(dpahérns) erected by him, probably for the use of the mines which were in this vicinity. (Strab., 556.) It was here that Mithradates posted himself with his army, in the campaign which followed the disastrous retreat from Cyzicus, in order that he might afford succours to the neighbouring cities of Amisus and Eupatoria, besieged by Lucullus. (Appian, Bell. Mithrad., c. 78.) On his second defeat, however, it fell into the hands of that general, with several other cities. Pompey afterward enlarged the place, and changed its name to Diopolis. Pythodorus subsequently made farther improvements in this city, and, having finally fixed his residence there, bestowed on it the appellation of Sebaste. (Strab., . c.) The modern Sirvas appears to some to indicate the site of the ancient Sebaste, but belongs rather to Sebastia, at least 120 miles from Magnopolis, whereas Cabira was only 150 stadia from the latter place. We must look rather for the remains of the city of Cabira or Sebaste (Sebastopolis) on the right bank of the Lycus, between Niksar and Tchenikeh, or Magnopolis. (Cramer's Asia Minor, vol. 1, p. 311, seqq.)

territories except Constantinople, and extorted from him a tribute (A.D. 1444). To the emperor John succeeded his brother Constantine. With the assistance of his general, the Genoese Justinian, he withstood the superior forces of the enemy with fruitless courage, and fell in the defence of Constantinople, by the conquest of which, May 29, A.D. 1453, Mohammed II. put an end to the Greek or Byzantine empire. (Encyclop. Americ., vol. 2, p. 359, seqq.)-The events which have just been detailed are recorded by a series of Greek authors, known by the general name of Byzantine historians. Their works relate to the history of the lower empire, from the fourth century to the conquest of Constantinople by the Turks, and to the Turkish history for some period later. They display in their writings the faults of a degenerate age, but are valuable for the information which they furnish, being the principal source from which we obtain the history of the decay of the Eastern empire. The most valuable of the number are Zonaras, Nicetas, Nicephorus, and Chalcondylas. These four form a continued history of the Byzantine empire to the year 1470. Of the remaining authors, who give us histories of de- CABIRI, certain deities held in the greatest veneratached portions of this same period, the following de- tion at Thebes and Lemnos, but more particularly in serve particular mention, and are given in chronologi- | the islands of Samothrace and Imbros. Their number cal order: 1. Procopius; 2. Agathias; 3. Theophy- was not fixed, but was commonly given as four, and lactus; 4. Nicephorus, patriarch of Constantinople; the names of these four were Axierus, Axiokersus, 5. Johannes Scyluzes; 6. Anna Comnena; 7. Geor- Axiokersa, and Casmillus. Their mysteries were gius Acropolita; 8. Georgius Pachymeres; 9. Jo- celebrated with great solemnity, and, according to hannes Cantacuzenus; 10. Georgius Codinus; 11. some, with much impurity. They were supposed, Constantinus Porphyrogenitus; 12. Ducas; 13. An- among other things, to preside over metals, and were selmus Bandurius; 14. Petrus Gyllius; 15. Zos- represented as small of size, with a hammer on the imus; 16. Georgius Phranza-Besides editions of shoulder, and a half eggshell on the head. They were individual works or of entire authors, we have the still farther deformed by projecting bellies and phallic united works of these writers in what is called the appendages. Creuzer traces the worship of the Cabiri, Corpus Byzantinum, in 27 (counted sometimes as 23) in the first instance, to the Phoenicians, and makes volumes folio. A much more correct edition, how- these deities identical with the Pataeci, or Patæci, of ever, is that which was published at Paris, under the this people. (Herodot., 3, 37.) He then proceeds to title of Corpus Scriptorum Historiæ Byzantinæ (from find vestiges of these same Cabiri in Upper Asia, in the royal press, 23 vols. fol.) This was reprinted at the name of the Pontic city Cabira; in the MesopotaVenice, with a different arrangement of the works, in mian Carræ, the medals of which place seem to as1729-1733. These collections, however, are rarely sociate the worship of the Cabiri with that of the god to be found complete. The best edition will undoubt-Lunus, and also in the Chaldean river Chobar or Chaedly be that, now in a course of publication, from the press of Weber, at Bonn in Germany. It was commenced under the editorial care of the celebrated Niebuhr, aided by other eminent scholars, in 1828, and has been continued since his death. It is of the octavo form. (Pierer, Lex. Univ., vol. 4, p. 582.)

BYZAS, a Thracian prince. (Consult remarks at the commencement of the article Byzantium.) BYZIA. Vid. Bizya.

C.

