called Bebrycia. The Bythini from Thrace gave it the name of Bithynia. BOAZ, strength, the name of the left pillar in the porch of the Temple, 1 Kings vii, 21.

BOCHIM, weepers, or mourners, or mulberry trees, a place supposed to be the same with Baca, Psalm lxxxiv.6; also the name of a place supposed to be Shiloh, where the Israelites generally assembled. It received the name of Bochim from the severe expostulation addressed to them soon after the death of Joshua by "the angel of the Lord" for their idolatry, when they were told that the original inhabitants of Canaan would not be extirpated, but would be "as thorns in their sides," and their "gods would be a snare unto them," because they had not obeyed the divine command, Judges ii. 1-5.

BOZEZ, mud, bog; or, in him the flower, the name of a projecting rock near the garrison or station of the Philistines opposite Michmash, 1 Sam. xiv. 4, 5.

BOZKATH, or BOSCATH, a town in the territory of the tribe of Judah, Josh. xv. 39, and the birth-place of Jedidah, the mother of Josiah, king of Judah, 2 Kings xxii. 1. Here also Jonathan Maccabæus was treacherously betrayed to Tryphon, and put to death, 1 Macc. xii. 23.

BOZRAH, or BOSTRA, in tribulation or distress, the same with Bezer; also the name of a city of Edom, or Arabia Petræa, called in the Scriptures Bezer in the Wilderness, Gen. xxxvi. 33. Isaiah threatens Bozrah with great calamities:-"The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams, for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea," Isa. xxxiv. 6. The original sense of these words aptly applies to a place of slaughter, Edom signifying red, as blood is, and Bozrah,

a vintage, which in prophetic language often denotes God's vengeance upon the wicked. Bozrah is denounced by the Prophet Jeremiah in language much less hyperbolical, Jer. xlix. 13, 22. This city was the capital of Eastern Idumea, and the residence of Joba, the son of Zerah, one of the dukes of Edom. It was a place of considerable importance in those times to which the sacred history refers, and it is celebrated by ancient writers, and commemorated by medals. Several of its bishops assisted at the ancient General Councils, who were metropolitans of the ecclesiastical province. According to the divine threatening, Bozrah has become a "desolation, a reproach, a waste, and a curse," and is now not only uninhabited, but the adjacent country is a wilderness, rendered impassable by the Arabs. In the Prophecy of Isaiah the Messiah is figuratively introduced as coming from Bozrah. "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength ?"-" His coming from Edom," says the venerable Bishop Andrewes, "is his rising from the dead: His return from Bozrah is his coming back, having vanquished hell; Idumea standing for the kingdom of darkness and of death, and Bozrah, the strong city of Edom, for the seat of the prince of darkness, agreeably to the custom so familiar with the Prophets, of putting the sworn enemies of the commonwealth of Israel to express the mortal and immortal enemies of the souls of God's people." A town of the same name is denounced by Jeremiah among the cities of Moab.

BUZITE, an appellation of Elihu, one of Job's friends, who was of Syrian extraction, for Buz was the son of Nahor, who was a Syrian, Gen. xxii. 20; Job xxxii. 2, 6.

BYBLUS, or BIBLUS. See GEBAL.

CABBON, a city in the territory of the tribe of Judah, Josh. xv. 40.

CABUL, displeasing, the name of a district containing twenty cities which Solomon gave to Hiram, king of Tyre, after the completion of the Temple, so called because "they pleased him not," or "were not right in his eyes," 1 Kings ix. 12. These cities are said to have been in the "Land of Galilee," and were probably conquered by his father David, for the towns of the Promised Land could not be alienated. It is commonly thought that Hiram called the district in which these cities were situated the Land of Cabul by way of derision, Cabul signifying a dirty country or displeasing; and Josephus observes that Cabul in the Phoenician tongue signifies that which does not please. But others understand the word to signify a boundary, as it was the tract of land which bounded Lower Galilee, and the Greek translators render Cabul by a word which signifies a bound or coast. According to another conjecture, Cabul signifies bond land, or land granted in discharge of a debt, and the name might have been sarcastically applied by Hiram to express the inadequate manner in which Solomon had discharged his obligations to him. There have been various opinions respecting the situation of the Land of Cabul, but the prevailing one is that it was in the neighbourhood of Tyre. CADAMIM. See KISHON. CADIS. See KEDESH. CESAREA. See CESArea. CAIN, the name of a town in the territory of the tribe of Judah, Josh. xv. 57. CALAH, favourable, opportunity, or as the verdure, or green fruit, the name of a city built by Nimrod, Gen. x. 11, called also Chalach, Chale, or Cale, generally placed on the Great Zab before it enters the Tigris.

