ond of the thirteenth, and the reverse (making the alphabet called Albam, ). See ATBACH. The more multifarious these trifles, the easier it is to arrive in every given case at a result, and the less wit or thought is required. Thus the Christian theology of the 17th century, which itself inclined to literal belief, and which, by its strong polemical aspect against the Jews, was led to a diligent study of the cabalistic arts, through them found everywhere in the Old Test. evidences of the Christian dogmas (e. g. Gen. i, 1, picxn3 =nep nging nyby ay nan ja, i. e. filis, spiritus, pater; tres unitas perfectu). In the 18th century we find evidence of a knowledge of the cabalistic ideas and methods in the works of the Spaniard Raymond Lullus; but with him, as well as among his direct and indirect followers, these elements of Judaic philosophy take the character of eccentricities and superstitions more than of grand speculative theory. Two centuries elapsed after this before the Cabala really entered the circle of Christian mental development. Its admission was prepared, on the one hand, by the overthrow of the worn-out schoLasticism of Aristotle, and the consequent tendency toward Platonic ideas, although, of course, these latter were yet in their more elementary form, as they had been transmitted to Alexandria by Eastern influences; on the other hand, the same result was conduced by an awakening interest in the study of nature, which, it is true, was still in a poetic, dream-like infancy, but was the more inclined to entertain itself with mysteries, as it had discovered as yet but few natural laws. To these was, however, joined a third and more powerful influence, namely, the belief handed down by the fathers of the first centuries that all the wisdom of nations, and chiefly Platonic philosophy, actually took their origin in the Hebraic revelation; that, in a more extended sense than the popular religious histories admit, the Jewish people were the possessors and keepers of a treasury of wisdom and knowledge which time or zealous research could alone reveal. What wonder is it, then, if the assertion of the Cabalists that they possessed such a treasure found credence and gained them followers? The progress of Christians toward the Cabala was greatly helped by the conversion of a large number of Jews to Christianity, in which they recognised a closer relation to their Gnostic views, and also by the Christians perceivin: that Gnosticism could become a powerful instrument for the conversion of the Jews. Among the converted Jews we notice Paul Ricci, physician in ordinary to the Emperor Maximilian, and author of Cœlestis Agricultura; Judas Ben Isaac Abrabanel (Leon Hebræus), son of the renowed Portuguese exegist, and author of the Dalogi de amore. Among Christians we will only mention the two most important: John Pico della Mirandola and John Reuchlin; the former as a highly gifted and enthusiastic syncratist, author of Conclusiones cabbalistica secundum secretam disciplinam sapientiæ Hebr. (1486); the other a faithful disciple of the classics, in connection with mysticism, but opposed to scholasticism and monachal torpitude, author of De verbo mirifico (1494); De arte ebbalistica (1517). His, and some other writings of the same kind, are collected in the work Artes Cabbabstier h. e. recondita theologia et philosophie Scriptorum, tom. i (unicus), ex. bibl. J. Pistorii (Basle, 1587, fol.). The powerful preponderance of the religious and Church interests, as well as those of practical politics, which became perceptible in the first quarter of the 16th century, giving to the mind a positive impulse, and to studies a substantial foundation, arrested the farther development of the Cabala; and when, in latter times, it was occasionally taken up again, it was 1.ther with the view of giving a high-sounding, mystericus name to theories which had not strength enough to stand by themselves, than as a genuine resurrection the old systems. VI. Literature. As a sort of accessory subject of the so-called Orientalism, and even of Biblical erudition, the Cabala is mentioned by the ancient archæologues and isagogics (as Cuneus, Respubl. Hebr.; Walton, Proegg.; Hottinger, Thesaurus Philol.; Leusden, Philologus Hebr.; Pfeifer, Critica Sacra, and many others); but they contain nothing of importance reMuch more copious, though not yet comspecting it. plete, is the information contained in the works of Buddeus, Philosophia Ebræorum (1702); Hackspan, Miscell inea; Braum, Selecta Sacra, v; Reimmann, Jüdische Theologie. The work of Sommer, Specimen theologie Soh irica (Goth. 1734), is (like many others which Fabricius quotes in the Bib'i ›graphia Antiq. p. 246) only a polemico-apologetic