CABALICA, a town of Albania, on the southeastern declivity of Caucasus, near the Caspian Sea (Plin., 4, 10). Ptolemy calls it Chabala (Xábaλa). It is thought to correspond to the modern Cablasvar, in Georgia. (Bischoff und Möller, Wörterb. der Geogr., p. 217.)

CABALLINUM, a town of the Ædui, in Gallia Lugdunensis, southeast of Bibracte, now Chalons-sur-Saône. Ptolemy gives Caballinum (Kabáλivov), as here written. Cæsar (B. G., 7, 42, et 90) has Cabillonum; the Itin. Ant., Cabillio; and Ammianus Marcellinus, Cabillo (14, 31).

CABIRA, I. a wife of Vulcan. She was one of the Oceanides. Her offspring, according to the Ionian school, were the deities called Cabiri. (Vid. Cabiri.)II. A city of Pontus, in Asia Minor, south of Magnopolis, and at the foot of Mount Paryadres. It was at one time the favourite residence of Mithradates. His palace, park, and preserves were still in existence when Strabo wrote, as well as a water-mill

boras. He discovers also in Malta, among the remains of Punic preserved in the vulgar dialect of the island, some traces of the name Cabiri in the word Qbir or Kibir, which seems to designate an ancient pagan divinity, and is now taken to denote "the devil." (Creuzer's Symbolik, par Guigniaut, vol. 2, p. 286.

Münter, Keligion der Carthager, ed. 2, p. 87.) Other writers believe, that they discover traces of the Cabiri in Persia, and refer to the Gabarini, or "strong men," whom the essential ideas of metallurgy and of arms would seem naturally to assimilate, either to the robust forge-men of Vulcan at Lemnos, or to the armed priests of Phrygia, Crete, and different parts of Greece. (Foucher, sur la Religion des Perses.—Mem. de l'Acad. des Inscript., &c., vol. 29.) Others, again, have recourse to the mythology of India, and find the root of the name Cabiri in the Hindu Cuvera. (Wilford, Asiatic Researches, vol. 5, p. 297, seqq.-Polier, Mythol. des Indous, vol. 2, p. 312, seqq.) The best etymology, no doubt, is that which makes the appellation of these deities a Phoenician one, denoting "powerful,” "strong;" and hence the titles, Oɛoù μéyahot, dvvaToí, which the Cabiri frequently received among the Greeks. With the Cabiri, viewed in this light, may be compared the Dii Potes of the augural books of the Romans. (Varro, L. L., 4, 10, p. 16, ed. Scalig.) Schelling, however (über die Gottheiten von Samothrace, p. 107, seqq.), gives a new etymology (the Hebrew Chaberim), by which the name Cabiri is made to signify "the associate deities," and he compares these deities with the Dii Consentes or Dii Complices, whose worship the Romans borrowed from the Etruri

