prevent the chosen people from sinking into a state of sluggish indifference and inactivity, to keep up their martial discipline, and to remind them of their constant need of assistance from Him who had guided them from Egypt through the Wilderness, fought their battles, and crowned them with victory. Nor was it until the Israelites relapsed into idolatry that God would no more enable them to expel the Canaanites. They maintained their position in several parts of the country until the reign of David, who took Jerusalem by storm from the Jebusites. They were also invaded in Gezer or Philistia by Pharaoh, king of Egypt; and thus oppressed by the Israelites on one side and the Egyptians on the other, they were reduced to a complete state of slavery in the reign of Solomon, who compelled them to work as labourers in his vast and magnificent undertakings (1 Kings ix. 20, 21), in which capacity they were employed at the rebuilding of the Temple after the Captivity, when they are styled the "Children of Solomon's servants," Ezra ii. 55, 58; Neh. xi. 3. After this they appear to have become gradually extinct, or to have merged into other tribes, with the exception of those who remained free and independent in their possessions on the sea-coast, and who afterwards under the name of Phoenicians distinguished themselves in commerce, navigation, and many of the useful arts. As the division of the Land of Canaan among the Israelites is minutely given in the Books of Numbers, Deuteronomy, and Joshua, and is mentioned in other parts of the present work, we merely ANCIENT CANAANITISH DIVISION. Sidonians. Unknown. Perizzites. The same. Hivites. The same. Amorites, Hittites. Ammonites, Gilead. observe in general, that the country to the east of the river Jordan was given to the tribes of Reuben and Gad and the half-tribe of Manasseh. West of the Jordan, towards the north, were placed Naphtali on the river, and Asher in Lebanon, bordering on Phoenicia and the Mediterranean. The tribes of Zebulun and Issachar had inland districts, and the other half-tribes of Manasseh and Ephraim reached from the sea to the river. The tribe of Dan, which lay upon the coast, and the tribe of Benjamin, were south of Ephraim and north of Simeon and Judah. The country allotted to Simeon lay upon the Mediterranean, being bordered by Judah on the east, and extending towards Egypt; but the Philistines were never entirely driven out of their ancient possessions. The country of Judah bordered upon the Dead Sea, by which it was separated from the Moabites, and on the south adjoined the mountainous countries of Edom or Idumea, and Arabia Petræa. Such was the division of the Land of Canaan by Joshua, in which it continued until the reign of Rehoboam, the son of Solomon, when the Ten Tribes revolted, and formed the separate kingdom of Israel, called also the kingdom of Samaria, under Jeroboam, who became head of this new monarchy, while the two tribes of Judah and Benjamin formed the kingdom of Judah. Latterly the Land of Canaan was divided into five districts by the Romans, namely, Upper Galilee, Lower Galilee, Samaria, Judea, and Peræa. The following table exhibits the ancient, the Jewish, and the Roman distributions of the country : ISRAELITISH DIVISION. Tribe of Asher (in Libanus). Naphtali (north-west of the Lake of Gennesareth). ROMAN DIVISION. Upper Galilee. Zebulun (west of that Lake). Lower Galilee. Issachar (Valley of Esdraelon, Mount Tabor). Half-tribe of Manasseh (Dora and Cesarea). Samaria. Ephraim (Shechem, Samaria). CAPERNAUM, the field of repentance, or city of comfort; otherwise, the propitiation of the penitent, or the town of pleasure, or the handsome city, the name of a city celebrated by the Evangelical writers as the place of our Saviour's usual residence during his personal ministry. It was situated on the north-west side of the Lake of Gennesareth, on the borders of the tribe of Zebulun, in the tribe of Naphtali. It was distant nearly one hundred miles north by east from Jerusalem, and about twelve miles north of Tiberias. This city is not mentioned by the Old Testament writers, and it is therefore probable, as Dr Wells supposes, that it was one of the towns built by the Jews after their return from the Babylonish Captivity "upon the sea-coasts," Matt. iv. 13, namely, on the coast of the Sea of Galilee or Lake of Gennesareth. Josephus says that there was a spring near it of great repute, from which it probably took its name. Our Saviour left Nazareth in the first year of his ministry, and dwelt in Capernaum, which, says Dr Hales, was with the adjoining villages "peculiarly fitted for his chief residence, as his disciples chiefly resided there; and the Sea of Galilee afforded him peculiar facilities for moving from place to place, and thus avoiding the importunities of the