CALVARY

compared with Carchemish in Is lO', is probably the same as No. 2. C. H. W. Johns.

CALVARY (Lk 23'').— See Golgotha.

CALVES OF THE LIPS.— Hos 14^ (AV 'so will we render the calves of our lips'; RV ' . . . [as] bullocks [the offering of] our lips'), an obscure passage. A very slight change of the MT yields the LXX and Syr. render-ing 'the fruit of our Ups.'

GtiMEL. — The bones of camels are found among the remains of the earliest Semitic civilization at Gezer, B.C. 3000 or earUer, and to-day camels are among the most common and important of domesticated animals in Palestine. They have thus been associated with every era of history in the land. Two species are known: the one-humped Camelus dromedarius, by far the more common in Bible lands; and the Bactrian, two-humped Camelus bactrianus, which comes from the plateau of Central Asia. This latter is to-day kept in considerable numbers by Turkomans settled in the Jaulan, and long caravans of these magnificent beasts may sometimes be encountered coming across the Jordan into Galilee or on the Jericho-Jerusalem road. The C. dromedarius is kept chiefly for burden-bearing, and enormous are the loads of corn, wood, charcoal, stone, furniture, etc., which thes'i patient animals carry: 600 to 800 lbs. are quite average loads. Their owners often ride on the top of the load, or on the empty baggage-saddle when returning; Moslem women and children are carried in a kind of palanquin — the camel's furniture of Gn 31M. For swift travelling a different breed of camel known as ha^n is employed. Such a camel will get over the ground at eight to ten miles an hour, and keep going eighteen hours in the twenty-four. These animals are employed near Beersheba, and also regularly to carry the mails across the desert from Damascus to Baghdad. They may be the 'dromedaries' of Eat S".

Camels are bred by countless thousands in the lands to the E. of the Jordan, where they form the most valu-able possessions of the Bedouin, as they did of the Midianites and Amalekites of old {Jg 7"). The Bedouin live largely upon the milk of camels (Gn 32i5) and also occasionally eat their flesh, which was forbidden to the Israelites (Dt 14', Lv 11*). They also ride them on their raids, and endeavour to capture the camels of hostile clans. The feUahin use camels for ploughing and harrowing.

The camel is a stupid and long-enduring animal, but at times, especially in certain months, he occasionally 'runs amok,' and then he is very dangerous. His bite is almost always fatal. The camel's hair which is used for weaving (Mk 1«, Mt 3*) is specially taken from the back, neck, and neighbourhood of the hump: over the rest of the body the ordinary camel has his hair worn short. His skin is kept anointed with a peculiar smelling composition to keep off parasites. The special adaptation of the camel to its surroundings lies in its compound stomach, two compartments of which, the rumen and the retiddum, are especially constructed for the storage of a reserve supply of water; its hump, which though useful to man for attachment of burdens and saddles, is primarily a reserve store of fat; and its wonderful fibrous padded feet adapted to the softest sandy soil. The camel is thus able to go longer without food and drink than any other burden-bearing animal, and is able to traverse deserts quite unadapted to the slender foot of the horse and the ass. On slippery soil, rock or mud, the camel is, however, a helpless flounderer. The camel's food is chiefly tibn (chopped straw), kursenneh, beans, oil-cake, and occasionally some grain. There seems, however, to be no thorn too sharp for its relish.

In the NT references to the camel it is more satis-factory to take the expressions 'swallow a camel' (Mt 232') and 'It is easier for a camel to go through the eye of a needle,' etc. (Mt 19*'||), as types of ordinary Oriental proverbs (cf. the Talmudic expression 'an

CANAANITES

elephant through a needle's eye') than to. weave fancied and laboured explanations. The present writer agrees with Post that the gate called the 'needle's eye' is a fabrication. E. W. G. Masteeman.

CAMEL'S HAIR.— See Camel, Dbebs, § 1.

OAMON.— See Kamon.

CAMP.— See War.

CAMPHIRE (kSpfier, Ca IH 4is) is the henna plant (Lawsonia alba), a small shrub which may still be found at Engedi. It is a great favourite with the people of Palestine to-day, and a ' cluster ' of the flowers is often put in the hair; the perfume is much admired. It is also extensively used for staining the hands (especially the nails), the feet, and the hair; it stains an ochre-red, but further treatment of the nails with a mixture of lime and ammonia turns the colour almost black. Old women frequently redden their hair, and Moslems their beards, by means of henna. E. W. G. Masterman.

CANA. — A Galilaean village, where Christ turned water into wine (Jn 2') and healed with a word a nobleman's son who lay sick at Capernaum (4"). Nathanael was a native of this place (21^). Three sites have been suggested as identifications, any one of which would satisfy the meagre indications. These are Kanat el-Jelil, perhaps the most probable, north of Sephurieh; 'Ain Kana, east of Nazareth; and Kefr Kenna, north-east of, and a little farther from, the same town. The last is the site fixed upon by ecclesiastical tradition. R. A. S. Macalistbr.

CANAAN. — See next art.; Ham, Palestine.

CANAANITES. — A name given in the J document to the pre-Israelitish inhabitants of Palestine (e.ff. Gn 243-' 382, ex 3'- " 13'- ", Nu 14«. « 2U- \ Jg

11. 5. 17. 28. 29. 30. 33).

In this usage the P document concurs, though the E document generally calls them 'Amoiites' (wh. see). The E document (Nu 132') says that the Canaanites dwell by the sea, and the Amorites in the mountains. All the writers unite in calling Palestine the land of Canaan. Opinions differ as to whether the people were named from the land or the land from the people. The earliest usage in the el-Amarna tablets (where it is called Kinahhi and Kinahni) and in the Egyptian inscriptions of the XlXth dynasty, seems to confine the name to the low land of the coast (cf . KIB v. 50.41, 151.50; and MUUer, Asien und Buropa, 205 fl.). The Phoenicians, much later, on their coins called their land Canaan; and two or three Greek writers testify that they called it Chna' (cf. Schroder, PhSn. Sprache, 6 ff.). A view proposed by Rosenmtlller has been held by many modern scholars, viz.: — that Canaan means 'lowland,' and was applied to the seacoast of Palestine, as opposed to the central range and the Lebanons. If this view were correct, the Canaanites would have received their name after settling in the coast-land. This view has been proved incorrect by Moore (Proc. of Am. Or. Soc. 1890, p. Ixvii H.). Prob-ably '(3anaanite' was a tribal name, and the people gave their name to the land (cf. Paton, Early History of Syria and Palestine, 68). It appears from Dt 3" that the language of the Canaanites differed only dialectic-ally from that of the Amorites. Both peoples were therefore closely related. Probably the Canaanites were a later wave of Amorites. In Is ig" Hebrew Is called 'the language of Canaan,' — a statement which is substantiated by the Moabite Stone, the PhtEnician inscriptions, and the Hebrew idioms in the el-Amarna tablets. It appears from the latter that the Canaanites had given their name to the country before B.C. 1400. Paton connects their migration with that movement of races which gave Babylonia the Kassite dynasty about B.C. 1700, and which pushed the Hyksos into Egypt. Probably their coming was no later than this.

In Jg. 1 we are told of many Canaanites whom Israel did not at first conquer. After the time of Solomon,

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