CALEB, a dog, or crow, or a basket, or as the heart, a place or district so

called, 1 Sam. xxx. 14. It is no where mentioned except in that passage, and probably means the south part of Judah, which was given to Caleb, Josh. xiv. 13.

CALEB-EPHRATAH, so called by conjoining the names of Caleb and his wife, 1 Chron. ii. 24, a name of Bethlehem.

CALNEH, our consummation, or all we; or as murmuring, a city built by Nimrod in the Plain of Shinar, and the last mentioned as belonging to his kingdom, Gen. x. 10. It is supposed to be the Calno of Isaiah (x.9), and the Canneh of Ezekiel (xxvii. 23). These Prophets join it with Haran, Eden, Assyria, and Chilmad, which traded with Tyre, and hence it is inferred that it was situated in Mesopotamia. The site of this city, it is now generally admitted, was that afterwards occupied by the great city of Ctesiphon, the winter residence of the Persian and Parthian monarchs, situated upon the eastern bank of the Tigris, and about eighteen miles below Bagdad. Opposite to and distant three miles from it stood Seleucia, built by Seleucus, who ruined Babylon by this undertaking. After the lapse of some centuries, Ctesiphon, which had been previously in existence as a small town, began to assume importance as a rival to Seleucia, and it latterly became a magnificent city. Seleucia at length fell before the ascendancy of Ctesiphon and the Parthians, the implacable enemies of the Greeks, and became a sort of suburb to its rival under the name of Coche. Both were identified by the Arabs under the name of AlModain, or The Cities. Ctesiphon was taken by the Arabs, A.D. 637, and from that period it rapidly declined, its ruins furnishing materials for the city of Bagdad. Nothing now remains of Seleucia but a portion of its ancient walls, and evident traces of its former extent on the naked surface, rendered uneven by mounds which generally mark the sites

of the numerous cities which adorned the once populous Land of Shinar. But Ctesiphon has been more fortunate. Not only can its enormously thick walls be traced to a considerable extent along the Tigris, but a vast and magnificent structure of fine brick still remains, and is visible at a great distance-an object of solitary grandeur in this desolate region. It is described as being unlike any building in that part of the world, and is supposed to have been constructed by Greek artists employed by the Persian kings. It presents a façade of three hundred feet in length, pierced in the middle by an arch, the curve of which forms a large parabola rising from about half the height. The height of this arch from the apex to the ground is upwards of one hundred and three feet, and it leads to a large hall of the same height, eighty-two feet broad and one hundred and sixty in depth. It is called Tauk Kesra, or the Arch of Khosroes, and is believed to have been the palace of the Persian kings, or the White Palace, the riches and magnificence of which struck the barbarous conquerors from Arabia with astonishment. The celebrated Julian the Apostate died in the neighbourhood of Ctesiphon. The country about Ctesiphon is frequently termed Chalonitis by the Greeks, which is evidently derived from its original name Calneh.

CALVARY, or GOLGOTHA, the place of a skull, an eminence near the ancient but within the modern city of Jerusalem, held in the greatest veneration as the scene of our Saviour's crucifixion. It acquired its name either from its resemblance to a human skull, or on account of the sterility of its slopes. It was the place where malefactors were executed, and was excluded without the walls of ancient Jerusalem as an execrable and polluted spot. According to a tradition supported by the early Fathers of the Church, Origen, Tertullian, Epiphanius, Athanasius, and Augustin, the body of Adam, or the head of our great progenitor, was here buried, and therefore, says Theophylact, who quotes this tra