multitude." It was here the centurion visited him whose servant was sick, and whose faith and humility procured for him the high encomium pronounced by our Saviour when granting his request, "Verily I say unto you, I have not found so great faith, no, not in Israel." It is called, by way of local distinction, "his own city;" here he cured a man sick of the palsy, Matt. ix. 1, 2; here he called the Apostle St Matthew, when sitting collecting the toll or rate paid by all persons passing over the Lake; and near it, on an eminence now called the Mount of Beatitudes, he pronounced the beautiful and immortal discourse called the Sermon on the Mount. It is classed with Bethsaida and Chorazin as one of the cities in which he had done many mighty works, the inhabitants of which nevertheless obstinately rejected him as the Messiah. "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day: But I say unto you, That it shall be more tolerable for the Land of Sodom in the day of judgment than for thee." The denunciation uttered against Capernaum has been fulfilled. It was ruined by the Romans when they ravaged Palestine after the destruction of Jerusalem; and although it was rebuilt, and a Christian church erected in it, it was finally overthrown at the conquest of the country by the Saracens. A station of Bedouin Arabs, called Tal-hewn (Tel-Houm, or Tel-Hoohm, according as travellers pronounce the Arabic name, near which the rivulet El Eshe empties itself into the Lake), is supposed to mark the site of Capernaum; tal, which in Hebrew means a ruinous heap, having mostly the same signification in modern Arabic, though sometimes applied generally to small hillocks. Here are the remains of a considerable settlement, ruined buildings, hewn stones, and broken pottery, and the foundation of a large and magnificent edifice is still traced, although it is impossible to decide, from what is left of the building, whether it was a temple or a palace. Near this ruin, and close upon the edge of the Lake, are the walls of a solid building, evidently constructed with fragments of the adjacent masses; it is vaulted within, and a poor family reside in it with their cattle. About two hundred yards north-east of this spot are the remains of a small bath, the square, cistern, and channels for supplying it with water being still entire. Near it are the remains of the building to which it was probably attached. "The name of Capharnaoom," says Mr Buckingham, "which is said to have been the one borne by this place anciently, is unquestionably meant for the Capernaum of the Scriptures. That this was a place of some wealth and consequence may be inferred from the address to it by Christ, when he began to upbraid the cities wherein most of his mighty works were done because they repented not. The other name of Tal-hewn may be thought to have some affinity with that of Dalmanutha a name given in the Gospel seemingly to Capernaum itself, or at least to the surrounding country, for St Mark in his Gospel, after describing the feeding of the four thousand, says, 'And straitway he entered into a ship with his disciples, and came into the parts of Dalmanutha' (viii. 10). Of the signification of the name," adds this traveller in a note, "it is said, Capernaum ad Mare Galilæum, quod Agrum Pænitentiæ, vel Villam Consolationis, aut Propitiationem Pænitentis denotat; in Arabic, the Well of Joseph. This is so called from its being supposed to be the well in which Joseph was hid by his brethren, before they sold him to the Ishmaelites." The American Missionary, Pliny Fisk, visited the site of Capernaum in 1823. "Here are ruins," he says, "which are manifestly very ancient. A part of the wall of one building still stands, and many walls appear at the surface of the ground, as well as broken columns, pedestals, and capitals. There are now twenty or thirty uninhabited Arab huts on the ruins of the old city. Two men and one woman were repairing the roof of one, to make it a storehouse for grain." CAPHAR, a field or village, a word often used in composition with proper names to signify a particular town or village. 1. Caphar-Aria, a village between Jerusalem and Ascalon. 2. Caphar-Barica, or Caphar-Barucha, about three miles from Hebron. 3. CapharDagon, between Diospolis and Jamnia. 4. Caphar-Nimra. 5. Caphar-Nome, a village in Galilee near the Jordan. 6. Caphar-Oria, west of Jordan. 7. Caphar-Saba, the site of Antipatris. 8. Caphar-Samala, a place near Jerusalem. 9. Caphar-Sorek, a town near Eleutheropolis, which existed in the time of St Jerome. CAPHARA, a town belonging to the tribe of Benjamin. CAPHARATH, the name of a fortified place in Galilee mentioned by Josephus. CAPHARCOTIA, or CAPARCOTIA, a town in Galilee between Scythopolis and Cesarea. CAPHTOR, a sphere, buckle, hand, palm, doves; or those that seek and inquire, the name of a country or island on which there is a considerable difference of opinion among commentators. In one of the predictions of Jeremiah (xlvii. 