ans. The same learned writer compares the names they lost this triple origin: three of them remained hidKábɛipot, Kábapor, Kóbahot (which, according to him, den powers, sons of the cosmogonical Jove, and of are identical), with the German Kobold, “ goblin,” and Proserpina, the passive principle of fecundity as well finds in them all a common idea. His theory respect- as of destruction: the two others took the Greek names ing the worship of the Cabiri, which he refers exclu- of Castor and Pollux, and had Leda for a mother, the sively to Phoenician, Hebrew, and Semitic sources, dif- mistress of Olympian Jove. (Cic., N. D., 3, 21.) fers in several important points from that of Creuzer, For, in Egypt, their mother was not Leda, but Nemeand has excited a great deal of attention on the conti- sis, one of the appellations of Athyr, or the primitive nent of Europe. It is in following the footsteps of night. The amour of Jupiter also has here a fantastic Schelling that Pictet thinks he has found, in the my- character, which is sensibly weakened in the Grecian thology of the ancient Irish, the worship, and even the fable. Not only does Jupiter change himself into a very names, of the Cabiri of Samothrace. (Du Culte swan, but he likewise directs Venus to pursue him undes Cabires chez les anciens Irlandais, Geneve, 1824. der the form of an eagle, and he takes refuge in the -Compare Bibliotheque Universelle, vol. 24.) On the bosom of Nemesis, whom slumber seizes, and who other hand, C. O. Müller, in a very remarkable disserta- offers an easy conquest to her divine lover. Hermes tion appended to his work on Orchomenus ( Orchomenos thereupon conveys the egg to Sparta, and Leda incuund die Minyer, Beilage 2, p. 450, seqq.-Gesch. der bates it. The Greeks, rejecting altogether the cosHellenischer Stämme, &c., vol. 1), and Welcker (Tri- mogonical personage Nemesis, made Leda the real logie der Prometheus, Darmstadt, 1824, 8vo), reject mother, and the ancient Cabiri became thus a compothe Phoenician, or, more properly speaking, Oriental nent part of the national mythology. The Ionian origin of the Cabiri. The first of these writers sees school, however, faithful to the principles of a sacerin them a worship purely Pelasgic, and, up to a certain dotal philosophy, continued to call them the offspring point, the primitive religion of the Greeks entire, with of the eternal fire, Vulcan, and of the nymph Cabira, a distant relation, at the same time, to the Theogonies one of the Oceanides, which recalls the generation by of India; the second discovers a mixture of various fire and water. When astronomy was introduced into elements, successively amalgamated, and the most an- the religion of Greece, they became the star of the cient of which would be the Dardan or Trojan Penates, morning and the star of evening. It is possible to see becoming, in process of time, the Dioscuri, or else con- an allusion to this idea in Homer. (I., 3, 243.—Od., founded with them, and at an early period transported 11, 302.) At a later period they became the Twins. to Rome. According to Constant (de la Religion, (Constant, de la Relig., vol. 2, p. 433, seqq., in notis.)— vol. 2, p. 430), the Cabiri designated the two grand As regards the names of the individual Cabiri, it may opposing powers in each department of nature, and be remarked, that they all appear decidedly Oriental. represented by turns the earth and the heavens, moist- The etymologies given to them are as follows: Axieros ure and dryness, the body and soul, inert matter and is said to have signified, in Egyptian, "the all-powervivifying intelligence. Their number was not fixed, ful one," and he is supposed by some to be identical but varied according to the necessity under which the with Phtha or Vulcan. Axiokersus is made to denote priests found themselves of expressing the cosmogon- "the great fecundator," and is thought to have been the ical powers. Their figures were at first excessively same with Mars, the planet named in Egyptian Ertosi, deformed; they were represented under the guise of a word which presents the same idea. Axiokersa is distorted dwarfs, and under these forms were brought consequently "the great fecundatrix," Aphrodite or to Samothrace. Their worship consisted in orgies Venus, the companion of Mars. (Zoega, de Obelisc., closely resembling those of the Phrygian Cybele. The p. 220.-Compare Münter, Antiquar. Abhandl., p. 190, Grecian mythology at length received them, and the seqq.) As to the fourth personage, Casmillus, the poets, in examining their attributes, sought to ascer- name is said to import "the all-wise" by those who tain which of them were susceptible of the necessary trace it to the Egyptian. (Zoega, 1. c.) Bochart, transformation. The statues of the Cabiri were placed however, with more probability, compares it with the in the port of Samothrace. They presided over the Hebrew Cosmiel, which signifies "a servant," "a minwinds. Hence, with the Greeks, they became gods ister of the deity." (Geogr. Sacr., 1, p. 396.) Bofavourable to navigators and terrible to pirates (Ni- chart gives Hebrew derivations also for the other naines gid., ap. Schol. Germ. in imag. Gemin.) They ap- of the Cabiri. Schelling, more recently, proceeding peared also, according to the Grecian belief, on the on the same principle, arrives at a similar result with tops of masts, under the form of brilliant flames, to an- Bochart, but in a quite different way. (Samothrac. nounce the end of tempests. (Diod. Sic., 4, 43.) Gottheiten, p. 16, 17, 63, 67, seqq.) His new etyExpressing, as they did, among other things, the op-mologies, however, as those of Zoega, are not regard. position between light and darkness, they became with ed very favourably by De Sacy, in the note to Sainte the Greeks two deities, one of whom was hidden be- Croix's work, Mystéres du Paganisme, vol. 1, p. 43. neath the earth, while the other shone in the skies. Münter defends the explanations of Zoega, and mainThe Cabiri proceeded from the cosmogonical egg: tains, in general, with Creuzer, the Egyptian origin of and hence, with the Greeks, the new deities came the Cabiri. He inclines, however, to consider the forth from an egg, the fruit of the amour of Jupiter last of the four, Casmillus, as of Phoenician origin, and with Leda. In order, however, to nationalize them explains it with Schelling, in a more simple manner still more, they were made the tutelary heroes of than Bochart, by the term Cadmiel, he who stands Sparta, and to preside over the Olympic games. before the deity," or "who beholds the face of the dei(Pind., Olymp.. 3, 63, seqq.) They became identity." (Religion der Carthager, 2d ed., p. 89, seqq.) fied, through Helen, with the family of the Atride. Warlike adventures were ascribed to them. (Pausan., 3, 13.) Winged coursers were given them by the gods. (Stesich. ap. Tertull. in Spectac., p. 9, seqq.) They received the names of Castor and Pollux; and thus the hideous Cabiri became the beauteous Tyndarida. -The whole fable of the Cabiri is singularly obscure. In Egypt they were at first five in number, in allusion to the five intercalary days necessary for completing the year. Under this astronomical point of view they had three fathers, the Sun, Hermes, and Saturn. (Plut., de Is. et Os.) In the transition from Egypt to Greece