dition, Christ, who was to heal the fall and death of Adam, was here crucified, that what was the beginning might be the dissolution of death; but St Jerome wisely remarks respecting this tradition, that although it is a very ingenious interpretation, it is not true. Mount Calvary stood without the city in our Saviour's time, but when Jerusalem was rebuilt by the command of the Emperor Hadrian, a little to the north of its former site, the Mount was inclosed within the walls, and it is now almost in the middle of the city, a great part of the hill of Zion being excluded. The Empress Helena ordered the hill to be cleared, and fitted for the erection of a church by elevating some parts of the rock and levelling others, but no part of the hill immedi ately connected with our Saviour's crucifixion was altered or diminished; and that part of it where he was fastened to the cross is left entire, and forms a square of ten or twelve yards. The precise spot is marked by an altar, and three or four paces from it is a perpendicular fissure in the rock, which the monks pretend first opened at the death of Christ, and allege that it terminates in hell. To complete the tradition, they maintain that the head of Adam was found within the aperture! Upon the contracted space they exhibit the marks or holes of three crosses, without the smallest regard to the space necessary for their erection. The whole of Calvary is now inclosed by the Church of the Holy Sepulchre. "In spite of the singular profusion of bad paintings and ornaments of every description," says Lamartine, "with which the walls and altars are overloaded, the general effect is solemn and religious; conveying the assurance that prayer under every form has taken possession of this sanctuary, and that pious zeal has accumulated within it every object which generations of superstitious but sincere worshippers have deemed precious in the sight of God. From hence a flight of steps cut in the rock conducts to the summit of Calvary, where the three crosses were posted, so that Calvary, the

Tomb, and several other sites of the drama of Redemption, are united under the roof of a single edifice of moderate dimensions—a circumstance that appears but ill to accord with the gospel histories. We are not prepared by them to find the tomb of Joseph of Arimathea, which was cut in the rock, outside the walls of Sion, fifty paces from Calvary, the scene of executions, and inclosed within the circumference of the modern walls; but such is tradition, and it has prevailed. The mind cannot dispute over a scene like this the difference of a few paces between historical probability and tradition. Whether it were here or there, it is certain the events occurred at no great distance from the points marked out. After a few moments of deep and silent meditation, devoted in each of these sa cred spots to the remembrances awakened, we re-descended to the body of the church, and penetrated within the interior monument which serves as a sort of stone curtain or envelope to the sepulchre itself. This is divided into two small sanctuaries; the first containing the stone on which the angels were seated when they answered the holy women, He is not here, he is risen;' the second and last sanctuary inclosing the sepulchre itself, but covered with a sort of sarcophagus of white marble, which surrounds and entirely conceals from the eye the actual substance of the primitive rock in which the sepulchre was cut. This sacred chapel is lighted by lamps of gold and silver, perpetually maintained, and perfumed incense is burnt there night and day, warming and embalming the air. We suffered none of the temple officials to penetrate it with us, but entered one by one, separated by a curtain of crimson silk from the first sanctuary. We chose that no witness should disturb the solemnity of the place, and the privacy of the impressions each might experience according to his individual notions, and the measure and nature of his faith in the great event which the Tomb commemorates. We staid each about a quarter of an hour, and none of us left it with dry

eyes. Whatever form religious sentiments may have assumed in the soul of manwhether influenced by private meditation, by the study of history, by years, or the vicissitudes of the heart and mind— whether he has retained Christianity in its literal interpretation, and in the doctrines imbibed from his parents, or is only a philosophical and spiritual Christian-whether Christ be to him a crucified God, or no more than a holy man deified by virtue, inspired by supreme truth, and dying to bear testimony to his Father— whether Jesus be in his eyes the Son of God or the Son of Man, Divinity incarnate or Humanity deified-Christianity is still the religion of his memory, of his heart, and of his imagination, and will not have so wholly evaporated before the winds of time and life as that the soul on which it was shed shall preserve no vestige of its primitive odour, or that its fading impressions can resist the revivifying and awfully affecting influence of its birth-place, and of the visible monuments of its earliest profession. To the Christian or to the philosopher, to the moralist or to the historian, this tomb is the boundary of two worlds, the ancient and the modern.

