as the acroamatic, esoteric, or concealed doctrine of the Jews, by way
of contradistinction from the exoretic or popular doctrine, was not of
Hebrew origin, we may conclude with a very great degree of probability,
from the total dissimilarity of its abstruse and mysterious doctrines to
the simple principles of religion taught in the Mosaic law; and that it
was borrowed from the Egyptian schools will sufficiently appear from a
comparison of its tenets with those of the oriental and Alexandrian
philosophy. Many writers have, indeed, imagined that they have found in
the cabbalistic dogmas a near resemblance of the doctrines of
Christianity; and they have thought that the fundamental principles of
this mystical system were derived from divine revelation. This opinion,
however, may be traced up to a prejudice which originated with the Jews,
and passed from them to the Christian fathers, by which they were led to
ascribe all Pagan wisdom to a Hebrew origin: a notion which very
probably took its rise in Egypt, when Pagan tenets first crept in among
the Jews. Philo, Josephus, and other learned Jews, in order to flatter
their own vanity, and that of their countrymen, industriously propagated
this opinion; and the more learned fathers of the Christian church, who
entertained a high opinion of the Platonic philosophy, hastily adopted
it, from an imagination that if they could trace back the most valuable
doctrines of Paganism to a Hebrew origin, this could not fail to
recommend the Jewish and Christian religions to the attention of the
Gentile philosophers. Many learned moderns, relying implicitly upon
these authorities, have maintained the same opinion; and have thence
been inclined to credit the report of the divine original of the Jewish
cabbala. But the opinion is unfounded; and the cabbalistic system is
essentially inconsistent with the pure doctrine of divine revelation.
The true state of the case seems to be, that during the prophetic ages,
the traditions of the Jews consisted in a simple explanation of those
divine truths which the prophets delivered, or their law exhibited,
under the veil of emblems. After this period, when the sects of the
Essenes and Therapeutæ were formed in Egypt, foreign tenets and
institutions were borrowed from the Egyptians and Greeks; and, in the
form of allegorical interpretations of the law, were admitted into what
might then be called the Jewish mysteries, or secret doctrines. These
innovations chiefly consisted in certain dogmas concerning God and
divine things, at this time received in the Egyptian schools;
particularly at Alexandria, where the Platonic and Pythagorean doctrines
on these subjects had been blended with the oriental philosophy. The
Jewish mysteries, thus enlarged by the accession of Pagan dogmas, were
conveyed from Egypt to Palestine, at the time when the Pharisees, who
had been driven into Egypt under Hyrcanus, returned with many other Jews
into their own country. From this time the cabbalistic mysteries
continued to be taught in the Jewish schools; but at length they were
adulterated by a mixture of Peripatetic doctrines, and other tenets.
These mysteries were not, probably, reduced to any systematic forms in
writing, till after the dispersion of the Jews; when in consequence of
their national calamities, they became apprehensive that those sacred
treasures would be corrupted or lost. In preceding periods, the
cabbalistic doctrines underwent various corruptions, particularly from
the prevalence of the Aristotelian philosophy. The similarity, or rather
the coincidence, of the cabbalistic, Alexandrian, and oriental
philosophy, will be sufficiently evinced by briefly stating the common
tenets in which these different systems agreed. They are as
follow:--“All things are derived by emanation from one principle; and
this principle is God. From him a substantial power immediately
proceeds, which is the image of God, and the source of all subsequent
emanations. This second principle sends forth, by the energy of
emanation, other natures, which are more or less perfect, according to
their different degrees of distance, in the scale of emanation, from the
first source of existence, and which constitute different worlds or
orders of being, all united to the eternal power from which they
proceed. Matter is nothing more than the most remote effect of the
emanative energy of the Deity. The material world receives its form from
the immediate agency of powers far beneath the first source of being.
Evil is the necessary effect of the imperfection of matter. Human souls
are distant emanations from Deity; and, after they are liberated from
their material vehicles, will return, through various stages of
purification, to the fountain whence they first proceeded.” From this
brief view it appears, that the cabbalistic system, which is the
offspring of the other two, is a fanatical kind of philosophy,
originating in defect of judgment and eccentricity of imagination, and
tending to produce a wild and pernicious enthusiasm.