Müller, Welcker, Schwenk, and Völcker have explored the Greek language alone for an elucidation of these mysterious names. And yet the first of these learned writers, in spite of his purely Hellenic system, cannot prevent himself from being struck by the remarkable coincidence, as well real as verbal, between Cama, the Hindu god of love, and Casmillus (Creuzer's Symbolik, par Guigniaut, vol. 2, p. 293, seqq., in notis.)

CABIRIA, I. a surname of Ceres.-II. The festivals of the Cabiri. (Vid. Cabiri.)

CACA, a goddess among the Romans, sister to Ca

cus, who, according to one version of the fable, became enamoured of Hercules, and showed the hero where her brother had concealed his oxen. For this she was deified. She had a chapel (sacellum) at Rome, with a sacred fire continually burning in it, and vestal virgins to perform her rites. (Lactant., 1, 20, p. 110, ed. Gall-Serv. ad Virg., En., 8, 190.)

ferent genealogy given by Pherecydes. (Schol. ad Apoll. R., 3, 1179.) After the death of his mother, Cadmus went to Delphi, to inquire of the oracle respecting Europa. The god desired him to cease from troubling himself about her, but to follow a cow as his guide, and to build a city where she should lie down. On leaving the temple, he went through Phocis, and CACUS, a famous robber, son of Vulcan, represented meeting a cow belonging to the herds of Pelagon, he in fable as of gigantic size, and vomiting forth smoke followed her. She went through Baotia till she came and fire. He inhabited the gloomy recesses of the to where Thebes afterward stood, and there lay down. forest on Mount Aventine, and a deep cave there was Wishing to sacrifice her to Minerva, Cadmus sent his his dwelling-place, the entrance to which was hung companions to fetch water from the fountain of Mars, around with human heads and limbs. He plundered but the fount was guarded by a serpent, who killed and kept in continual alarm the neighbouring country; the greater part of them. Cadmus then engaged and and, when Hercules returned from the conquest of destroyed the serpent. By the direction of Minerva he Geryon, he stole some of his cows, and dragged them sowed its teeth, and immediately a crop of armed men backward into his cave to prevent discovery. Her sprang up, who slew each other, either quarrelling or cules, after having enjoyed the hospitality of Evander, through ignorance; for it is said that when Cadmus was preparing to depart, without being aware of the saw them rising he flung stones at them; and they, theft; but his oxen, having lowed, were answered by thinking it was done by some of themselves, fell upon the cows in the cave of Cacus, and the hero thus be- and slew each other. Five only survived, Echion came acquainted with the loss he had sustained. He (Viper), Udæus (Groundly), Chthonius (Earthly), Hyran to the place, attacked Cacus, and strangled him in perenor (Mighty), and Pelor (Huge). These were his arms, though vomiting fire and smoke. Hercules called the Sown (σnúprоi); and they joined with Caderected an altar to Jupiter, in commemoration of his mus to build the city. For killing the sacred serpent victory; and an annual festival was instituted by the Cadmus was obliged to spend a year in servitude to inhabitants in honour of the hero who had delivered Mars. At the expiration of that period, Minerva herthem from such a pest. (Ovid, Fast., 1, 551.-Virg., self prepared for him a palace, and Jupiter gave him En., 8, 194.-Propert., 4, 10.-Juv., 5, 125.-Liv., Harmonia, the daughter of Mars and Venus, in mar1, 7.-Dionys. Hal., 1, 9.) The allegorical charac-riage. All the gods, quitting Olympus, celebrated the ter of the fable here related is sufficiently indicated nuptials in the Cadmea, the palace of Cadmus. The by the names of the parties. Thus Evander, who re-bridegroom presented his bride with a magnificent ceived Hercules on his return from the conquest of robe, and a collar, the work of Vulcan, given to him, it Geryon, and Cacus (in Greek Evavôpoç and Kakóç), is said, by the divine artist himself. Harmonia beseem to be nothing more than appellations intended came the mother of four daughters, Semele, Autonoë, to characterize the individuals to whom they are ap- Ino, and Agave, and one son, Polydorus. After the plied Evander, therefore, the leader of the Pelasgi, various misfortunes which befell their children, Cadmus the head and chief of the division of that great sacer- and his wife quitted Thebes, now grown odious to dotal caste which passed into Italy, and, consequently, them, and migrated to the country of the Enchelians; to apply a modern term, the high-priest of the order, who, being harassed by the incursions of the Illyrians. is the Good Man (evavdpoç), and Cacus, his opponent, were told by the oracle that, if they made Cadmus and is the Bad Man (kakóç). Hercules destroys Cacus, Harmonia their leaders, they should be successful. that is, the solar worship, or some other Oriental sys- They obeyed the god, and his prediction was verified. tem of belief professed by the Pelasgi, was made to Cadmus became king of the Illyrians, and had a son supplant some rude and probably cruel form of wor- named Illyrius. Shortly afterward he and Harmonia ship; and as Evander was high-priest of the one, so were changed into serpents, and sent by Jupiter to the Cacus, whoever he was, may be regarded as the head Elysian plain, or, as others said, were conveyed thither of the other. (Compare Ritter, Vorhalle, p. 343, seqq.) in a chariot drawn by serpents. (Apollod., 3, 4.— CACUTHIS, a river in India; according to Mannert, Apoll. R., 4, 517.-Ovid, Met., 4, 563, seqq.-Nonthe Gumty, which falls into the Ganges, to the north nus, 44, 115.)-The myth of Cadmus is, by its relation of Benares. (Geogr., vol. 5, pt. 1, p. 93.) to history, one of considerable importance. It is usually regarded as offering a convincing proof of the fact of colonies from the East having come to Greece, and having introduced civilization and the arts. An examination, however, of the legend, in this point of view, will hardly warrant such an opinion. In the Iliad, though the Cadmeans are spoken of more than once, not the slightest allusion is made to Cadmus. In the Odyssey, the sea-goddess Ino-Leucothia is said to have been a mortal, and daughter to Cadmus. (Od., 5, 333.) Hesiod says that the goddess Harmonia was married to Cadmus in Thebes. (Theog., 937, 975.) Pindar frequently speaks of Cadmus; he places him with the Grecian heroes, Peleus and Achilles, in the island of the

