CALAMOLALUS

In Gn 10"'- It is said to have been founded by Nimrod, and, along with Nineveh and other cities, to have formed part of 'the great city.' It was the capital, or at least the chief royal residence, under several of the greatest Assyrian kings, whose palaces have been excavated by modern explorers. Here also was found the famous black obelisk of Shalmaneser ii.

J. F. McCOBDY. CALAMOLALUS (1 Es 522).— A corrupt place-name, probably due to a conglomeration of the two names Lod and Hadid in Ezr 2^ (cf. Neh 7").

CALAMUS.— See Reed.

CALCOL.— AJudahite.adescendantof Zerah(l Ch 2«), otherwise described in 1 K 4=1 (where AV has Chalcol) as a son of Mahol, famous for wisdom, but surpassed by Solomon.

CALDRON.— See House, § 9.

CALEB ('dog,' one of the numerous animal names in the OT which testify to early totemistic conceptions). — The son of Jephunneh (Nu IS'). As an individual, he appears as one of the spies who were sent to 'spy out the land' of Canaan. He represented the tribe of Judah, and, together with Joshua, advocated an immediate attack upon the land ; the fear of the people he denounces as rebeUion against Jahweh (Nu 14>}; this, however, is resented by the people, who threaten to stone both him and Joshua. The carrying out of this threat is frustrated by the appearance of the Shekinah ('the glory of the Lord') in the Tabernacle (v.'»). As a reward for his faithfulness Caleb is specially sing;led out for Jahweh's favour (Nu 14"- s"- ss, dj lac). He is thus one of the great champions of Jahweh.

As a name of a clan, Caleb ( = Calebites) formed a branch of the children of Kenaz, an Edomite tribe, who settled in the hill-country north of the Negeb; they had possessions also in the Negeb itself (Jos 14"-", 1 S 30", 1 Ch 2™); they ultimately became absorbed in the tribe of Judah. W. O. B. Oesterlet.

CALEB -EPHRATHAH.— Named in 1 Ch 2» as the place where Hezron died. It is not improbable, however, that we should read: 'after Hezron died, Caleb came unto Ephrath the wife of Hezron his father.'

CALENDAR.— See Time.

CALF, GOLDEN.— The incident of 'the golden calf is related in detail in Ex 32 (cf. Dt 9'-"), a chapter which belongs to the composite Prophetic source of the Pentateuch (JE). At the request of the people, who had begun to despair of Moses' return from the mount, Aaron consented to make a god who should go before them on the journey to Canaan. From the golden ear-rings of their wives and children he fashioned an image of a young bull; this, rather than 'calf,' is the rendering of the Heb. word in the present connexion. The view that 'calf is diminutive and sarcastic for bull' is precluded by the use of the word elsewhere todenotethe young but mature animal. A ' feast to J" ' was proclaimed for the following day, and an altar erected on which sacrifice was offered. The sequel tells of Moses' return, of the destruction of the image, and finally of Moses' call to his tribesmen, the sons of Levi, to prove their zeal for the pure worship of J" by taking summary vengeance on the backsliders, 3000 of whom fell by their swords.

Two to three centuries later, bull images again emerge in the history of Israel. Among the measures taken by Jeroboam i. for the consolidation of his new kingdom was one which was primarily designed to secure its independence of the rival kingdom of the South in the all-important matter of pubUc worship. With this end in view, perhaps also with the subsidiary purpose of reconciling the priesthood of the local sanctuaries to the new order of things, Jeroboam set up two golden 'calves,' one at Bethel and the other at Dan, the two

CALNEH, CALNO

most important sanctuaries, geographically and histori-cally, in his realm (1 K 12»-m, 2 Ch 11"'). Of the workmanship of Jeroboam's 'calves,' as of that of Aaron, it is impossible to speak with certainty. The former probably, the latter possibly (cf. Ex 32"'), consisted of a wooden core overlaid with gold. The view that the Heb. term necessarily implies that the images were small, has been shown above to be ground-less. It is also uncertain whether the other chief sanctuaries of the kingdom were at a later period pro-vided with similar images, the leading passage (Am 8") being capable of another interpretation.

With regard to the religious significance of this action on the part of Jeroboam, it is now admitted on all hands that the bulls are to be recognized as symbols of J". He, and He alone, was worshipped both in the wilderness (see Ex 32' 'a feast to J"') and at Bethel and Dan under the symbol of the golden bull. For the source of this symbolism we must not look to Egypt, as did the scholars of former days, but to the primitive reUgious conceptions of the Semitic stock to which the Hebrews belonged. Evidence, both literary and monumental, has accumulated in recent years, showing that among their Semitic kin the bull was associated with various deities as the symbol of vital energy and strength. Jeroboam, therefore, may be regarded as having merely given ofScial sanction to a symbolism with which the Hebrews had been famiUar, if not from time immemorial, at least since their association with the Canaanites.

A comparison of Ex 32* with 1 K 12^8 shows that the two narratives have a literary connexion, of which more than one explanation is possible. In the opinion of most recent scholars, the author or editor of Ex 32 has adapted the traditional material on which he worked so as to provide a polemic, in the spirit of Hosea, against the established worship of the NorthernKingdom, which is here represented as condemned in advance by J" Himself (Ex 32"). The attitude of Amos to this feature of the established worship at Bethel is not so evident as might have been expected, but of the attitude of Hosea there can be no doubt. It is one of profound scorn and bitter hostiUty (see 8"- 10* 13^ — the last passage gives the interesting detail that the bulls were kissed like the black stone in the Kaaba at Mecca). In the same spirit, and in harmony with the true char-acter of the religion of J"), as revealed through the prophets who succeeded Hosea, the Deuteronomic editor of the Books of Kings repeatedly characterizes the introduction of the bull images into the cult of J" as the sin wherewith Jeroboam made Israel to sin (1 K 14" 15« etc.). A. R. S. Kennedy.

CALITAS. — One of the Levites who undertook to repudiate his 'strange wife,' 1 Es 9^. He bore a second name, Colius. A Levite of the same name, and probably the same person, is mentioned in v." as one of those who expounded the Law. See also Kelaiah.

CALLISTHENES (2 Mac 8ss).— A Syrian, captured by the Jews in a small house, where he had taken refuge after the great victory over Nicanor and Gorgias, in B.C. 165 (cf. 1 Mac 4'-''). At a festival in celebration of the victory, the Jews burnt Callisthenes to death, because he had set fire to the portals of the Temple (cf. 1 Mac 43").

CALNEH, CALNO.— 1. Calneh is associated inGn ID" with Babylon, Erech, and Accad as the earUest cities of Shinar. The Talmudic assertion that ' Calneh means Nippur' receives some support from the age and im-portance of Nippur, but it is not known that this was ever the name of that city. Kulunu, the early name of an important city near Babylon, may be meant. 2. Calneh, linked with Hamath and Gath in Am 6^ is probably the'Kulnia (Kullani) associated with Arpad and Hadrach, Syrian cities, in the Assyrian 'tribute' lists, Kullanhu now six miles from Arpad. 3. Calno,

109