Cjesarea philippi

It was so named to dis- tinguish it from Caisarea Palestina on the sea- coast. It possibly appears in the OT as Haal- gad, but its history for us begins with Herod the Great. (For suggested identification with Dan, see Smith, Hist. Geog. p. 480.) No spot in Palestine can compare with this in romantic beauty. It stands on a triangular terrace 1150 ft. above sea-level, cut oil" from Hermon by Wady Khashabeh, and bounded on the S. by Wady Za'areh.

Abundant water produces luxuriant vegetation, fertile fields stretch away to westward, while groves of stately poplars, great oaks, and lowlier evergreens surround the place with perennial charm. The fortress lOil'at es- Subcibeh, or ^al'at Bnnias, crowns the hill behind the village. A position of great antiquity and of enormous strength, its possession has always been essential to the holding of the western meadows.

The old city was surrounded by a strong wall, flanked by massive towers, and protected by a ditch on the east. North of the village, in the face of a steep rock, is Maghnret lias en-Neba', ' Cave of the fountainhead.' ' Very deep and full of still water' in the days of Josephus, the crumb- ling rock has filled the cavern.

The waters rise all along the base of the gravel bank in front, and, gatlicring together, rush away in arrowy streaks between banks of evergreen, under the arch of an old Roman bridge ; then, as becomes ' the de- scender' {ni!!7)i plunge down a narrow ravine, and, taking the stream from Wady Za'areh, flow on ' to join the brimming river' from Tell clIy'nH in the plain.

West of the spring, on a projecting crag, IS a small shrine of JilKhuJr, that strange object of Oriental reverence identified with St. George and also with the prophet Elijah. Away to the N.E. rises the mighty i)ulk of Hermon, culminat- ing in the snowy crest full 8000 ft. above the spring. Raalgad— the god of good fortune— gave place to the Grecian Pan. The scene of his worship at the fountain was called the Paneion (ri Wavttoti, Jos. Ant. XV. X.

3), whence the whole district took the name of Paneas, Mavtit {Ant. ibid. ). Zenodorua dying at Antioch, Augustus gave this region to Itcrod (ll.C. 211), who built hero a ti'inple of white marble in honour of his benefactor. Philip, to whom it ]ias.Mcd as part of the tctrarchy of Trachonitis, enlarged and beautified the town, and in comijli- nicni to the emperor called it Ca'snrea, adding 'of Philip,' to distinguish it from his father's town, and al.

so, no doubt, to secure the memory of his own name. Its great and abiding interest, however, ii derived from the visit of our Lord, and the amazing event witnessed bythese silent hilIs(Mt 16", MkS"'). Agrippa II. called the city Neronias (Ant. XX. ix. 4) ; and, as is proved from the city's coins, this name, with Cse&area, survived some time.

Paneas then again asserts itself with Csesarea, and finally Csesarea disappears, and Paneas takes permanent possession in the Arabic form of lianiAs, for the Arabs have no p. Vespasian and his army found refreshment here before their descent on the Sea of Galilee (BJ III. ix. 7). After the destruction of Jerusalem, Titus Caesar here ' exhibited all sorts of shows,' many of the captives being destroyed by wild beasts, and others lorced to slay each other in gladiatorial displays (BJ VII. ii. 1).

Later it became the seat of a bishop, under Antioch. Its bishops were present at the councils of Nicoea, A.D. 325; Chalcedon,A.D.451,etc. In the stormy history of the crusades the to^vn and castle played an im- portant part. Eusebius (bk. vi. 18) mentions aChris- tian tradition that the woman healed of an issue of blood (Lk 8^^) was a native of Bani^s, her house being shown, with statues representing the event. The modem village consists of about fifty houses, occupied by Moslems.

There are few antiquities. Fragments of broken columns and carved stones, a Roman aqueduct nearly buried in refuse, part of the old walls and castle, and several niches in the rock over the spring, are practically all that remain of the splendours of old Caesarea Philippi. W. EwiNG. CAGE (a:"??), Jer 5".— The houses of the rich, stufled with craftily-obtained wealth and articles of luxury, are compared to a cage full of birds.

The reference in the previous verse to bird-traps would at first suggest that ' cage ' here continues the. t+jought of fowling, but the stress laid on the fulness of the houses points perhaps to a wicker- case or crate full of pigeons and fowls. This is a common market si^ht in the East : the crate being literally stufled, and the birds craning their necks out at every opening to get breath and escape oppression.