attempt at tracing the Christian doctrine of the Trinity in the Cabala. Of a higher philosophic character are the works of Wachter, Spinozismus im Judenthum, and Elucidarius cabbalisticus s. recondite Er eorum philosophiæ brevis recensio (Amst. 1699), in which the polemic tone prevails. Next are Bisnage, Hist. des Juifs (tom. iii), and Brucker, Hist. Philosophie (vol. ii), who, however, from insufficient study of the original sources, acknowledges himself unable to master its intricate history. Among later writers we find the well-known works of Tennemann, Tiedemann, and Buhle. The line of the more recent monographic researches begins with Kleuker (Riza, 1786). But Christian writers, whose early knowledge of rabbinic literature has been fast waning, generally forsake it. Tholuck's treatise, De ortu Cabbale (1837), treats only of a preliminary question. Lutterbeck, in the first volume of his Neutest. Lehrbegrif, has a very interesting chapter on the Jezirah and Zohar. Molitor's extensive work, Philos. d. Geschichte d. Tradition (1827, pt. i-iii), is chiefly theoretical. Reuchlin (De urte Cabbalistica, 1517) is still a valuable authority. One of the latest is Etheridge (Jerusalem and Tiberias, Lond. 1856, 12mo). Next to the extensive work of Ad. Franck, La Kabbale ou la Philosophie religieuse des Hebreux (Paris, 1842; tr. by Jellinek, Lpz. 1844), we name the Philosophia Cabbalistica et pantheismus (1832) of M. Freystadt. See the Eclectic Review, Feb. 1856; Christian Remembrancer, April, 1862. The earliest cabalist was Asariel, whose Commentary on the Doctrine of the Sephiroth (9), in questions and answers, has been published (Warsaw, 1798; Berl. 1850); also his Commentary on the Song of Songs (Altona, 1764), usually ascribed to his pupil Nachmanides or Ramban (q. v.). Among the most important cabalists we find Rabbi Moses Ben Nachman, author of the Books of Faith and Hope (2); R. Jose, of Castile, author of Loria, (Doors of Light); R. Moses, of Cordova, (Garden of Pomegranates); R. Isaac bar (Book of the Wanderings of Souls); R. Chayim Vital, ♬ ye (Tree of Life); R. Nastali Ben Jacob Elchanan, RE (Valley of the King); R. Abraham Cohen, of Herrera (vulg. Iriva), Dyn g (Door of Heaven). Some of these works (translated into Latin) are to be found. whole or in their principal parts in the Kabbala Denudata of Chr. Knorr von Rosenroth (Sulsb. 1677, 3 vols. 4to), with all kinds of exegetical apparatus, and some texts from the Zohar. The cabalistic literature is fully noticed in Bartolocci's Bibliotheca Magna Rabbinica and in Wolff's Bibliotheca Hebræa, tom. ii and iv, though not in the correct order and construction; see also P. Beer, Geschichte der Lehren aller Secten der Juden, und der Cabbala (Brünn, 1822, 2 vols. 8vo); Senet, De Cabbala Judæorum (Rost. 1702); Sennert, De Cabbala (Wittenb. 1655); and especially the copious list of expositions upon the works of Simon ben-Jochai, the reputed founder of Cabalism, given by Fürst, Bibliotheca Judica, iii, 329 sq. We may specify the following: Zunz, Gottesd. Vorträge der Juden (Berlin, · 1832), p. 402 sq.; Landauer, in the Literaturblatt des Orients, vol. vii (1845); viii, 812 sq.; Joel, Religionsphilosophie des Sohar (Lpz. 1849); Jellinek, Moses benSchem-Job de Leon (Lpz. 1851); Beiträge zur Gesch. der Kabbala (Lpz. 1852); Auswahl Kabbalischer Mystk (Lpz. 1853); and Philosophie und Kabbalah (Lpz. 1854); Steinschneider, Jewish Literature (Lond. 1857), p. 104115, 299-309; Munk, Mélanges de Philosophie Juive et Arabe (Par. 1859), p. 190 sq.; and especially the masterly analysis of the Zohar by Ignaz Stern, Ben-Chananja, i-v; the lucid treatise of Grätz, Gesch. der Juden, vii, 442 459; and the able review of it by Low, Ben-Chananju, v, p. 325 sq. (also Lpz. 1863, p. 73-85). Ginsburg has lately published a compendious but copious and clear work entitled The Kabbalah, etc. (Lond. 1865), in which, however, he controverts the traditional view of the authorship by rabbis Akiba and Ben-Jochai, and assigns it an origin prior to the Zohar, which he attributes to Moses of Leon; considering this rather as the offspring than the parent of Cabalism. Cabasilas, Nicolas, archbishop of Thessalonica in 1354, a firm supporter of the rights and independence of the Greeks against the Roman Church. In the Hesychastic controversy he took part with the monks of Mount Athos against Barlaam (q. v.). He wrote several works, among which are, 1. Exposition of the Greek Liturgy (Greek), translated into Latin by Hervet, and given in the Bibliotheca Patrum under the title Compendiosa interpretatio in D'vinum Officium: and, 2. Hepi ris iv Xplory Swns, etc., Life of Jesus Christ (Ingoldst. 