CADMEA, the citadel of Thebes, fabled to have been built by Cadmus. It represents very evidently the early city, built upon a height, around which the later city of Thebes was subsequently erected, and then the former answered for a citadel, as in the case of the Acropolis of Athens. Of the walls of the Cadmea, a few fragments remain, which are regularly constructed. These were probably erected by the Athenians, when Cassander restored the city of Thebes. (Dodwell's Travels, vol. 1, p. 264.)

CADMEIS, an ancient name of Boeotia. CADMUS, I. son of Agenor, king of Phoenicia, by Telephassa, was sent by his father, along with his brothers Phoenix and Cilix, in quest of their sister Eu-blessed (Ol., 2, 142); but it is very remarkable that this ropa, who had been carried off by Jupiter, and they were ordered not to return until they had found her. The brothers were accompanied by their mother, and by Thasus, a son of Neptune. Their search was to no purpose: they could get no intelligence of their sister; and, fearing the indignation of their father, they resolved to settle in various countries. Phoenix thereupon established himself in Phoenicia, Cilix in Cilicia, and Cadmus and his mother went to Thrace, where Thasus founded a town also named after himself. (Apollod., 3, 1, 1.)-Compare the somewhat dif

Theban poet never hints even at his Phoenician origin. It was an article, however, of general belief in Pindar's time. There is a curious coincidence between the name Cadmus and the Semitic term for the east, Kedem, and this may in reality be the sole foundation for the notion of a Phoenician colony at Thebes; for none of the usual evidences of colonization are to be found. We do not, for example, meet with the slightest trace of Phoenician influence in the language, manners, or institutions of Boeotia. It is farther a thing most incredible, that a seafaring, commercial people like the

the serpents in latter days consisted originally of nothing more than a mere knot, skilfully formed, and used to secure the chests and wares of the Phoenician traders. This knot became very probably attached, in the course of time, to a bough adorned with green leaves at the end, and the whole thus formed a symbol of traffic. Here we see also the origin of the wings. The caduceus served Mercury also as a her ald's staff, and hence its Greek name кnpükεLOV, whence, as some think, the Latin caduceus is corrupted. The term caduceus was also applied some

alds regarded as the symbol of peace. (Consult Böttiger, Amalthea, vol. 1, p. 104, seqq.)