4. Among the explications of the law which are furnished by the cabbala,
and which, in reality, are little else but the several interpretations
and decisions of the rabbins on the laws of Moses, some are mystical;
consisting of odd abstruse significations given to a word, or even to
the letters whereof it is composed: whence, by different combinations,
they draw meanings from Scripture very different from those it seems
naturally to import. The art of interpreting Scripture after this manner
is called more particularly _cabbala_; and it is in this last sense the
word is more ordinarily used among us. This cabbala, called also
artificial cabbala, to distinguish it from the first kind, or simple
tradition, is divided into three sorts. The first, called _gematria_,
consists in taking letters as figures, or arithmetical numbers, and
explaining each word by the arithmetical value of the letters whereof it
is composed; which is done various ways: the second is called
_notaricon_, and consists either in taking each letter of a word for an
entire diction, or in making one entire diction out of the initial
letters of many: the third kind, called _themurah_, that is, _changing_,
consists in changing and transposing the letters of a word; which is
done various ways. The generality of the Jews prefer the cabbala to the
literal Scripture; comparing the former to the sparkling lustre of a
precious stone, and the latter to the fainter glimmering of a candle.
The cabbala only differs from masorah, as the latter denotes the science
of reading the Scripture; the former, of interpreting it. Both are
supposed to have been handed down from generation to generation by oral
tradition only, till at length the readings were fixed by the vowels and
accents, as the interpretations were by the gemara.
5. Cabbala is also applied to the use, or rather abuse, which
visionaries and enthusiasts make of Scripture, for discovering futurity
by the study and consideration of the combination of certain words,
letters, and numbers, in the sacred writings. All the words, terms,
magic figures, numbers, letters, charms, &c, used in the Jewish magic,
as also in the hermetical science, are comprised under this species of
cabbala; which professes to teach the art of curing diseases, and
performing other wonders, by means of certain arrangements of sacred
letters and words. But it is only the Christians that call it by this
name, on account of the resemblance this art bears to the explications
of the Jewish cabbala: for the Jews never used the word _cabbala_ in any
such sense; but ever with the utmost respect and veneration. It is not,
however, the magic of the Jews alone which we call cabbala; but the word
is also used for any kind of magic.
CABUL, the name which Hiram, king of Tyre, gave to the twenty cities in
the land of Galilee, of which Solomon made him a present, in
acknowledgment for the great services in building the temple, 1 Kings
ix, 31. These cities not being agreeable to Hiram, on viewing them, he
called them the land of Cabul, which in the Hebrew tongue denotes
_displeasing_; others take it to signify _binding_ or _adhesive_, from
the clayey nature of the soil.
CÆSAR, a title borne by all the Roman emperors till the destruction of
the empire. It took its rise from the surname of the first emperor,
Caius Julius Cæsar; and this title, by a decree of the senate, all the
succeeding emperors were to bear. In Scripture, the reigning emperor is
generally mentioned by the name of Cæsar, without expressing any other
distinction: so in Matt. xxii, 21, “Render unto Cæsar,” &c, Tiberias is
meant; and in Acts xxv, 10, “I appeal unto Cæsar,” Nero is intended.
CÆSAREA, a city and port of Palestine, built by Herod the Great, and
thus called in honour of Augustus Cæsar. It was on the site of the tower
of Strato. This city, which was six hundred furlongs from Jerusalem, is
often mentioned in the New Testament. Here it was that Herod Agrippa was
smitten of the Lord for not giving God the glory, when the people were
so extravagant in his praise. Cornelius the centurion, who was baptized
by St. Peter, resided here, Acts x, 1, &c; and also Philip the deacon,
with his four maiden daughters. At Cæsarea the Prophet Agabus foretold
that Paul would be bound and persecuted at Jerusalem. Lastly, the
Apostle himself continued two years a prisoner at Cæsarea, till he was
conducted to Rome. When Judea was reduced to the state of a Roman
province, Cæsarea became the stated residence of the proconsul, which
accounts for the circumstance of Paul being carried thither from
Jerusalem, to defend himself.