1604; a bad Latin version). This book is of value as illustrating the mystical tendency among the Byzantine writers. See Cave, Hist. Lit. anno 1350; Stud. u. Krit. 1843, p. 724; Gasz, Die Mystik d. N. Kabasilas, etc. (Greifsw. 1849); Walch, Bibliotheca The ologica, i, 640; ii, 570. Cabasilas, Nilus, uncle of the preceding, a Greek theologian, and archbishop of Thessalonica in the first half of the 14th century. He wrote IIpi ruv aitiov τῆς ἐκκλησιαστικῆς διαστάσεως, first printed at London (n. d.), afterward, Greek and Latin, at Basel (1544); again at Frankfort (1555), and at Hainault (1608). In it he shows that the arbitrary claims of the papacy were the true cause of the schism between the East and West. He wrote also Пepi Tng doxnç Tоù Пána (Francfort, 1555, 8vo; Hanover, 1608, with the works of Barlaam). Dupin says that these writings are "full of learning." The book on the papal supremacy was translated into English by Gressop (London, 1560, 8vo) Cabasilas died in 1350.-Hoefer, Nouv. Biog. Générale, viii, 15; Cave, Hist. Lit., Wharton's Appendix; Dupin, Eccles. Writers, cent. xiv. xepé), properly a vault or cell (so the margin) within the dungeon, and under ground, for the separate Others confinement of prisoners (Jer. xxxvii, 16). (Scheid, in the Diss. Lugdun. p. 988) understand it to mean a curved post, i. e. the stocks (comp. Jer. xx, 2, 3; xxix, 26). The idea conveyed in either case is that the prophet suffered the most severe and loathsome imprisonment. See PRISON. Cabiz, also called Aimé, a learned Mohammedan who became noted for maintaining the superiority of Jesus Christ to Mohammed. Being summoned before the Divan, he silenced the two "cadilaskers" of Roumelia and Anatolia. He was then set at liberty, but the sultan, having listened to the discussion, referred the matter to the mufti and cadi of Constantinople. This time Cabiz was found guilty, and sentenced to death. He was executed on Sept. 19, 1527. An edict published on occasion of his execution forbade all Mohammedans, under penalty of death, to prefer thenceforth the doctrine of Jesus Christ to that of Mohammed.-Hoefer, Biographie Générale, viii, 27. Cabral, FRANÇOIS, a Jesuit missionary, was born in 1528 at Covilhaa, in Portugal, and entered the Society of Jesus at Goa. Appointed a missionary, he traversed great part of India and Asia. After spending several years as professor of theology at Goa, he was made vice-provincial in Japan. He baptized, in 1575, the king of Bungo, who several years before had received hospitably Francis Xavier, but was not converted until the arrival of Cabral. He passed over into China, where he labored abundantly, and thence returned to Goa, where he governed the house of the Professed thirty-eight years. He died at Goa, April 16, 1609.-Alegambe, Script. Soc. Jesu; Hoefer, Nouv. Biog. Générale, viii, 36. Ca'bul (Heb. Kabul,, according to etymology, bound, but signification uncertain [see below]), the name of a town and a district. 1. (Sept. Xaẞwλ, but other copies blend with the following words into Χωβαμασομέν.) A city on the eastern border of the tribe of Asher, and apparently at the northern part, beyond Beth-Emek (Josh. xix, 27). It seems to correspond to the village Chabolo (XaßwA) mentioned by Josephus (Life, § 43, 45) as on the confines of Ptolemais, in Galilee, 40 stadia from Jotapata. A fortress by the name of Kabul is mentioned by Arabian geographers in the district of Safed (Rosenmüller, Analect. Arab. iii, 20). Dr. Robinson, during his last visit to Palestine, accordingly found a village called Kabul on his way to Accho, situated the left, among the lower hills" (Biblioth. Sacra, 1853, p. 121; Later Bibl. Res. p. 88; for Talmudical notices, see Schwarz, Palest. p. 192). 66 on Cabassut (Cabassutius), JEAN, an eminent Roman canonist, was born at Aix, in Provence, 1604 or 1605, 2. (Sept. translates "Opiov, boundary, but in negentered the congregation of the Oratory 1626, and died lect of the context, ver. 12, which favors the derivaat Aix, aged eighty-one, Sept. 25, 1685. At Rome he tion of Simonis [Onomast. p. 417] and Hiller [Onomast. was regarded as an oracle in every thing relating to p. 435, 775], as i. q. "something exhaled, as nothing;' the canon law and casuistry, and a good Oriental Josephus [Ant. viii, 5, 3] calls it Xaßador, and says scholar. He wrote Juris Canonici theoria et praxis [apparently from conjecture] that it is a Phoenician (4to, 1696, 1698, and by Gibert, with notes, etc., 1738); word indicative of dissatisfaction.) A district containalso Historiarum, Conciliorum et Canonum invicem col-ing "twenty cities," given to Hiram, king of Tyre, by latorum veterumque Ecclesiæ rituum, ab ipsis Ecclesia incunabulis ad nostra usque tempora, notitia ecclesiastica (best ed. Lugd. 1685, fol.; again, Lyons, 