CASSIAS
140
CASSIANUS
ift one of the gabetancet brought across the Indus from ' Lahore (Royle, IBiut. Himal, Bol. p. 860). Dr. Falcon- I er, on his journey to Cashmere, discovered that it was ' exported ftx)m that valley in large quantities into the ' Punjab, whence it finds its way to Bombay (as in the time of Pliny to PataU) and Calcutta for export to
Cinnamomum Qutta^ with enlarged view of the Bud.
China, when it is highly valued as one of the ingredi- ents in the incense which* the Chinese bum in their temples and private houses. He named the species Aucklandia Cattut (JUnn, Tranu. xix, 28) (see Smith's Diet, of Clas8, AfU, Am. ed., s. v. Cassia; Costum).
See CllTNAMON.
CaBsian, Julius (Katrtrcav^^), a leader of the Do- cet» in the second century : Cave gives the date A. D. 174 ; Tillemont about A.D. 200. He is mentioned by Hippolytus and Irensus, but what is known of him is chiefly derived from Clemens Alexandrinns, who calls him tiie founder of the sect of the Docetie, and refers to one of his works, entitled Concerning Continence^ from which it appears that he adopted the notions of Tatian respectmg the impurity of marriage. He quoted pas- sages from apocryphal Scriptures, and perverted pas- sages from the genuine Scriptures in order to support his opinions. Clement says that "he had recourse to the fiction— that Christ was only a man in appearance — through unwillingness to believe that he had been bom of the Virgin, or partaken in any way of genera- tion." Clement accuses him of borrowing from Plato his notions respecting the evil naturo of generation, as well as the notion that the soul was originally di- vine, but, being rendered effeminate by desu*e, came down from above to this world of generation and de- straction. Eusebius (vi, 18) speaks of Cassian as au- thor of ** a history of the times in chronological order" (Clement, Siromat, iii, 18, § 91).— Lardner, IForfe, viii, 611-614 ; Neander, Church Bitt, i, 468 ; Cave, Hist, Litt. Cent, ii ; Matter, Hitt. du Gnosticime, ch. i, § 8.
CaBBifinns, Johannes (also called Joannes Mas- 8ILIENSX8, Joannes Eremita), according to Grenna^ dius (Z>e Vir, I Oust. c. 61), a Scythian ; but the more likely view makes him a native of Marseilles. He was brought up at the celebrated monastery of Bethle- hem (q. v.), under Germanus, with whom, about A.D. 890, he went to visit the hermits of Egypt, among whom he lived several years. In 408 he went to Constanti- nople, where he listened to Chrysostom, who ordained him deacon. About 416 he founded a monastery at Marseilles for monks and another for nuns ; the first is
the celebrated abbey of St. Victor. He may tbns be considered as the founder of monachlsm in the West ; and his treatise De Imiitutii CoenoUonim, libri xii, af- forded a code by which the monasteries were long alt- er ruled (transl. into French by Saligny, Paris, 1667, 8vo). Cassianus, according to different writers, died (aged 97) in 440, or 448, or 436. The Chronicle of Prosper represents him as alive in 433. Some chnrcfaea honor him as a saint on the 28d of July, though be wms never canonized. He was a strong opponent of Augus- tine's doctrine of predestination, but at the same time, by recognising the universal corraption of human nje ture, he opposed Pelagius just as strongly. (See his CoUatumes PatrwnS) He admitted the necessity of pfro- venting and assisting grace, but held that, in most men, fiuth and good will, and the desire of conversion, wrought by natural strength alone, precede vadti grace, and prepare the mind to receive it; and that such first efforts of the natural man cannot indeed deeerve the gift of grace, but assist to the obtaining of it. " His attention was turned to experience ; he observed religious natures ; a system of mere logical speculation had no channs for him. His doctrines, which are scattered through his writings, were design- ed to represent in its simplici^ the ftuth of the Galile- an fishermen, which had been garbled by Ciceronian eloquence. Free will and grace agreed, and hence there was an opposing onesidedness* which maintained either grace alone, or free will alone. Augustine and Pelagius were each wrong in their own way. The idea of the divine justice in the determination of man's lot after the first transgression did not preponderate in Cassian*s writings as in Augustine's, but the idea of a disciplinary divine love, by the leadings of which men are to be led to repentance. He appeals also to the mysteriousness of God's ways, but not as concerns pre- destination, but the variety of the leadings by which €rod leads different individuals to salvation. Nor ia one law applicable to all ; in some cases grace antici- pates (gratia pnevenieni), in othen a conflict precedes, and then divine help comes to them as grace. In no instance can divine grace operate independently of the free self-determination of man. As the husbandman must do his part, but all this avails nothing without the divine blessing, so man must do hu part, yet this profits nothing without divine grace" (Keander, BisL Dognuuj ii, 877). Among his writings are CoQaiionet Patrum^ xxiv, in. which Cassian introduces Germanus and other monks as interlocutors, with himself, in dia- logues on various monastic and moral duties. In the lAth Conference, Cassian, under the person of Chsere- mon, sets forth what has been called his aemi-Pelagian' ism, viz. his views of predestination and grace. The 17tfa Conference defends occasionaiyhilieAood^ as being not contraiy to Scripture : ** A & is to be so esteemed and so used as if it possessed the nature of hellebore, which, if taken in an extreme case of disease, may be healthful, but if taken rashly, is the cause of instant death ; people the most holy and most approved of God have used falsehood without blame," etc. The 20Ui shows several ways of obtaining remission of sins b^ sides through the death and intereession of Christ. He wrote also a treatise, De Incamaticne Christi, lib.Tii, in confritation of Nestorius, about A.D. 430, at the request of Leo, afterwards bishop of Bome. Cassian maintains the propriety of the term ' * Mother of God." The Oif. lationes were translated into French by Saligny (Paris, 1668, 8vo). His works were published at Basle in 1576 ; at Antwerp in 1678; at Rome (cura Petri GiacoonU), 1680 and 1611, 8vo ; at Douai (1616, two vols. 8vo), l^ Alardus Gaznus ; reprinted at Leipsic 1722, foL (tlM best edition). Thej are also in the Biblioth. PotnoN, vol. vii.~Keander, Church Hist, ii, 627-680 ; Hoefer, Nouv. Biographie GMrale, ix, 36 ; Dupin, EccL Writers, 6th century ; Meier, Jean Cassian (S^vsb. 1840) ; Wig- gers, de Johanne Ccusiano, etc. (Rostock, 1824, 1826) ; Wiggers, Augustinismus et Peiagiamsmu, ii, 19, 47, etc ;