Dr. E. D. Clarke’s remarks upon this once celebrated city will be read
with interest: “On the 15th of July, 1801, we embarked, after sunset,
for Acre, to avail ourselves of the land wind, which blows during the
night, at this season of the year. By day break, the next morning, we
were off the coast of Cæsarea; and so near with the land that we could
very distinctly perceive the appearance of its numerous and extensive
ruins. The remains of this city, although still considerable, have long
been resorted to as a quarry, whenever building materials are required
at Acre. Djezzar Pacha brought from hence the columns of rare and
beautiful marble, as well as the other ornaments of his palace, bath,
fountain, and mosque at Acre. The place at present is inhabited only by
jackals and beasts of prey. As we were becalmed during the night, we
heard the cries of these animals until day break. Pococke mentions the
curious fact of the former existence of crocodiles in the river of
Cæsarea. Perhaps there has not been in the history of the world an
example of any city, that in so short a space of time rose to such an
extraordinary height of splendour as did this of Cæsarea; or that
exhibits a more awful contrast to its former magnificence, by the
present desolate appearance of its ruins. Not a single inhabitant
remains. Its theatres, once resounding with the shouts of multitudes,
echo no other sound than the nightly cries of animals roaming for their
prey. Of its gorgeous palaces and temples, enriched with the choicest
works of art, and decorated with the most precious marbles, scarcely a
trace can be discerned. Within the space of ten years after laying the
foundation, from an obscure fortress, it became the most celebrated and
flourishing city of all Syria. It was named Cæsarea by Herod, in honour
of Augustus, and dedicated by him to that emperor, in the twenty-eighth
year of his reign. Upon this occasion, that the ceremony might be
rendered illustrious, by a degree of profusion unknown in any former
instance, Herod assembled the most skilful musicians, wrestlers, and
gladiators from all parts of the world. This solemnity was to be renewed
every fifth year. But, as we viewed the ruins of this memorable city,
every other circumstance respecting its history was absorbed in the
consideration that we were actually beholding the very spot where the
scholar of Tarsus, after two years’ imprisonment, made that eloquent
appeal, in the audience of the king of Judea, which must ever be
remembered with piety and delight. In the history of the actions of the
holy Apostles, whether we regard the internal evidence of the narrative,
or the interest excited by a story so wonderfully appalling to our
passions and affections, there is nothing that we call to mind with
fuller emotions of sublimity and satisfaction. ‘In the demonstration of
the Spirit and of power,’ the mighty advocate for the Christian faith
had before ‘reasoned of righteousness, temperance, and judgment to
come,’ till the Roman governor, Felix, trembled as he spoke. Not all the
oratory of Tertullus; not the clamour of his numerous adversaries; not
even the countenance of the most profligate of tyrants availed against
the firmness and intrepidity of the oracle of God. The judge had
trembled before his prisoner; and now a second occasion offered, in
which, for the admiration and the triumph of the Christian world, one of
the bitterest persecutors of the name of Christ, and a Jew, appeals, in
the public tribunal of a large and populous city, to all its chiefs and
its rulers, its governor and its king, for the truth of his conversion
founded on the highest evidence.”
CÆSAREA PHILIPPI was first called Laish or Leshem, Judg. xviii, 7. After
it was subdued by the Danites, Judg. v, 29, it received the name of Dan;
and is by Heathen writers called Paneas. Philip, the youngest son of
Herod the Great, made it the capital of his tetrarchy, enlarged and
embellished it, and gave it the name of Cæsarea Philippi. It was
situated at the foot of Mount Hermon, near the head of the Jordan; and
was about fifty miles from Damascus, and thirty from Tyre. Our Saviour
visited and taught in this place, and healed one who was possessed of an
evil spirit: here also he gave the memorable rebuke to Peter, Mark viii.