1725; and in an abridged form, 1776, 8vo). Cab'bon (Heb. Kabbon', 12, in Syriac, a cake; Sept. Xaßßov v. r. Xaßvá and Xaßßá), a place in the "plain" of Judah, mentioned between Eglon and Lahmam (Josh. xv, 40); possibly the same with MACHBENAH (1 Chron. ii, 49). It is perhaps the modern ruined site el-Kufeir, marked by Van de Velde (Map) at 10 miles south-east of Ashkelon. Cabet. See COMMUNISM. Solomon, in acknowledgment of the important services which he had rendered toward the building of the Temple (1 Kings ix, 13). Hiram was by no means pleased with the gift, and the district received the name of Cabul (as if signifying unpleasing) from this circumstance. The situation of Cabul has been disputed; but we are content to accept the information of Josephus (Ant. viii, 5, 3), who seems to place it in the north-west part of Galilee, adjacent to Tyre. The foregoing town, named Cabul (Josh. xix, 27), being also in Galilee, it is possible that it was one of the twenty towns consigned to Hiram, who, to mark his dissatisfaction, applied the significant name of this one town to the whole district. The cause of Hiram's dislike to what Solomon Cabin (, chanuth'; Sept. merely Græcizes, doubtless considered a liberal gift is very uncertain. It has been conjectured (Kitto, Pictorial Bille, note on 1 Kings ix, 13) that "probably, as the Phoenicians were a maritime and commercial people, Hiram wished rather for a part of the coast, which was now in the hands of Solomon, and was therefore not prepared to approve of a district which might have been of considerable value in the eyes of an agricultural people like the Hebrews. Perhaps the towns were in part payment of what Solomon owed Hiram for his various services and contributions." See HIRAM. Cad'dis (Kadcig, or rather laddig, as most texts read; so also Josephus, l'addiç or ladne, Ant. xiii, 1, 2: derivation uncertain, see Grimm, Handb. in loc.), the surname (diakaλouμevoc) of JOANNAN (q. v.), the eldest brother of Judas Maccabæus (1 Macc. ii, 2). Cademann, Johann Georg., a German theologian of the 17th century, was born at Oschatz, in Saxony, and studied at Jena and Wittenberg, where he took his degree in 1654. In 1656 he became pastor at Dahlen, and in 1676 archdeacon at Wurzen, where he died, Dec. 28, 1687. Among his writings are Disputati de Causa Instrumentali Justificationis (Jena, 1650, 4to):-Disp. de principiis Immanarum Actionum (Wittenb. 1654, 4to):-De Justitia Distributiva (1654, 4to): -De Majestate (1654, 4to).-Hoefer, Nouv. Biog. Générale, viii, 63. Ca'dès (Kaone v. r. Kñdeg and Kɛdéç), a Græcized form (1 Macc. xi, 63, 73) of the name of KEDESH (4. v.) in Naphtali (Josh. xx, 7). Ca'dès-Bar'nè (Káông Baový), a Græcized form (Judith v, 14) of KADESH-BARNEA (q. v.). Cad'miel (Kadμiŋλoç v. r. Kadónλoc), one of the Levites whose "sons" returned from the captivity, and who assisted at the musical performances at the restoration of the temple worship (1 Esdr. v, 26, 58); evidently the KADMIEL (q. v) of the Heb. texts (Ezra ii, 40; Neh. vii, 43; xii, 24). 1. Cadonici, GIOVANNI, an Italian theologian, was born at Venice in 1705, and became a canon of the church of Cremona. He was a man of learning, and opposed the pretensions of the court of Rome and the doctrines of the Molinists. In a curious work, entitled An Exposition of this passage of St. Augustine, The Church of Jesus Christ shall be in subjection to secu1r princes," he shows that as princes are subject to the Church in things spiritual, so the Church is bound to obey them in things temporal; and that in ancient liturgies, as the Ambrosian, Mozarabic, etc., prayer was made, specially and by name, even for persecuting princes. He wrote also Sentimens de St. Augustin (1763); De Animabus Justorum (Rome, 1766, 2 vols. 4to). He died Feb. 27, 1786.-Landon, Eccl. Dict. s. v.; Hoefer, Nour. Biog. Générale, viii, 74. Cadytis. See JERUSALEM. Cæcilia. See CECILIA. Cæcilian. See DONATISTS. me something.' He replied, 'I cannot sing;' and he told how his inability to sing had been the cause of his quitting the hall. Yet thou must sing to me,' said the voice. What must I sing?' said he. 