Phoenicians should have selected, as the site of their | the caduceus was of Phoenician origin, and what were very earliest foreign settlement, a place situated in a rich fertile valley, away from the sea, and only adapted for agriculture, without mines, or any of those objects of trade which might tempt a people of that character. It is also strange, that the descendants of these colonists should have so entirely put off the Phoenician character, as to become noted in after ages for their dislike of trade of any kind. We may, therefore, now venture to dismiss this theory, and seek a Grecian origin for Cadmus. (Müller, Orchomenus, p. 113, seq.)-Homer and Hesiod call the people of Thebes Cadmeans or Cadmeonians, and the country the Cad-times to the white wand or rod, which the ancient hermean land; the citadel was at all times named the Cadmea. Cadmus is therefore apparently (like Pelasgus, Dorus, Ion, Thessalus, and so many others) mere- CADURCI, a people of Gallia Celtica, living between ly a personification of the name of the people. Again, the Oldus or Oltis (the Olt) and the Duranius (DorČadmilos or Cadmus was a name of Mercury in the dogne), two of the northern branches of the Garumna. mysteries of Samothrace, which were instituted by the Their capital was Divona, afterward called from their Tyrrhenian Pelasgi, who, at the time of the Dorian own name Cadurci, now Cahors. (Cæs., B. G., 7, 4.) migration, being driven from Boeotia, settled on the CADYTIS, a town of Syria, mentioned by Herodotus islands in the north of the Egean. The name Cad- (2, 159). It is supposed by Reland to have been the mus, moreover, occurs only at Thebes and Samo- same with Gath. D'Anville, Rennell, and many thrace; Harmonia also was an object of worship in this others, however, identify it with Jerusalem. This last place, and the Cabiri were likewise worshipped at latter opinion is undoubtedly the more correct one, Thebes. Now, as the word Kúduos may be deduced and the name Cadytis would seem to be only a corfrom kú," to adorn" or "order," and answers exactly ruption of the Hebrew Kedosha, i. e., “holy city." to Koduos, the name of the chief magistrate in Crete, With this, too, the present Arabic name El Kads, i. e., it has been inferred, that Cadmus-Hermes, i. e., Her-"the holy," clearly agrees. (Rennell, Geogr. Herod., mes, the Regulator or Disposer, a cosmogonic power, vol. 1, p. 324.-Rosenmüller, Bibl. Alterthumsk, vol. gave name to a portion of the Pelasgic race, and that, 2, pt. 1, p. 487.-Heeren, Ideen, vol. 1, pt. 2, p. 114. In the usual manner, the god was made a mortal king.-Dahlman, Herod., p. 75.- Valckenar, Opusc., vol. (Müller, Orchomenus, p. 461, seqq.-Id., Prolegom., 1, p. 152, seqq.—Bähr, Excurs., 11, ad Herod., l. c.) p. 146, seqq.-Keightley's Mythology, p. 325, seqq.) CA, an island of the Egean Sea, among the Cyc-The ancient tradition was, that Cadinus brought six- lades, called also Ceos and Cea. (Vid. Ceos.) leen letters from Phoenicia to Greece, to which Pala- CACIAS, a wind blowing from the northeast. (Commedes added subsequently four more, &, §, o, x, and pare Aulus Gellius, 2, 22, and Schneider, Lex., s. v. Simonides, at a still later period, four others, 5, 7, 4, w. Kaikias.) The traditional alphabet of Cadmus is supposed to have been the following: A, B, г, A, E, F, I, K, A, M, N, O, II, P, 2, T, and the names were, 'Aλoa, Bira, Γάμμα, Δέλτα, Εἰ, Ραῦ, Ἰῶτα, Κάππα, Λάμβδα, Μύ, No, Ov, IIĩ, 'Pù, Ziyua, Tav. The explanation which has just been given to the myth of Cadmus, and its connexion with the Pelasgi, has an important bearing on the question relative to the existence of an early Pelasgic alphabet in Greece, some remarks on which will be found under the article Pelasgi.-II. A native of Miletus, who flourished about 520 B.C. Pliny (7, 56) calls him the most ancient of the logographi. In another passage (5, 29), he makes him to have been the first prose writer, though elsewhere he attributes this to Pherecydes. According to a remark of Isocrates (in his discourse weρì àνridóσɛws), Cadmus was the first that bore the title of oogtorns, by which appellation was then meant an eloquent man. He wrote on the antiquities of his native city. His work was abridged by Bion of Proconnesus. (Schöll, Hist. Lit. Gr., vol. 2, p. 134.)

CECILIA CAIA, or TANAQUIL. Vid. Tanaquil. CECILIA LEX, I. was proposed A.U.C. 693, by Cæcilius Metellus Nepos, to exempt the city and Italy from taxes. (Cic., Ep. ad Att., 2, 9.-Dio Cass., 37, 51.)—II. Another, called also Didia, or Didia el Cæcilia, A.U.C. 654, by the consuls Q. Cæcilius Metellus and T. Didius, that laws should be promul gated for three market-days (17 days), and that several distinct things should not be included in the same law, which practice was called ferre per saturam.-III. Another, A.U.C. 701, to restore to the censors their original rights and privileges, which had been lessened by P. Clodius, the tribune.-IV. Another, called also Gabinia, A.U.C. 685, against usury.