The meaning of ' cage ' is sup- ported by the cage {KdpraWos) of Sir 11^", which is the Arab, knrlal ' hamper ' of the present day. 'Cage' in Rev 18* {<j>v\aKri) means 'hold,' i.e. 'prison' (RVm), or the word may l;ave here an accent of mockery, representing the owls and bats as mounting guard over the traditions of the past. Noone would think of putting 'unclean and hateful' birds in a cage or crate, as they were unfit for food and too Ul-omened for ornament. G. M. Mackie. CAIAPHAS (Kai(i.

^s), more correctly 'Joseph C (cf. 'Joseph called Barsahbas,' Ac 1^), appointed high priest of the Jews by the Rom. procurator ValenusGratus (predecessor of Pontius Pilate), and removed by Vitellius A.D. 37 (Jos. Ant. XVIII. ii. 2, iv. 3). C. was son-in-law to Annas (Ananus), high priest A.D. 7-14. Some confusion has ari.sen from Lk 3" ' in the high priesthood of Annas ami C.,' and Ac 4' 'Annas the high priest and C (cf.

Mk 16'), as well as Jn 18i"-*' where 'the higli priest' almost certainly designates Annas. (For explanation of this usage of terras see Annas, Saniiedrin.) The chief priests were at this period mostly Sadducees (Ac 4' 5", cf. Jos. Ant. xv. ix. 3), and in the final conllict with Jesus they played a more prominent part than the Pharisees, as they did also in the subsequent persecution of the apostles. AVIien the popularity of Jesus had received a powerful impulse from the raising of Lnrarus, C.

was the leading spirit at the council vhich was held to devise measures to stem the popu- lar current (.Jn 1 1*""). His counsel was to put .Jesus to death before a tumult of the people should bring down upon the nation the vengeance of the Romans. His action upon this occasion illustrates his char- acteristic disregard of justice and religion, and shows with what adroitness he could hide self- interest under the cloak of patriotism.

But there was a deeper meaning in his words than he waa conscious of ; and the evangelist finds in them a high-priestly prophecy of the atonement (w.°'- " ; cf. Ex 28*', Nu 27-') — with which may be compared similar unconscious testimonies in Mt 27'"- '' and Mk 15^'. The policy which C. advocated at this meeting, he was largely instrumental in carrying out.

It was in ' the court of the high priest who was called C that ' the chief priests and elders' resolved to take Jesus ' by subtilty ' — wth the help of Judas (]\It 26'- *• "•'«) ; and it was C. that took the leading part in the trial of Jesus at the nocturnal meeting held immediately after the private examination before Annas (Jn IS'", Mt 26"""°). The procedure under C.'

s presidency was a travesty of justice, and whUe they 'sought false witness against him,' Jesus kept silence; even when challenged by C. to speak. — till the latter, despairing of establishing any relevant charge by means of mtnesses, solemnly adjured Jesus to say whether He was ' the Christ, the Son of God.'

At once the unfaltering answer came (although the speaker knew that He would have to seal His testimony with His blood), whereupon C, with an affectation of pious horror, rent his garments, saying, ' He hath spoken blasphemy . . What think ye ? ' — to which ' they answered, He is worthy of death,' — a sentence that was ratified next morning at a formal meeting of the Sanhe- drin (Mt 27'- ; Jn IS^). After this C.

is only once mentioned by name in the NT (Ac 4*), associ- ated with ' as many as were o/ the kindred of the high priest ' in the trial of Pti^er and John ; but in all probability he is ' the high priest ' of Ac 5"" "• " 7' 9', who continues to persecute the Church. J. A. M'Clymont. CAIN (ps), Firstborn of the first pair (Gn 4'). As murderer C. marks a further stage in the down- ward course of the fallen race, whUe he also foreshadows its material progress.

The name, which J derives from the mother's joyful ex- clamation at the ' acquisition ' of a man-child (.nji; procure), may also have suggested the secondary notion of the man of blood (['p a spear). A tiller of tlie soil (4-), C. offered a sacrifice of the produce of the earth (4'), which, however, was not viewed bv God with acceptance (4').

The ground of the divine displeasure has commonly been sought in the tardiness of the ottering, or in its comparative worthlessness, — in the latter case, either because he withheld his best, or because of the insufficiency of a sacrifice without blood ; but, while the spirit of C. may well be supposed to have expressed itself in del.

ay and niggardliness, the text does not carry us beyond the prophetic idea that the ottering, owing to the character and inward disposition of C, could not please God (cf. He ll*). As to the manner in which God intimated His rejection of the sacrifice, the narrative is also silent, though the analogy of the primitive history suggests various forms of the revelation — especially the audible voice of God, or the refusal of the consum- ing fire.