'Sing me the origin of things.' The subject thus given him, he composed the short ode in question. When he awoke, Cædmon in the the words were fast in his mind. morning told his vision and repeated his song. The effect was, that the abbess Hilda, and the learned men whom she had collected round her in her monastery at Whitby, believed that he had received from heaven the gift of song, and when on the morrow he returned with a poetic paraphrase of a passage of Scripture which they had given him to versify as a test of his inspiration, they at once acknowledged the verity, and earnestly besought him to become a member of their company. He composed numerous poems on sacred subjects, which were sung in the abbey. Sacred subjects were his delight, and to them he confined himself. He continued in the monastery for the remainder of his life, and there he died, as is conjectured, about 680. The authenticity of the little poem above mentioned is perhaps unquestionable. But, besides this, a very long Saxon poem, which is a metrical paraphrase on parts of the Scriptures, is attributed to Cadmon. An edition of it was printed at Amsterdam in 1655, under the care of Junius. Hickes expresses doubts whether this poem can be attributed to so early a period as the time Saxonisms in it which would lead him to refer it to a of Cædmon. He thinks he perceives certain Danomuch later period. It has been again printed, with a much more accurate text, by Mr. Thorpe, as a publication by the Society of Antiquaries (Lond. 8vo, 1832). Mr. Thorpe is of opinion that it is substantially the work of Cadmon, but with some sophistications of a later period, and in this opinion our best Anglo-Saxon scholars appear inclined to coincide."-Penny Cyclopa dia, s. v.; Hoefer, Biographie Générale, viii, 84. Cælestius. See CELESTIUS. Cærularius, MICHAEL, patriarch of Constantir.ople (A.D. 1043-1059). He was one of the chief promoters of the great schism between the Eastern and In 1054 Pope Leo IX sent legates Western churches. to Constantinople to accommodate matters; but they, being displeased at the treatment they received, left a written letter of excommunication, directed against the patriarch, on the altar of the church of St. Sophia, and departed, having shaken of the dust from their feet. The ostensible causes of difference between the churches, as detailed in a letter written y Cærularius and Leo, archbishop of Acryda, to John, bishop of Trani, were the following: that the Latins consecrated with unleavened bread; that they added the words Floque to the creed of the Church; that they taught that the souls of the faithful make expiation in the fires of Purgatory; and that in some other respects they differed in their customs from those of the East. After this outrage on the part of the Roman legates, Cærularius called together a synod at Constantinople 1054, and Cærularius refused Cadmon or Cedmon, an Anglo-Saxon Benedic-excommunicated them and their adherents. Cærulatine and poet, born in Northumberland, died at Whit-rius himself was a man of ambitious views and arrogant disposition, and little likely to ward off the final by in 676 or 680. He is the first person of whom we possess any metrical composition in our vernacular. rupture with Rome, which in fact took place. HowIt is a kind of ode, of eighteen lines, celebrating the ever, the Emperor Isaac Comnenius took umbrage at praises of the Creator, preserved in Alfred's transla- his behavior, and, A.D. 1059, having caused him to be tion of Bede. "Bede gives the following account. Cæd-seized, sent him to Præconnesus. mon seems to have had the care of the cattle of the to resign the patriarchal throne as the emperor enmonks of Whitby. It appears to have been the cus- deavored to compel him to do, but died shortly aftertom of our Saxon forefathers to amuse themselves at ward in exile.-Baron. Annales, xi, A.D. 1054; Mossupper with improvisatore descants accompanied by heim, Ch. I st. cent. xi, pt. ii, ch. iii; Neander, Ch. the harp, as is still practised at meetings of the Welsh History, iii, 580. bards. Cadmon, when the harp passed round among the guests, was fain, as it approached him, to shrink away from the assembly and retire to his own house. Once, after it had thus happened, as he was sleeping at night, some one seemed to say to him, 'Cædmon, sing Cæsar (Græcized Kaĩoap; hence the Germ. title Kaiser, Russian Czur), a name assumed Ly or conferred upon all the Roman emperors after Julius Cæsar (who is said to have been so named from his having been born by a surgical operation, casu). In this way it became a sort of title, like Pharaoh, and, as such, | port of Cæsarea on the south and west, leaving only a is usually applied to the emperors in the New Testa- sufficient opening for vessels to enter from the north; ment, as the sovereign of Judæa (John xix, 15; Acts so that, within the enclosed space, a fleet might ride xvii, 7), without their distinctive proper names. See at all weathers in perfect security. This breakwater also AUGUSTUS. It was to him that the Jews paid trib- was constructed of immense blocks of stone brought ute (Matt. xxii, 17; Luke xx, 22; xxiii, 2), and to him from a great distance, and sunk to the depth of 20 faththat such Jews as were cives Romani had the right of oms in the sea. Broad