4), it is said that "the Lord will spoil the Philistines, the remnant of the country of Caphtor." The people called the Caphtorim, as well as the Philistim, were descended from Mizr, the father of the Egyptians, Gen. x. 14; they expelled the Avim from that part of Gaza which was contiguous to Hazer, and fixed themselves there, Deut. ii. 23, on which account the country was afterwards called the country of Caphtor. The phrase the remnant of the country of Caphtor may therefore be understood to refer to the few that remained out of the numbers who formerly inhabited that part of Philistia. The marginal reading for the country is the isle, and hence Dr Wells and others contend that Caphtor was one of the islands formed by the River Nile, and is the same with Coptus so situated. The Targums of Jerusalem and Jonathan, however, read Cappadocia for Caphtorim on Gen. x. 14, and the Septuagint have also Cappadocia for Caphtorim on Deut. ii. 23. Calmet, on the other hand, alleges that Caphtor was the island of Crete, and that the Philistines came from that island. It is perhaps impossible to decide the matter on account of the very great antiquity of the subject. CAPITOLIA, or ELIA CAPITOLIA, a name given to Jerusalem by the Romans when the present city was built. CAPPADOCIA, which in Hebrew is the same with CAPHTOR, a country of Asia-Minor, to the Christians in which, as well as to those of the other countries which he specifies, St Peter addressed his Epistles. As it is only mentioned in the New Testament on another occasion, that of the day of Pentecost, when the miraculous gift of tongues was conferred upon the Apostles, and some Cappado cians then at Jerusalem heard of the "wonderful works of God" in their own language, we may merely observe that Cappadocia, as it was anciently called, is a country of Asia Minor, bounded on the north by Galatia and Pontus, on the west by Phrygia, on the east by the Euphrates, and on the south by Cilicia. Its eastern part was called Armenia Minor. It received its name either from the river Cappadox, which divides it from Galatia, or, according to Herodian, from Cappadocus, the founder of the kingdom. Cappadocia the Greater was generally a poor country, without agriculture; and the Greeks and Romans found in it no towns, but a number of strong castles on the mountains. In the time of the Romans cities and towns were built. The inhabitants are designated White Syrians by Herodotus. It is not known by whom Christianity was introduced into Cappadocia, but it made rapid progress, notwithstanding the persecutions raised by the Roman Emperors. The Cappadocian church can boast of the illustrious names of Gregory Nanzianzen, Gregory Nyssen, and St Basil, surnamed the Great, among its bishops in the primitive times. The pretended St George, the titular saint of England, who is celebrated in the Eastern and Western Churches, is traditionally said to have been "a noble Cappadocian, and a tribune under Dioclesian." Strabo the geographer was a native of this country, having been born near Amasia, a town which at present exists, and where the Turkish governor occasionally resides. He describes his countrymen as a nation so servile, that when the Romans offered them their freedom to live by their own laws they refused the boon, alleging that they did not want liberty. It is thought that Cappadocia was peopled by the descendants of Togarmah, the youngest son of Gomer. away, withdrawn, or carried off, the name of a town on the Euphrates belonging to the Assyrians, which PharaohNecho, king of Egypt, who had conquered a considerable part of Asia Minor, took and strongly fortified. The garrison which he left in it was taken and cut in pieces by Nebuchadnezzar, in the fourth year of the reign of King Jehoiakim. Carchemish is thought to have been known to the Greeks and Romans under the names of Circesium, Circeium, or Cercusium. CARMEL, a circumcised lamb; otherwise, harvest, full ears of corn, vineyard of God, excellent vineyard, a town in the south-eastern part of the tribe of Judah near the banks of the Dead Sea, and not very far from Mount Nebo, Josh. xv. 55. Saul came to Carmel on his return from the slaughter of the Amalekites, and set up a trophy there, 1 Sam. xv. 12. Nabal, the Carmelite, the husband of Abigail, dwelt at Carmel, the story of which is recorded in the fifteenth chapter of the First Book of Samuel. Eusebius and St Jerome mention that in their time there was a town called Carmelia about ten miles south-east of Hebron, garrisoned with Roman soldiers, which answers to the residence of the churlish Nabal. CARMEL, MOUNT, the name of a mountain in Palestine or Phoenicia, in