Wrothful and dejected at the slighting of his "ifts, C. is rebuked by God (4"-'), who teaches uim that joy (forgiveness?) is the reward of well-doing, but the penalty of wrong-doing the temptation to further sin. t'he guilt of the fratri- cide is aggravated by premeditation in LXX and So substAntially the received text and renderinfr. Many modern scholars translate : * Is it not so that, whether thou brin^' fair gifts, or bring them not, sin lies at the door?'

— but do violence to the key-word (nxt') without any clear gain wj the sense. LXX reads : cCx i«v opSms wpi>riiyK>is, if>(tSi ii ^ 3!At;,-. ir.uMpTtf ; iirCx'x-^of — a variation got by 8lif;htly changing « word in the IJeb. (' at the door'), but this reading seems to misl the point by discovering the fault in ceremonial irregularity. CAIN CALAH 339 other versions, where C. is represented as inWting Abel to go with him into the tield (4*).

As the motive of the murder, jealousy is sulliuiunt, without following Je^vi8h scholastics in supposing disputes about religion or property. More Hardened than Adam, C. would conceal his guilt, but is convicted by tlie voice of the shed blood which cries from the ground {4'°) ; and, agreeably to his deeper guilt, the curse which is upon the earth, by which it had been made an instnimentof punishment, is furtlier heightened (4"). Adam is driven from Eden, Cain from tillage-land.

Afraid for his life, which he feels to be forfeited, C. is vouclisafed the pro- tection of the threat of a sevenfold vengeance and of a special sipn (4"). By the sign has been understood a miracle wrought in confirmation of the promise of protection, or a reiterated miracle whicli in time of need might deter or terrify an assailant, e.g.

a lightning flash, or intermittent signs of leprosy ; but the idea rather appears to be that a permanent phjsical brand was imprinted, which would iilentilj' him to his kind, to whom by report his crime, and the will of God concern- ing him, were suHiciently known. It is further rehited that C. wont fortli into the land of Nod or Wanderland (4"), where, consistently enough with OT social ideals, if not with C.'sdoom of vagabond- ism, the hrst city is built by the first murderer (4").

The NT allusions to C. (besides He 11* ; 1 Jn 3'^ Jnde") are very general, referring simply to the spirit of his life as the antithesis to Christian faith and brotherly love. The vindication of C. was undertaken by the Cainites (cf. Epiphanius adv. HceresRs, i.

3, 38), who represented liim as posses-sed of a dignity, power, and enliglitenment superior to Abel — a phenomenon which is not without its parallels in modem pleas for the emancipation of the modern man from the self-sacri- ficing ethics of Christianity. The many problems raised by the narrative were a fertile theme for the Jewish rabbis. The tradition that C.

was slain by an arrow from the bow of Laraech, who mistook him for a wild beast, and thereafter killed his youthful son who had misled him, is a fanciful structure reared by the same hands on the founda- tion of Lamech's wild song. The historj' of C. and Abel belongs in substance to the Jahwistic section of the Pentateuch (.1, iJill- mann's C), which may be concisely described as a body of tradition edited in the light of iirophetic revelation.

That the story was not found by the writer in its present setting, but was transferred by hira from a later situation to the primeval period, is argued on various grounds — that its dis- tinction of farmer and shejiherd, and al-soof fruit- ollfrings and animal sacrilices, cannot have been primitive, much less the building of a city, and especially that it assumes the existence on the earth ot a widely-distributed population.

On the other hand, it must be said that none of the problems are absolutely insoluble, with the pre- snppositions of the history as it lies before us. Possibly, Assvriology may throw more light on the question vy discovering fresh jioints of con- tact oetween tlie UT and the cuneiform inscrip- tions. According to Budde, it is constructed on the tia^is of hints in the genealogies and patriarchal narratives.

What remains unaH'ected by criticism is the prophetic inspiration manifested in the repre- sentation of God's holiness and long-sufl'ering, in the aniilysis of the guilty heart, and in tlie know- ledge of the rapid dillusion of the principle of sin, and its tendency to steadily increasing heinousness Its manifested in outward act. LmBATmil. — See esp. IMllmann, Gene^i ; Delltzsch, if no Com. on (ienftrit; Iltidae, liibtigche Urgftchichtex Ftylo, Early Sarrativf of Genejng.

For Jewish 9p<M;uIfttton. Eisonmenger, Entdfckte* Judmthunu \V. P. PaTERSON,