landing-wharves surrounded appeal (Acts xxv, 11; xxvi, 32; xxviii, 19); in which the harbor, and conspicuous from the sea was a temcase, if their cause was a criminal one, they were sent ple dedicated to Cæsar and to Rome, and containing to Rome (Acts xxv, 12, 21; comp. Pliny, Epp. x, 97), colossal statues of the emperor and the imperial city. where was the court of the emperor (Phil. iv, 22). Besides this, Herod added a theatre and an amphitheThe Caesars mentioned in the New Testament are Au-atre; and, when the whole was finished, he fixed his gustus (Luke ii, 1), Tiberius (Luke iii, 1; xx, 22), Claudius (Acts xi, 28), Nero (Acts xxv, 8); Caligula, who succeeded Tiberius, is not mentioned. See each name. On Phil. iv, 22, see HOUSEHold. Cæsare'a (Kaιápia, in the Targum "P), the name of several cities under the Roman rule, given to them in compliment of some of the emperors; especially of two important towns in Palestine. 1. CÆSAREA PALÆSTĪNÆ (Kaváveia ý Пaλawrívnc), or "Cæsarea of Palestine" (so called to distinguish it from the other Cæsarea), or simply Cæsarea (without addition, from its eminence as the Roman metropolis of Palestine, and the residence of the procurator). The numerous passages in which it occurs (Acts viii, 40; ix, 30; x, 1, 24; xi, 11; xii, 19; xviii, 22; xxi, 8, 16; xxiii, 23, 33; xxv, 1, 4, 6, 13) show how important a place this city occupies in the Acts of the Apostles. It was situated on the coast of Palestine, on the line of the great road from Tyre to Egypt, and about half way between Joppi and Dora (Josephus, War, i, 21, 5). The journey of the apostle Peter from Joppi (Acts x, 24) occupied rather more than a day. On the other hand, Paul's journey from Ptolemais (Acts xxi, 8) was accomplished within the day. The distance from Jerusalem is stated by Josephus in round numbers as 600 stadia (Ant. xiii, 11, 2; War, i, 3. 5). The Jerusalem Itinerary gives sixty-eight miles (Wesseling, p. 600; see Robinson, Bib. Res. iii, 45). It has been ascertained, however, that there was a shorter road by Antipatris than that which is given in the Itinerary-a point of some importance in reference to the night-journey of Acts xxiii. See ANTIPATRIS. The actual distance in a direct line is forty-seven English miles. In Strabo's time there was on this point of the coast merely a town called Strato's Tower," with a landing-place (póñoрμov ¿xwr), whereas, in the time of Tacitus, Cæsarea is spoken of as being the head of Judæ (Judææ caput," Tac. Hist. ii, 79). It was in this interval that the city was built by Herod the Great (Josephus, Ant. xv, 9, 6; Strabo, xvi, 2, 27; Pliny, H. N. v, 15). The work was, in fact, accomplished in ten years. The utmost care and expense were lavished on the building of Cæsarea. It was a proud monument of the reign of Herod, who named it in honor of the Emperor Augustus. The full name was Cesarea Sebaste (Kawápria Zeẞaorý, Joseph. Ant. xvi, 5, 1). It was sometimes called Cæsarea Stratonis, and sometimes also (from its position) Maritime Cæsarea (mapaλóc, Joseph. War, iii, 9, 1, or ý kπì Oaλárry, ib. vii, 1, 3). The magnificence of Cæsarea is described in detail by Josephus in two places (Ant. xv, 9; War, i, 21). The chief features were connected with the harbor (itself called Eßaoròç Muny, on coins and by Josephus, Ant. xvii, 5, 1), which was equal in size to the Piræus of Athens. The whole coast of Palestine may be said to be extremely inhospitable, exposed as it is to the fury of the western storms, with no natural port affording adequate shelter to the vessels resorting to it. To remedy this defect, Herod, who, though an arbitrary tyrant, did much for the improvement of Judæa, set about erecting, at immense cost and labor, one of the most stupendous works of antiquity. He threw out a semicircular moie, which protected the residence there, and thus elevated the city to the rank of the civil and military capital of Judæa, which rank it continued to enjoy as long as the country remained a province of the Roman empire (see Dr. Mansford, Script. Gazetteer). Vespasian was first declared emperor at Cæsarea, and he raised it to the rank of a Roman "colony" (q. v.), granting it, first, exemption from the capitation tax, and afterward from the ground taxes (the real jus Italicum). The place was, however, inhabited chiefly by Gentiles, though some thousands of Jews lived in it (Joseph. War, iii, 9, 1; iii, 14; Ant. xx, 8, 7; Lfe, 11). It seems there was a standing dispute between the Jewish and Gentile inhabitants of Cæsarea to which of them the city really belonged. The former claimed it as having been built by a Jew, meaning King Herod; the latter admitted this, but contended that he built it for them, and not for Jews, seeing that