From this point issued a truth that has renewed the universe— a civilization that has transformed all things-a word which has echoed over the whole globe. This tomb is the sepulchre of the old world, the cradle of the new; never was earthly stone the foundation of so vast an edifice-never was tomb so prolific-never did doctrine, inhumed for three days or three centuries, so victoriously rend the rock which man had sealed over it, and give the lie to death by so transcendant, so perpetual a resurrection. In my turn, and the last, I entered the Holy Sepulchre, my mind filled with these stupendous reflections, my heart touched by impressions yet more sacred, which remain a mystery between man and his soul, between the reasoning insect and his Creator. Such impressions admit not of words, they exhale with the smoke of the holy lamps, with the perfume of the censers, with

the vague and confused murmur of sighs; they fall with those tears that spring to the eyes from remembrance of the first names we have lisped in infancy-of the father and the mother who inculcated them of the brothers, the sisters, the friends with whom we have whispered them. All the pious emotions which have affected our souls in every period of life-all the prayers that have been breathed from our hearts and our lips in the name of Him who taught us to pray to his Father and to ours-all the joys and griefs of which those prayers were the interpreters, are awakened in the depth of the soul, and produce by their echoes, by their very confusion, a bewildering of the understanding, and a melting of the heart, which seek not language, but transpire in moistened eyes, a heaving breast, a prostrate forehead, and lips glued in silence to the sepulchral stone. Long did I remain in this posture, supplicating the Father of Heaven in that very spot from whence the most pathetic and comprehensive of prayers ascended for the first time to His throne; praying for my father here below, for my mother in another world, for all those who live or are no more, but our invisible link with whom is never dissolved-the communion of love always exists; the names of all the beings I have known and loved, or by whom I have been beloved, passed my lips on the stones of the Holy Sepulchre. I prayed last for myself, but ardently and devoutly. Before the tomb of Him who brought the greatest portion of truth into the world, and died with the greatest self-devotion for that truth of which God has made Him the Word, I prayed for truth and courage. Never can I forget the words which I murmured in that hour, so critical to my moral life. Perhaps my prayer was heard; a bright ray of reason and conviction diffused itself through my understanding, giving me more clearly to distinguish light from darkness, error from truth. There are moments in the life of man, in which his thoughts, long fluctuating like the waves of a bottomless sea in vague uncertainty,

touch at length upon a shore against which they break, and roll back upon themselves with new forms, and a current contrary to that which has hitherto impelled them. Was such a moment then mine? He who sounds all thoughts knows, and the time will perhaps come when I shall comprehend it. It was a mystery in my life which will hereafter be made plain." See Jerusalem.

CAMON, his resurrection, a city belonging to the half-tribe of Manasseh, where Jair, one of the Judges of Israel, was buried, Judges x. 5.

CANA OF Galilee, zeal or emulation; otherwise, possession, lamentation, the nest, cane, or staff, a little town so called, to distinguish it from a place of the same name belonging to the tribe of Asher, situated about seven miles southeast of Sidon, Josh. xix. 28, which Jerome calls Cana the Greater, while Cana of Galilee he designates Cana the Lesser. This Cana was situated in the territory of the tribe of Zebulun, about six miles distant from Nazareth, nearly sixteen from Tiberias, or the Lake of Gennesareth, on the confines of Upper and Lower Galilee. This was the country of the Apostle Simon, surnamed Zelotes, or full of zeal, Luke vi. 15; Acts i. 13, who is denominated a Canaanite, Matt. x. 4, which perhaps should be more properly rendered Canaite, as importing that he belonged to the village of Cana in Galilee.

Nathanael was also a native of this place, John xxi. 2. Here our Saviour wrought his first miracle, by turning the water which had been put into the waterpots into wine, recorded in the second chapter of St John's Gospel. Cana was distant about twenty-three miles north of Capernaum, whither he proceeded after this "beginning of miracles,” and after his return, the nobleman belonging to the court of Herod the Tetrarch, whose son was sick, met him, entreating him to come down and heal his son, John iv. 46-53. The expression, coming down to Capernaum, is singularly illustrated by the present features of the country, for the whole route from Cana,