CAIAPHAS, high priest of the Jews, succeeded Simon, son of Camith; and
after possessing this dignity nine years, from A. M. 4029 to 4038, he
was succeeded by Jonathan, son of Ananas, or Annas. Caiaphas was high
priest, A. M. 4037, which was the year of Jesus Christ’s death. He
married a daughter of Annas, who also is called high priest in the
Gospel, because he had long enjoyed that dignity. When the priests
deliberated on the seizure and death of Jesus Christ, Caiaphas declared,
that there was no room for debate on that matter, “because it was
expedient that one man should die for the people, that the whole nation
should not perish,” John xi, 49, 50. This sentiment was a prophecy,
which God suffered to proceed from the mouth of the high priest on this
occasion, importing, that the death of Jesus would be for the salvation
of the world. When Judas had betrayed Jesus, he was first taken before
Annas, who sent him to his son-in-law, Caiaphas, who possibly lived in
the same house, John xviii, 24. The priests and doctors of the law there
assembled to judge our Saviour, and to condemn him. The depositions of
certain false witnesses being insufficient to justify a sentence of
death against him, and Jesus continuing silent, Caiaphas, as high
priest, said to him, “I adjure thee by the living God, that thou tell us
whether thou art the Christ, the Son of God!” To this adjuration, so
solemnly made by the superior judge, Jesus answered, “Thou hast said;
nevertheless I say unto you, Hereafter shall ye see the Son of man
sitting on the right hand of power, and coming in the clouds of heaven.”
On hearing these words, Caiaphas rent his clothes, saying, “What farther
need have we of witnesses? Behold, now you have heard his blasphemy.
What think ye?” They answered, “He is worthy of death.” And as the power
of life and death was not at this time in their hands, but was reserved
by the Romans, they conducted him to Pilate, that he might confirm their
sentence, and order his execution.
Two years after this, Vitellus, governor of Syria, coming to Jerusalem
at the passover, was received very magnificently by the people. As an
acknowledgment for this honour, he restored the custody of the high
priest’s ornaments to the priests, he remitted certain duties raised on
the fruits of the earth, and deposed the high priest Caiaphas. From this
it appears that Caiaphas had fallen under popular odium, for his
deposition was to gratify the people.
CAIN, the eldest son of Adam and Eve. He was the first man who had been
a child, and the first man born of woman. For his history, as connected
with that of Abel, see _Abel_. The curse pronounced upon Cain, on
account of his fratricide, is thus expressed: “And the Lord said unto
Cain, Where is thy brother Abel? And he said, I know not: am I my
brother’s keeper? And God said, What hast thou done? The voice of thy
brother’s blood crieth unto me from the ground. And now art thou cursed
from the earth, which hath opened her mouth to receive thy brother’s
blood from thy hand. When thou tillest it, it shall not henceforth yield
unto thee its strength; a fugitive and a vagabond shalt thou be in the
earth. And Cain said unto the Lord, My punishment is greater than I can
bear. Behold, thou hast driven me out this day from _the face of the
earth_,” meaning, probably, from his own native district, and from the
presence of his kindred, “and from _thy face_ shall I be hid;” by which
he probably intended the divine glory, or Shekinah, whose appearance
sanctified the place of primitive worship, and was the pledge of
acceptance and protection. The mark set upon Cain “lest any one finding
him should kill him,” has been variously interpreted. Some have supposed
it a change in the colour of his skin, others a certain horror of
countenance. The LXX. understood the passage to mean, that the Lord gave
him a sign, to assure him that his life should be preserved. Whatever it
was, its object was not to aggravate, but to mitigate, his punishment,
which may intimate that Cain had manifested repentance. Cain, being thus
banished from the presence of the Lord, retired into the land of Nod,
lying east from the province of Eden. While he dwelt in this country,
which is generally understood to be Susiana, or Chusistan, he had a son,
whom he named Enoch, in memory of whom he built a city of the same name.
This is all we learn from Scripture concerning Cain.
CAKE. See BREAD.
CALAH, a city of Assyria, built by Ashur, Gen. x, 12. From it the
adjacent country, on the north-east of the Tigris, and south of the
Gordian mountains of Armenia, was called Callachene, or Callacine.
