gottingen he went to Leipsic, thence as a teacher to Hallo, and finally to Berlin. In 1805 he wrote at WUr- temberg a work on the mythology of the Greeks (Wei- mar, 1805). His study of this subject led him to read the Old Testament, and idtimately resulted in the pub- lication of Die erste Urkunde der Geschichte, with a Preface by Jean Paul (1808, 2 vols. 8vo). During the war with the French he joined the PrussfJin army, but Avas captured by the French, from whom he soon es- caped, and then entered the Austrian army. But, pros- trated by disease, he was several times confined in the hospital at Linz, when, through the efforts of Jean Paul and president Jacobi, he was dismissed from the ser- vice. On Jacobi's recommendation, in 1809 he was called to the chair of history in the College of Science at Nuremberg. His sufferings in the army seemed to have accelerated his previous religious decline, and his works published after his appointment at Nuremberg give evidence of his leaning towards extreme rational- ism. He wrote in this period Pantheon der dltesten Naturphilosophie oder die Pelif/ion der Volker (1811) : — Si/stem der Indischen Mythe oder Kronus mid die Ge- schichte des Gotimenschen (1813). He was, however, soon afterwards induced to renounce his antichristian views laid down in these books. He made an attempt to derive all languages from one primitive language in his TrayyXojCTOToi', but his request to king Alexander to aid his jihilological undertaking received no hearing. In Nuremberg his moral and spiritual condition was for a long time a turmoil of conflicting emotions, but the reading of religious writings and elevated conversation with distinguished Christians brought about a spiritual regeneration. In 1818 he was called to the chair of Oriental Utcrature in the University of Erlangen. Here he withdrew from all society, and lived in seclusion from the world, v.holly absorbed in contemplative mysticism.