C^SAREA PHILIPPI

of Palestine. Origentaughthere andEusebiuswaaita bishop f rom A.D. 313 to 340. It was the birthplace of Procopiiis, the historian. In a.d. 548 the Christians were massacred by the Jews and Samaritans. In 638 it surrendered to the Moslems under Abu Obeida. It was recovered in 1102 by Baldwin i., whomassacredtheSaracensinthemosque.oncetheChrlstian cathedral. The loot contained the so-called ' Holy Grail ' of mediaeval legend. Saladin recaptured Csesarea in 1187, but it was retaken by Richard r. in 1 192. The city, however, was so ruined that when restored it covered only one-tenth of the original ground. In 1251 Louis ix. fortified it strongly. In 1265 it was stormed by Sultan Bibars.who utterly demolished it. To-day it is a wilderness of dreary ruins, tenanted only by a few wandering shepherds.

G. A. Frank Knight. OaiSAREAPHILIPPI.— The scene of Christ's charge to Peter (Mt 16"-'"', Mk 8"). Here was a sanctuary of Pan — a fact still remembered in the modern name Banias — and when Herod the Great received the territory from Augustus in b.c. 20, he erected here a temple. His son Philip refounded the city, and changed its name from Paneas to Ccesarea in honour of Augustus — adding his own name to distinguish the town from the similarly named city founded by his father on the sea-coast. For a while it was called Neronias, but ultimately the old name came once more to the surface and ousted the others. Here Titus celebrated with gladiatorial shows the capture of Jerusalem. It was captured by the Crusaders in 1130, and finally lost by them to the Moslems in 1165. It lies 1150 ft. above the sea in a recess of the Hermon mountains, and is well watered. Under the ancient castle of the Crusaders a copious stream issued from a cave, now much choked with fallen fragments of rock, where was the shrine of Pan. The modern village is small, and the remains of the Roman city meagre. R. A. S. Macalister.

CAGE. — Birds were taken to market in a cage or coop of wicker work (Jer 5"); a similar cage might hold a decoy -bird in fowling (Sir 11"). One of Ashurbanipal's hunting scenes shows a cage of strong wooden bars from which a lion is being let loose (cf. Ezk 19* RV). In Rev 18' render, with RV, 'hold' or 'prison' for AV 'cage.' A. R. S. Kennedy.

CAIAPHAS, — Joseph Caiaphas, the son-in-law of Annas (Jn 18"), was high priest between a.d. 18 and 36; and thus 'the memorable year' of our Lord's trial fell in the course of his pontificate (Jn 11" 18"). He was, like all the priestly order, a Sadducee; and he was a man of masterful temper, with his full share of the Insolence which was a Sadducaean characteristic. He figures thrice in the NT. 1 . After the raising of Lazarus, the rulers, alarmed at the access of popularity which It brought to Jesus, convened a meeting of the Sanhedrin to determine what should be done. Caiaphas presided ex officio, and with a high hand forced a resolution that Jesus should be put to death (Jn ll"f). 2. He presided at the subsequent meeting of the Sanhedrin when Jesus was tried and condemned ; and there again he displayed his character by his open determination to find Him guilty, and his shameless disregard of the forms of law in order to bring about that end (Jn IS^*, Mt 26"-"= IHkl4"-«s = Lk22«"-"). 3. He took part in the examina-tion of Peter and John (Ac i'). David Smith.

CAIN. — In Gn 4' the name (Qayin) is derived from aSnah, 'procure.' This, however, is linguistically impossible. It is probably to be connected with a root signifying to 'forge' in metal (cf. vv.22-2*).

1. (a) vv.'-" (J). Cain and Abel are represented as the sons of Adam and Eve. But it is clear that the narrative was at one time independent of Adam and Eve; it presupposes a much later stage in human progress. The distinction between pastoral and agri-cultural life (v.2), and between cereal and animal offerings (vv.'- *), the custom of blood-revenge (v."), and the large increase in the number of i?uman beings implied in Cain's fear of being slain (vv."- "), in his possession of a wife (v."), and in his erection of a city

CALAH

(.ib.), all show that a long period must be understood to have elapsed since the primitive condition of the first pair. The meaning of certain passages in the story is uncertain; vv.'- "• '^ must be studied in the com-mentaries. When Cain was condemned to be a fugitive and a wanderer, he feared death in revenge for his murder of Abel; but Jahweh 'appointed a sign' for him. This is not explained, but the writer probably thought of it as something which rendered Cain sacro-sanct, so that, according to a deeply rooted Semitic conception, it would be a defilement and a crime to touch him (see art. Holiness). And he went and dwelt (v.'») in the land of NOd ('Wanderiand'). The fact that the story appears to describe conditions long subsequent to those of the first pair has led many writers to hold that Cain is the eponymous ancestor of a tribe, and that the tradition was intended to explain the wild and wandering life of Arabian nomads. This kind of life, so different from the prosperous peace of settled agri-cultural communities, must have been the result of a primitive curse, incurred by some crime. And the narra-tive relates that the settled, agricultural Cainite tribe ruthlessly destroyed members of an adjacent tribe of pastoral habits; that the fear of strict blood-revenge was so great that the Cainites were obliged to leave their country, and become wandering nomads; and that some tribal sign or badge — such as a tattoo, or incisions in the flesh — was adopted, which marked its possessors as being under the protection of their tribal god. It is further conjectured, owing to the formation of the two names from the same root, that 'Cain' stands for the Kenites (cf. Nu 24^ Jg 4" with RVm). See Driver, Genesis, p. 72.

(6) vv."-^ seem to contain a different tradition, but incorporated also by J. Cain's erection of a city scarcely seems to harmonize with his being a fugitive and a wanderer in fear of his life. The purpose of the tradition was to explain the origin of early arts and social con-ditions — e.g. the beginnings of city-life (v."), polygamy (v.19), nomad life (v.'"), music (v.«), metallurgy (v.«).

2. The value of the story lies, as always, mainly in its religious teaching. We know not of how much crude superstition and polytheism the tradition may have been divested by the prophetical writer who edited it. But in its present form, the connexion of Cain with Adam and Eve suggests the thought of the terrible effects of the Fall: the next generation reaches a deeper degree of guilt; Cain is more hardened than Adam, in that he feels no shame but boldly tries to conceal his guilt; and the punishment is worse — Adam was to till the ground with labour, but Cain would not hence-forth receive from the earth her strength. The story teaches also the sacredness of human life, the moral hoUness of God, and the truth that a result of sin is a Uability to succumb to further sin (v.").

3. In the NT Cain is referred to in He 11*, Jude », 1 Jn 3". The latter passage must be explained by VV.9- 10. The children of God — qua children of God — cannot sin; and conversely the children of the devil cannot do righteousness or love one another. Cain, then, murdered his brother because he belonged to the latter category, and his brother to the former.

A. H. M'Neile. CAIN AN. — 1 . The son of Enos and father of Mahalaleel (Lk 3"). See Kenan. 2. The son of Arphaxad (Lk S", which follows LXX of Gn 10" 11''). The name is wanting in the Heb. text of the last two passages.

CAKE.— See Bread.

CALAH. — The KaJach of the inscriptions, one of the great fortresses which after the fall of Nineveh (cf. Jon 4" and the Greek writers) were supposed to make up that city. Both Nineveh and Calah were, however, always separate in structure and in administration. Calah lay on the site of the great modern mounds of NimrHd, as was first proved by the explorer Layard.

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