the Pachalic of Saide or Acre, revered as the residence of the Prophets Elijah and Elisha. It commands the Bay of Acre to the south, and forms one of the most remarkable headlands on the whole coast of the Mediterranean. Although Carmel is mentioned as a single mountain in the Scriptures, it is a mountainous ridge, extending from eight or ten to fifteen miles from south-east to north-west, while to the more elevated one, which rises in the form of a flattened cone, and is about fifteen hundred feet in height, the name Mount Carmel is commonly applied by way of eminence. Its actual position in the allotment of the Tribes has been disputed. Josephus informs us that it is a mountain of Galilee, but in another place CARCHEMISH, a lamb, as taken he says that the limits of the tribe of Issachar were Mount Carmel and the river, and that the lot of the tribe of Zebulun included the land which belonged to Carmel and the Mediterranean. According to the division made by Joshua, it belonged partly to Asher and partly to Manasseh, but as those tribes remained in captivity along with the others, it reverted to the Phoenicians or Philistines, its original possessors. The river Kishon, which rises in the Valley of Jezreel, falls into the Mediterranean on the north side of Carmel. There is little in the present appearance of Mount Carmel which coincides with the ancient scriptural representation of its fertility and luxuriance. Its excellency has almost passed away, and the curse denounced by the Prophet Amos has fallen upon it, "The Lord will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shep. herds shall mourn, and the top of Carmel shall wither." Its sides, steep and rugged, appear barren and desolate. Some native cedars indeed remain, indicating its former productiveness, and even the sceptical Volney acknowledges that he found wild vines and olives among the brambles, which prove that it had once been industriously cultivated; but there is nothing to indicate the "excellency of Carmel and Sharon," or to sanction its comparison with "the glory of Lebanon," Isa. xxxv. 2. All the interest which this mountain now excites is the circumstance that it was the scene of Elijah's magnificent miracle, when he overthrew the priests of Baal, and vindicated the worship of the God of Israel; and where, in subsequent ages, thousands of devotees and ascetics have passed their lives in retire ment from the world. Yet the mountain ridge of Carmel is not so desolate as some travellers have alleged from a superficial examination, although it presents a different appearance to what it was in ancient times. On the sides and summit of the less elevated north-west range to which the name of Carmel is usually given, and which slopes down to the sea on one side, and to the Bay of Acre on the other, oaks, pines, and other trees grow; the sides are still covered with pasture, and shepherds feed their flocks, as they did when the Hebrew prophet described it as the "habitation of shepherds." M. Lamartine describes "Mount Carmel, an elevated chain of hills which rise from the bed of the Jordan, and terminate in a peak in the sea," as seen from a distance, having its "steep sides strewed with luxuriant and hardy vegetation, and its entire surface thickly clothed with shrubs, contrasted at distances by the majestic height of the oaks, whose tops tower above them. Masses of grey rock chiselled by nature into grotesque and colossal figures pierce the verdure here and there, and reflect the brilliant rays of the sun." The same traveller describes a storm which he witnessed in the following eloquent and masterly manner: "We were overtaken by a storm in the middle of the day. I have witnessed few so terrible. The clouds rose perpendicularly, like towers above Mount Carmel, and soon covered all the length of the summit of this chain of hills. The mountain, just now so brilliant and serene, was plunged by degrees into rolling waves of darkness, split here and there by trains of fire. All the horizon sank in a few moments, and seemed to close around us; the thunder did not burst in claps: it threw out one single majestic rolling, continual and deafening, like the waves of the sea during a tempest. The lightning might be truly said to revel like torrents of fire from the heavens on the black flanks of Carmel. The oaks on the mountain, and on the hill on which we were journeying, bent like young plants. The winds which rushed from the caverns and from between the hills must have swept us away from our horses, if we had not speedily alighted, and found a little shelter behind a fragment of rock on the then dry bed of a torrent. The withered leaves, upraised in masses by the storm, were carried above our heads like clouds, and the slender, broken, branches of the trees showered around us. I remembered the |