he had filled it with statues and temples of their gods, which the latter abominated (Joseph. War, ii, 13, 7). This quarrel sometimes came to blows, and eventually the matter was referred to the Emperor Nero, whose decision in favor of the Gentiles, and the behavior of the latter thereupon, gave deep offence to the Jews generally, and afforded occasion for the first outbreaks, which led to the war with the Romans (Joseph. War, ii, 14). One of the first acts of that war was the massacre of all the Jewish inhabitants by the Gentiles to the number of 20,000 (ib. ii, 18, 1). This city was the head-quarters of one of the Roman cohorts (q. v.) in Palestine. Coin of Cæsarea Palestin æ. Cæsarea is the scene of several interesting circumstances described in the New Testament, such as the conversion of Cornelius, the first-fruits of the Gentiles (Acts x); the residence of Philip the Evangelist (Acts xxi, 8). It was here also, in the amphitheatre built by his grandfather, that Herod Agrippa was smitten of God and died (Acts xii, 21-23). From hence the apostle Paul sailed to Tarsus when forced to leave Jerusalem on his return from Damascus (ix, 30), and at this port he landed after his second missionary journey (xviii, 22). He also spent some time at Cæsarea on his return from the third missionary journey (xxi, 8, 16), and before long was brought back a prisoner to the same place (xxiii, 23, 33), where he remained some time in bonds before his voyage to Italy (xxv, 1, 4, 6, 13). After the destruction of Jerusalem, Cæsarea became the spiritual metropolis of all Palestine; but, since the beginning of the 5th century, when the land was divided into three provinces, Palestina Prima, Secunda, and Tertia, it became the capital of only the first province, and subordinate to the bishopric of Jerusalem, which was elevated into a patriarchate with the rights of primacy over "the three Palestines." Cæsarea is chiefly noted as the birthplace and episcopate of Eusebius, the celebrated Church historian, in and a day and a half's journey from Damascus, at the springs of the Jordan, and near the foot of Isbel Shrik, or the Prince's Mount, a lofty branch of Lebanon, forming in that direction the Loundary between Palestine and Syria Proper. Here Herod the Great erected a temple to Augustus (Joseph. Ant. xv, 10, 3; comp. War, i, 21, 3). Panium became part of the territory of Philip, tetrarch of Trachonitis, who enlarged and embellished the town, and called it Casarea Philippi, partly after his own name and partly after that of the emperor (Ant. xviii, 2, 1; War, ii, 9, 1). Agrippa II followed in the same course of flattery, and called the the beginning of the 4th century, and was conspicuous for the constancy of its martyrs and confessors in the various persecutions of the Church, especially the last (Euseb. Hist. Eccl. viii, s. f.). It was also the scene of some of Origen's labors and the birthplace of Procopius. It continued to be a city of some importance even in the time of the Crusades. It still retains the ancient name in the form of Kaiseriyeh, but has long been desolate. The most conspicuous ruin is that of an old castle at the extremity of the ancient mole. A great extent of ground is covered by the remains of the city. A low wall of gray stone encompasses these ruins, and without this is a moat now dry. Be-place Neronias (Ant. xx, 9, 4). Josephus seems to tween the accumulation of rubbish and the growth of long grass, it is difficult to define the form and nature of the various ruins thus enclosed. Nevertheless, the remains of two aqueducts, running north and south, are still visible. The one next the sea is carried upon high arches; the lower one, to the eastward, carries its waters along a low wall in an arched channel five or six feet wide. The water is abundant and of excellent quality, and the small vessels of the country often put in here to take in their supplies. Cæsarea is, apparently, never frequented for any other purpose; even the high-road leaves it wide; and it has not been visited by most of the numerous travellers in Palestine. The present tenants of the ruins are snakes, scorpions, lizards, wild boars, and jackals.-Kitto; Smith. See G. Robinson's Tr wels, i, 199; Bartlett's Jerusalem, p. 6; Traill's Joserhus, p. xlix; Cony eare and Howson's Life and Epistles of St. Paul, ii, 279; Rosenmüller, Alterth. II, ii, 326 sq.; Reland, Palæst. p. 670 sq.; Otho, Ler Rabb. p. 108 sq.; Thomson, Land and Book, ii, 234 sq.; Ritter, Erdk. xvi, 598 sq.; Wilson, Bible Lands, ii, 250 sq.; Prokesch, Reise, p. 28 sq.; Sieber, De Casarea Palestina Episcopis (Lips. 1734); Wiltsch, Geography and Stat. of the Church, i, 53, 214 sq. CESAREA, COUNCILS OF. Several councils have been held at this place. The most important are, 1, in 334, an Arian council, against Athanasius; 2, in 358, in which Cyril (q. v.). bishop of Jerusalem, was deposed.