In apostolic times Csesarea was politically the capital of the province of Judaea, and the residence of the Roman procurators. Tacitus describes it as 'the head of Judaea* (Hist. ii. 78). Among its inhabitants there were both Jews and Greeks. The city was elaborately beautified with temples, theatres, palaces, arches, and altars. It was es- pecially famous for its harbour (Jos. Ant. XV. ix. 6). Aqueducts supplied the inhabitants with water from Carmel and the Crocodile River. In the 3rd cent. A.D., it became the seat of a famous school of theology, in which Origen taught ; also of the bishopric of Syria, Eusebius being the most celebrated of those occupying the office. Under the Arabs it unfortunately lost its former prestige and rapidly degenerated. At the time of the Crusades it was rebuilt by Baldwin II. Saladin took it in 1187. In I25I it was re-fortified by St. Louis. Finally, in 1265, it was completely de- stroyed by the Sultan Bibars, since whose time it has remained in ruins.
Little is now left to mark the ancient city. Porter, writing in 1865, says: 'I saw no man. The Arab and the shepherd avoid the spot' [Giant Cities, 235). Thomson also (Land and Book, i. 72) speaks of it as 'absolutely forsaken.' Since 1889, however, a few Bosnians have settled among the ruins and carried on a small trade in brick. Most of the stones of the ancient city were used by Ibrahim Pasha in constructing the new
fortifications at Acre. To the missionary, Cuesarea is one of the most interesting spots on earth, hav- ing been the cradle of the Gentile Church.
Literature. — Josephus, Ant. xiv. iv. 4, xvii. xi. 4, BJ\. xxi. 5, II. ix. 1 ; G. A. Smith, UGHL 138 ff., art. 'Cassarea' in EBi, i. 017 ; C. R. Conder, art. 'Cassarea' in UDB, i. 337, Tent M'ork in Palestine, new ed., 1887, pp. 107-110 ; Schiirer, UJf, index, s.v. ; SWP ii. [1882], sheet x. ; Baedeker, Palestine and Syria^, 1912, p. 237 ff. ; A. Neubauer, Giog. du Talmud, 1868 ; G. Le Strange, Palestine under the Moslems, 1890, p. 474 ; H. B. Tristram, Bible Places, 1897, p. 76 ; J. L. Porter, T>i.e Giant Cities of Bashan, 1873, p. 233 ff. ; W. M. Thomson, The Land and the Book, 1881, i. 69 ff. ; W. Smith, DB-, art. 'Cssarea.' GEORGE L. ROBINSON.
CAIAPHAS (Kaid^as). — Caiaphas, or Joseph Caiaphas, was appointed high priest in A.D. 18 by Valerius Gratus, and lield office till A.D. 36, when he was removed by Vitellius (Jos. Ant. XVIII. ii. 2, iv. 3). He was son-in-law of Annas (cf. art. Annas). Like most of the priests at this period, Caiaphas was a Sadducee in religion. By his masterly policy of conciliating his Roman masters he was able to retain his office for an unusually long period. His craft and subtle diplomacy as well as his supreme disregard for justice and re- ligion are revealed in the advice he gave to the assembled Sanhedrin after Jesus had won the people by the raising of Lazarus — ' It is expedient that one die for the people' (Jn II®"). Caiaphas saw clearly that if a popular movement in favour of Jesus were aroused, his power and position under Rome would be at an end, and he sought at once to give efl'ect to his own advice. The trial of Jesus in his presence was a travesty of all legal procedure. Failing to obtain evidence from wit- nesses, he adjured the prisoner to declare whether or not He was the Messiah ; and on Jesus declar- ing He was, the pious hypocrite rent his clothes, shocked at the blasphemy of the answer. Caiaphas is a type of the wily ecclesiastical opportunist, who places the success of himself and the institu- tion he represents before all claims of truth or justice. Such a character is always ready to persecute, and in the Apostolic Church Caiaphas appears as a bitter persecutor of the apostles (Ac 4^). He is probably the high priest referred to in Ac 517-21. 27 71 91 y;\^Q imprisoned Peter and John, presided at the trial of Stephen, caused the perse- cution recorded in Ac 8, and gave Saul of Tarsus letters to Damascus to apprehend the Christians there.
Literature.— Josephus, passim; Schiirer, GJV* ii. [1907] 256, 271; art. 'Caiaphas' in HDB (M'Clymont) and DCG (C. A. Scott); E. Nestle, 'The Name "Caiuphas,"' in ExpT x. [lS9b-99] 185 ; W. M. Clow, In the Day of the Cross, 1898, p. 9 S. ; J. B. Lightfoot, Sermons in St. Paul's Cathedral, 1&91, p. 75 ; A. Maclaren, Christ in the Heart, 1&86, p. 255.
VV. F. Boyd.
CAIN.— See Abel.
CAINITES. — According to the scanty informa- tion we possess about the Cainites, they seem to have formed one of the Gnostic sects which are classed together under the somewhat inadequate and perhaps misleading name ' Ophites,' though the serpent, from which the name ' Ophite ' is de- rived, seems to have played no part in their system. Our oldest source is to be found in Irenseus, adv. Hcer. i. 31. He tells us that the Cainites regarded Cain as derived from the higher principle. They claimed fellowship with Esau, Korah, the men of Sodom, and all such people, and regarded them- selves as on that account persecuted by the Creator. But they escaped injury from Him, for Sophia used to carry away from them to herself that which belonged to her. They regarded Judas the traitor as having full cognizance of the truth. He therefore, ratlier than the other disciples, was able to accomplish the mystery of the betrayal, and so bring about the dissolution of all things both