CECILIA (GENS), a distinguished plebeian family of Rome, the principal branch of which were the Metelli. They pretended to have derived their origin from Caculus, son of Vulcan.

CECILIUS, I. Metellus. (Vid. Metellus.)-II. Statius, a comic poet, originally a Gallic slave. (Aul. Gell., 4, 20.) His productions were held in high estimation by the Romans, and were sometimes ranked on an equality with those of Plautus and Terence, at other times preferred to them. (Horat., Ep., 2, 1, 59.

tius Sedigitus, ap. Aul. Gell., 15, 24.) He died one year after Ennius. We possess the names and fragments of more than thirty of his comedies, in which he appears to have copied the writers of the New Comedy among the Greeks, especially Menander. (Bähr, Gesch. Rom. Lit., p. 70.)

CADUCEUS, the wand of the god Mercury, with which he conducts the souls of the departed to the lower world. In the case of the god it is of gold, hence called by the poets aurea virga, and was said to have-Cic., de Orat, 2, 10.-Id. ad Attic., 7, 3.-Vulgabeen given him by Apollo in exchange for the lyre, which the former had invented. Commonly speaking, however, it was a wand of laurel or olive, with two little wings on the upper end, and with two serpents entwined about this same part, having their heads turned towards each other, the whole serving as a symbol of peace. According to the fable, Mercury, when CECINA, ALLIENUS, a celebrated general, a native travelling in Arcadia, saw two serpents fighting with of Gaul. He commanded at first a legion for Galba, one another, and threw the rod of peace between in Germany; then he embraced the party of Vitellius, them, whereupon they instantly ceased from the con- and gained him the crown by the victory of Bedriatest, and wound themselves around the staff in friendly cum, where Otho was defeated. Soon after this, howand lasting union. Böttiger, however, gives a much ever, he abandoned Vitellius and went over to Vespamore rational explanation. According to this writer, | sian. Irritated at not being promoted by the new en

peror to the honours at which he aimed, he conspired against him, but was slain by order of Titus at a banquet. Some writers have thrown doubts on this conspiracy, and have pretended that Titus was actuated by a feeling of jealousy in seeing Cacina regarded with attachment by Berenice. (Tacit., Hist., 1, 61. -Id. ib., 3, 13-Dio Cass., 66, 16.)

CACUBUS AGER, a district in the vicinity of Formiæ and Caieta in Latium, famous for its wines. Pliny (14, 6) informs us, that, before his time, the Cæcuban wine, which came from the poplar marshes of Amycle, was most esteemed, but that at the period when he wrote, it had lost its repute, through the negligence of the growers, and partly from the limited extent of the vineyards, which had been nearly destroyed by the navigable canal begun by Nero from the Lake Avernus to Ostia. Galen (Athen., 1, 21) describes the Cæcuban as a generous and durable wine, but apt to affect the head, and ripening only after many years. When new it probably belonged to the class of rough sweet wines. It was Horace's favourite, and scarce after the breaking up of the principal vineyards. The best, and, at the same time, the oldest vintage, was the Opimian. L. Opimius Nepos was consul A.U. 633, in which year the excessive heat of the summer caused all the productions of the earth to attain an uncommon degree of perfection. (Vid. Falernum and Massicus. Henderson's Hist. Anc. and Mod. Wines, p. 81, seqq.)

CÆCULUS, a son of Vulcan, conceived, as some say, by his mother as she was sitting by the fire, a spark having leaped forth into her bosom. After a life spent in plundering and rapine, he built Præneste; but, being unable to find inhabitants, he implored Vulcan to tell him whether he really was his father Upon this a flame suddenly shone around a multitude who were assembled to see some spectacle, and they were immediately persuaded to become the subjects of Cæculus. Virgil says, that he was found on the hearth, or, as some less correctly explain it, in the very fire itself, and hence was fabled to have been the son of Vulcan. The name Cæculus refers, it is said, to the small size of the pupils of his eyes. (Virg., En., 7, 680.-Serv. ad Virg., 1. c.)

Vid. Vibenna.

CELES VIBENNA. CELIA LEX, was enacted A.U.C. 630, by Cælius, a tribune. It ordained, that in judicial proceedings before the people, in cases of treason, the votes should be given by ballot; contrary to the exception of the Cassian law. (Heinecc., Antiq. Rom., ed. Haubold, p. 250.)