CALAMUS, קנה. Exod. xxx, 23; Cantic. iv, 14; Isa. xliii, 24; Jer. vi,
20; Ezek. xxvii, 19. An aromatic reed, growing in moist places in Egypt,
in Judea near lake Genezareth, and in several parts of Syria. It grows
to about two feet in height; bearing from the root a knotted stalk,
quite round, containing in its cavity a soft white pith. The whole is of
an agreeable aromatic smell; and the plant is said to scent the air with
a fragrance even while growing. When cut down, dried, and powdered, it
makes an ingredient in the richest perfumes. It was used for this
purpose by the Jews.
CALAMUS SCRIPTORIUS, a reed answering the purpose of a pen to write
with. The ancients used styles, to write on tablets covered with wax;
but reeds, to write on parchment or papyrus. The Psalmist says, “My
tongue is the pen of a ready writer,” xlv, 1. The Hebrew signifies
rather a style. The third book of Maccabees states, that the writers
employed in making a list of the Jews in Egypt, produced their reeds
quite worn out. Baruch wrote his prophecies _with ink_, Jer. xxxvi, 4;
and, consequently, used reeds; for it does not appear that quills were
then used to write with. In third John 13, the Apostle says, he did not
design to write with pen (reed) and ink. The Arabians, Persians, Turks,
Greeks, and Armenians, to this day, write with reeds or rushes.
CALEB, the son of Jephunneh, of the tribe of Judah, was one of those who
accompanied Joshua, when he was deputed by Moses to view the land of
Canaan, which the Lord had promised them for an inheritance, Num. xiii.
The deputies sent on this occasion were twelve in number, selected one
out of each of the tribes, and they performed their commission with
great promptitude and skill; they traversed the country in every
direction, bringing with them, on their return, some of its finest
fruits for the inspection of their brethren. Some of them, however,
after making the report of the beauty and goodness of the country, which
they described to be a land flowing with milk and honey, added, that the
inhabitants of it were remarkable for their strength, while its cities
were large and enclosed with walls. These later particulars having
excited a spirit of murmuring among the Israelites, Caleb endeavoured to
animate their courage by dwelling upon the fertility of the country, and
exhorting them to go boldly and take possession of it. Others, however,
dissuaded the people from making the attempt, assuring them that they
would never make themselves masters of it. We have seen giants there,
said they, in comparison of whom we were as grasshoppers; on which the
people declared against the project, and intimated their wish to return
again into Egypt. Moses and Aaron no sooner heard this than they fell
upon their faces before the whole congregation, and Joshua and Caleb
rent their clothes, imploring them to take courage and march boldly on;
since, if God were with them, they might easily make a conquest of the
whole land. So exasperated, however, were the multitude, that they were
proceeding to stone Caleb and Joshua, when the glory of the Lord
appeared upon the tabernacle, and threatened their extermination. Moses,
having fervently interceded for them, the Lord graciously heard his
prayer; but though he was pleased not to destroy them immediately, he
protested with an oath, that none of those who had murmured against him
should see the land of Canaan, but that they should all die in the
wilderness. “As for my servant Caleb,” it was added, “who hath
faithfully followed me, him will I bring into the land, and he shall
possess it, he and his children after him,” Num. xiv, 1–24. Joshua also
obtained a similar exception, verses 30, 38. When Joshua had entered the
promised land, and conquered a considerable part of it, Caleb, with the
people of his tribe, came to meet him at Gilgal, and finding that he was
about to divide the land among the twelve tribes, Caleb petitioned to
have the country which was inhabited by the giants allotted to him, on
which Joshua blessed him and granted his request. Assisted by a portion
of his tribe, he marched against Hebron, and slew the children of Anak:
thence he proceeded to Debir, and finding the place almost impregnable,
he offered his daughter Achsah in marriage to the hero that should take
it. This was done by his nephew Othniel, who in consequence obtained
Achsah with a considerable portion also of territory. We are not
informed of the particular time or manner of the death of Caleb; but by
his three sons, Iru, Elah, and Naam, he had a numerous posterity, who
maintained an honourable rank among their brethren. See Num. xiii, xiv,
Josh. xiv, 6–15; xv, 13–19; Judges i, 9–15; 1 Chron. iv, 15–20. עגל