structure of the automaton by turning the whole structure round on its castors so as to bring the back of the figure towards the spectators, and lifting up its drapery so as to show it to contain brazen mechanism also. The automaton being again turned with its face towards the spectators, was ready to play against all comers. Its movements were exactly like those of a living chess-player; and it gave intimation of check to the adversary's king, and of false moves, by signs. It won most of the games which it played. During the progress of the game Kempelen used to walk about the room, looking occasionally at the board, and sometimes going into an adjoining room for a few minutes. He also looked occasionally into a box which stood in a corner at some distance from the figure. After a few moves had been made, he wound up the mechanism anew. He declared that the moves made by the automaton were regulated by himself; but he never revealed the secret of its action except to the Emperor Joseph II., and that under a promise of secrecy, which was faithfully kept. An ingenious English writer afterwards wrote an essay on the subject, in which he endeavoured to show, and with a considerable appearance of truth, that a man, by shifting his position according to certain rules, might have lain concealed within the figure and box, notwithstanding the apparent exhibition of the whole of their contents. This supposition is not inconsistent with Kempelen's veracity in stating that he controlled the moves; for in difficult situations of the game he might have advised the concealed player by signs what moves he should make. An invention of Kempelen's which does him much higher honour than the ingenious puzzle just mentioned, was a process of printing books for the use of the blind by producing embossed letters upon paper. This art has been varied and improved by subsequent inventors, and is now extensively practised with most beneficial results.—W. J. M. R.
KEMPIS, Thomas à, or Thomas Hamerken of Kempen, is chiefly known in connection with the famous devotional work "De Imitatione Christi." He was born at Kempen in the diocese of Cologne about the year 1380, of humble but respected parents. He early discovered remarkable powers, and his parents resolved to make him a scholar. With this view he was sent at the age of thirteen to Deventer, to attend the grammar-school there, which had become celebrated as a place of education. While here he came in contact with the Brethren of the Common Life, who took an active part in the instruction of the school, and especially in assisting the poorer scholars. The Brethren of the Common Life were a society of monastic mystics who chiefly employed themselves in the task of education, in reading and transcribing the scriptures, and in other works of practical benevolence. They were allied to, but also in some respects greatly differed from, the Brethren of the Free Spirit who distinguished the preceding age. Both are classed under the common name of mystics; but the mysticism of the latter, as their name denotes, was more bold, free, and speculative, with a tendency towards pantheism; that of the former was of a more simple, active, and evangelical cast. They prevailed in many parts of Germany and the Low Countries, extending from the Rhine country round Cologne, which was the chief seat of their influence. Thomas à Kempis was introduced into the society by his elder brother John, a canon of the monastery of Windesheim, who recommended him to Florentius, its highly respected head and superintendent. Florentius welcomed the youth to his protection, and soon won his heart by his kindness. He furnished him with books for his studies, and procured him lodgings in the house of a pious matron. Before long the eager and quiet-loving scholar was drawn into communion with the brotherhood, and engaged with delight in their pious duties. He devoted himself especially to the task of copying the scriptures, and showed a singular capacity for this work. What he earned in this way he put into the common fund, and the generosity of his friend and patron Florentius supplied what was lacking for his support. He had a young companion of the name of Arnold, whose absorbed and glowing piety was a constant stimulus and admirable example to him. His gentle and imitative nature was more easily stirred by the force of example than of instruction. One day he saw one of his friends secretly engaged in prayer, with his face turned towards the wall. "When I saw this," he says, "I was greatly edified, and from that day loved him all the more." After spending seven years of training at Deventer, Thomas settled in the convent of Mount St. Agnes, near the town of Zwoll. Here as sub-prior he spent his days; and the obscure monastery which opened its gates to receive him on the recommendation of Florentius, is mainly known in history from connection with his name. His art as a caligrapher found him abundant exercise. A beautiful manuscript of the Bible in four volumes, a great mass-book, and several works of St. Bernard, were preserved by the monastery as monuments of his skill. But its abiding monument more than anything else is the famous volume "De Imitatione Christi," of which he made repeated transcriptions. The question has arisen and divided the learned—Was this well-known treatise merely transcribed by him, or was it his own composition? "The authorship has been so made the subject of controversy," says Gieseler, "that the controversial works regarding it form a library." The dispute, however, may be said to be narrowed to the claims of Thomas à Kempis on the one side, and those of John Gerson, the famous chancellor of Paris, on the other. The French writers of course maintain the claims of the great champion of their church in the fifteenth century. Gieseler has given, in his usual manner, a very fair and clear summary of the argument on each side. The book was first published after the council of Constance in 1415, without the author being accurately known. The earliest editions known, and several old manuscripts, assign it to Thomas. Two manuscripts of it, those of Louvain and Antwerp, are in his own beautiful and careful handwriting. John Basel, his contemporary, a member of the same order and who was certainly acquainted with him, personally names him as the author. Lastly, the style of the book and its numerous Germanisms, are said to be in favour of his authorship. On the other side the Salzburg manuscript of 1463 declares John Gerson as the author, and subsequent French editions and translations distinctly ascribe it to him. Farther, and most important of all, the "De Imitatione Christi" is said to have appeared appended to a manuscript of Gerson's De Consolatione Theologiæ, bearing the date 1421 . There is thus considerable evidence in favour of the claims of each of these famous names to the authorship of this remarkable work; but upon the whole the balance of evidence seems to incline in favour of Thomas à Kempis. The work certainly breathes the air of the cloister. The mysticism is more like the mysticism of Mount St. Agnes than of Paris; the spirit disciplined by the dull monotonies of the brotherhood of the common life, than of the spirit exercised in the cares of statesmanship and the affairs of the world, as well as in the rules of devotion. Thomas lived to a great age. Quiet industry, solitary meditation, and secret prayer filled up his days, and every day was like another. He died in 1471 at the age of ninety-one. He was of small stature, with a freshly-coloured face, and singularly bright and vivid eyes. A picture of him used to be shown at Zwoll, with the characteristic motto—"In omnibus requiem quæsivi et nusquam inveni nisi in Angelo cum libello."—T.
KEN, Thomas, one of the most eminent of the nonjuring divines, was born at Berkhampstead in July, 1637. He studied first at Winchester, and afterwards at New college, Oxford. He was the friend and relative of Izaak Walton, and was specially favoured by Morley, bishop of Winchester, who chose him for his chaplain, and presented him to the rectory of Brixton in the Isle of Wight. In 1669 he became prebendary of Winchester and rector of Woodhay in Hampshire. This living he resigned to reside at Winchester, where he was diligent as a preacher. In 1675 he visited Italy and Rome with Izaak Walton, and after his return was appointed chaplain to Charles II. In 1679 he was sent to the Hague as chaplain to Mary, princess of Orange; but after a time he returned to England, and as chaplain to Lord Dartmouth was present at the destruction of Tangier. At Winchester he was requested to receive Nell Gwyn into his house during the king's visit; but he told the king he would not do it for his kingdom. Instead of resenting this fidelity, the king elected him bishop of Bath and Wells, on a vacancy occurring not long after. This was in 1684, and his elevation only seemed to increase his zeal in his work. When Charles lay upon his deathbed Ken attended him constantly, and according to Burnet, did his utmost to awaken his conscience, speaking with great elevation of thought and expression, like a man inspired. A few months later during the unhappy rising in favour of Monmouth, Ken was conspicuous for the zeal with which he relieved the prisoners and wounded after the battle of Sedgemoor, and bravely opposed himself to the fanatical cruelty of Lord Feversham.