CELIUS, I. a young Roman of considerable talents and accomplishments, intrusted to the care of Cicero on his first introduction to the forum. Having imprudently engaged in an intrigue with Clodia, the well-known sister of Clodius, and having afterward deserted her, she accused him of an attempt to poison her, and of having borrowed money from her in order to procure the assassination of Dio, the Alexandrean ambassador. He was defended by Cicero in an oration which is still extant.-II. Aurelianus, a medical writer. (Vid. Aurelianus.)-III. Sabinus, a writer in the age of Vespasian, who composed a treatise on the edicts of the curule ediles.-IV. One of the seven hills on which Rome was built. Romulus surrounded it with a ditch and rampart, and it was enclosed by walls by the succeeding kings. It is supposed to have received its name from Cæles Vibenna.

CENE, or CÆNEPOLIS, I. a town of Egypt, in the Panopolitan nome, supposed to be the present Ghenné or Kenné.-II. A town near the promontory of Tænarus: its previous name was Tænarum. (Vid. Tanarus.)

CÆNEUS. Vid. Cænis.

CANINA, a town of Latium, near Rome, placed by Cluverius on the banks of the Anio. The inhabitants, called Caninenses, made war against the Romans after the rape of the Sabines. Having been conquered by Romulus, Canina is said to have received a colony from the victor, together with Antemnæ. (Dion. Hal., 2, 36.) It is thought to have stood on the hill of Sant' Angelo, or Monticelli. (Holsten., Adnot., p. 103.)

CENIS, a Thessalian son of Elatus, and one of the Lapitha. He was, according to the fable, originally a female, and obtained from Neptune the privilege of changing sex, and of becoming a warrior and invulnerable. In this new sex he became celebrated for his valour and his exploits in the war against the Centaurs. He offended Jupiter, and was changed into a bird. Virgil represents Canis under a female form in the lower world. (En., 6, 448.) The name is sometimes, but less correctly, given as Cæneus. (Con sult Heyne, ad En., l. c.)

CANYS, a promontory of Italy, in the country of the Bruttii, north of Rhegium. It faced the promontory of Pelorus in Sicily, and formed, by its means, the narrowest part of the Fretum Siculum. (Strabo, 256.) According to Pliny (3, 10), these two promontories were separated by an interval of twelve stadia, or a mile and a half: a statement which accords with that of Polybius (1, 42). Thucydides, on the other hand (6, 1), seems to allow two and a half for the breadth of the strait, but, at the same time, considers this as the utmost amount of the distance. Topographers are divided as to the exact point of the Italian coast which answers to Cape Canys; the Calabrian geographers say, the Punta del Pezzo, called also Coda del Volpe, in which opinion Cluverius and D'Anville coincide; but Holstenius contends for the Torre del Cavallo. This perhaps may, in fact, be the narrowest point; but it does not apparently answer so well to Strabo's description of the figure and bearing of Cape Canys. (Cramer's Ancient Italy, vol. 2, p. 426, seqq.)

CARE, or, as it is always called by the Greek writers, Agylla, one of the most considerable cities of Etruria, and universally acknowledged to have been founded by the Tyrrhenian Pelasgi. (Dion. Hal., 1, 20.-Id., 3, 60.) It was situate near the coast, to the west of Veii. Ancient writers seem puzzled to account for the change of name which this city is allowed to have undergone, the Romans never calling it anything but Cære, except Virgil. (En., 8, 478) Strabo (220) relates, that the Tyrrheni, on arriving before this city, were hailed by the Pelasgi from the walls with the word Xaipe, according to the Greek mode of salutation; and that, when they had made themselves masters of the place, they changed its name to that form of greeting. Other variations of this story may be seen in Servius (ad Æn., 8, 597). According to one of them, given on the authority of Hyginus, the Romans, and not the Lydians, changed its name from Agylla to Cære. All these explanations, however, are very unsatisfactory. It has been supposed that Cære might be the original name, or perhaps that which the Siculi, the ancient possessors, gave to the place before the Pelasgic invasion. Ker is a Celtic word. (Cramer's Ancient Italy, vol. 1, p. 205.) According to Müller (Die Etrusker, vol. 1, p 87), the two names for the place point to two different stems or races of inhabitants. This same writer makes the genuine Etrurian name to have been Cisra. (Compare Verrius Flaccus, Etrusc. 1, ap. Interp. En., 10, 183, Veron) The earliest record to be found of the history of Agylla is in Herodotus (1, 166). That writer informs us, that the Phocæans, having been driven from their native city on the shores of

CENIDES, a patronymic of Eetion, as descended Ionia by the arms of Cyrus, formed establishments in

from Cænus. (Herod., 5, 92.)

Corsica, of which the Tyrrhenians and Carthaginians.