-Smith, Tables of Church Hist.; Landon, Manwal of Councils. imply (Life, 13) that many heathens resided here. Titus exhibited gladiatorial shows at Cæsarea Philippi after the downfall of Jerusalem, in which the Jewish prisoners were compelled to fight like gladiators, and numbers perished in the inhuman contests (War, vii, 2, 1). The old name was not lost. Coins of Casarea Paneas continued through the reigns of many emperors. Under the simple name of Pancas it was the seat of a Greek Lishopric in the period of the great councils (the second Lishop being present at the Council of Nice, and the last at the Council of Chalcedon in 451), and of a Latin bishopric of Phoenicia during subsequent Christian occupancy, when it was called Belnas. "During the Crusades," says Dr. Robinson, it was the scene of various changes and conflicts. It first came into the possession of the Christians in 1129, along with the fortress on the adjacent mountain, Leing delivered over to them by its Israelite governor, after their unsuccessful attempt upon Damascus in behalf of that sect. The city and castle were given as a fief to the Knight Rayner Brus. In 1132, during the absence of Rayner, Bâniâs was taken, after a short assault, by the Sultan Ismail of Damascus. It was recaptured by the Franks, aided ly the Damascenes themselves. In 1139 the temporal control was restored to Rayner Brus, and the city made a Latin bishpric, under the jurisdiction of the Archbishop of Tyre" (Researches, iii, 60). The site is still called Fanias, the first name having here, as in other cases, survived the second. It has now dwindled into a paltry and insignificant village, whose mean and destitute condition contrasts striking ly with the rich and luxuriant character of the sur- 2. CESAREA PHILIPPI, or "Cæsarea of Philip" (Kaisópria i ÞÍπTOν, so Joseph. Ant. xx, 8, 4; War, iii, 8, 7; 2, 1; Euseb. Hist. Eccl. vii, 17), as having been in later times much enlarged and beautified by Philip the tetrarch (Joseph. Ant. xviii, 2, 1; War, ii, 9, 1), who called it Cæsarea in honor of Tiberius the emperor, adding the cognomen of Philippi to distinguish it from Caesarea of Palestine. It was also known as CESAREA-PANEAS (Katagria Havráç or Пlavias, Joseph. Ant. xviii, 2, 3; War, ii, 9, 1; Ptolemy, v, 15, 21; Pliny, v, 15, 15; Sozomen, v, 21; on coins, K. ò llave or move Пlaveiw; in Steph. Byz. incorrectly πρὸς τῇ Πανειάδι), or simply Panias (Πανεάς, Haraç, or Пlavriac, Hierocl. p. 716), its original name Hermon. On the north-east side of the present village, on a limestone terrace in a valley at the base of Mount (Joseph. Ant. xv, 10, 3; comp. Pliny, v, 15; Пavais the river, held to be the principal source of the Jordan, in Cedren. p. 305; Samar. ON"); from the adjoin- issues from a spacious cavern under a wall of rock. ing mountain Panius (Пávior or Пavior), which, Around this source are many hewn stones. In the with the spring therein, was dedicated to the heathen face of the cliff, directly over the cavern and in other Pan (Philostorg. vii, 3), and which latter name has parts, several niches have been cut, apparently to realone been retained in the present name Banias (Burck-ceive statues. Each of these niches had once an inhardt, i, 90; comp. Targ. Jonath, on Num. xxxiv, 1); being, according to many, no other than the early LAISH (q. v.) of Dan (Judg. xviii, 7, 29), or LESHEM (Josh. xix, 47; comp. Theodoret, Quæst. in Judic. 26). Cesarea Philippi is mentioned only in the first two Gospels (Matt. xvi, 13; Mark viii, 27), and in accounts of the same transactions. The story of the early Christian writers that the woman healed of the issue of Flood, and supposed to have been named Berenice, lived at this place, rests on no foundation (Euseb. Hist. Eccl. vii, 18; Sozom. v, 21; Theophan. Chronogr. 41; l'hot. Cod. 271, p. 823). See SHEPHAM. scription; and one of them, copied by Burckhardt, appears to have been a dedication ly a priest of Pan. The situation is unique, combining in an unusual degree the elements of grandeur and beauty. It nestles in its recess at the southern base of the mighty Hermen, which towers in majesty to an elevation of 7000 or 8000 feet above. The abundant waters of the glorious fountain spread over the terrace luxuriant fertility and the graceful interchange of copse, lawn, and waving fields (Robinson, Later Bib. Res. p. 404). About three miles north-east of Banias are the remains of an immense ancient castle, covering one of This city lay about 120 miles north from Jerusalem, the spurs of Lebanon, about fifteen hundred fect abov |