tion is that of Attdover (1887, 2 toIs. Svo), dudes all the published writings of Cudwovthf bat k» no index. See Birch, Life of CudwoHk (prefixed t most editbns of his works) ; EngL C^doputdim ; ]fa«> intosh. Ethical PhUotophy, p. 78.
CaJaoitUi (properly De Cujas), Jacques, a di<a- guished teacher of canon law, was bom in 152^ .- Toulouse. He became in 1554 a professor of lav . Cahors, in 1565 at Bourges, in 1567 at Valence, a in 1575 again at Bourges. The civil war In Fna^ induced him shortly after to go to Paris, where be lif received permission to give lectures on law. In 1^ he once more returned to Bourges, where he ttuxa- fbrth remained, notwithstanding the most pnfiu^ ofifers ft-om the University of Bologna. He ^ed On. 4, 1590. Cujacius was the most famoos tendkm d 6c Roman law in the sixteenth century, and ^mrtps^ tion attracted large numbers of students from all eaa- tries of Europe. He corrected mnnerons peaaageB 'J the Roman law-books from the more than 500 msm- scripts which he had collected, and a great many oU scure points were by him for the first tfane elncidktt-f. He gained the love of the thousands of his pupils t:> i rare degree by the affectionate attenticm which he pu to the welfare of each. From the theological coctr> versies of his time he cautiously abstained, tboniJi Ik was always a steadfast adherent of the cause of Hesrr lY. In his will he referred his wife and his dss^ ter to the letter of the pure Bible, without note .t comment, as the sole rule of their fiuth. He publisbed himself a collection of his works (Paris, 1577), whki. however, is not complete. The editions by Colomlift (Paris, 1617 and 1684) does likewise not coDtahi t£ the worlcs of Cujadus. A complete edition was fff«- pared by Fabroti (Paris, 1658, 10 vols.), which has kt> eral tunes been reprinted, with some additioos (l«le<t edition, Prato, 18 vols. 1886). A life of Cujadoa wu published in 1590 by Papyrins Masson, bot the bat account of Cujacius is by Saint Prix (appendix to h> work Histoire du droit Honuxin, Paris, 1821 ; aa ex- tract horn this, in German, by Spangenberg, Cufatim a. seine Zeitgenossen, Leipz. 1822). — Brockhans, Om- versations-Lex. s. v. ; Wetzer u. Welte, Kirek,^Lex. i 988.
Colbertson, Matthew Soipsok, H.D., a Pr«- byterian minister and missionary, was bom at Chaa- bersburgh, Ps., Jan. 18, 1819, and was edocated at tbe Military Academy, West Point. While serriag ss lieutenant of artiUexy he made a religions proifessaos, and went to the Theological Seminary at Princeloa, where he graduated in 1844. In that year be wl$ licensed and ordained as missionary to China. He labored, together with Bridgeman, for several yeanti preparing a revised translation of the Scriptures is Chinese ; and wrote Darkness in the Fhwery Lamij m- ReHgious Notions and Popular Superstitions m Norik China (N. T. 1857, 12mo). He died of cholera, Au- gust, 1862.— Wilson, Presb. Almanac, 1863, p. 16S.
Culdeeft. The name Culdee is variously dedved and explained by several different authorities. Ebfard gives '* Kile De*'— *' man of God ;** Dr. Biaan, **Gi[W De''— ** servant of God." But the latest, and perfai!« best authority, giv^ us Cuildich as the only name ii the Culdees known among native Celts. Ihis wod means *'a secluded comer;" a Culdee, tberelbre, t< ** the man of the recess." This accurately enou^ de- scribes the Culdees' mode of life ; though not monks, they were in a certain sense recluses.
The Scottish Church, when it first meets the eye of civilisation, is not Bomish, nor even prelatical. Wbes the monk Augustine, with his forty missionaries, is the time of the Saxon Heptarchy, came over to BiiL- ain under the auspioes of Gregory, the bishop of Rsa^ to convert the barbarian Saxons, be found the ncitls em part of the island already well-nigh filled villi Christians and Cliristian institutions. These Ckxis-
CULDEES
601
CXJLDEES
%j[kB -were the Ouldeea, whose ohief seat was the little l&nd of Hi or lona, on the western coast of Scotland. D. Irish presbyter, Colnmba, feeling himself stirred itb. misaionary zeal, and doubtless knowing the Tetched condition of the savage Scots and Picts in Le yecur 565, took with him twelve other missionaries, ad passed over to Scotland. Thej fixed their settle- lent on the little island jast named, and from that oint became the missionaries of all Scotland, and ven penetrated into England. Before the end of the tb. century they had filled the country with their in- titutions, and subjected it, at least nominally, to ybrist. Invited to England by Oswald, king of Nor- hnmberland, to preach the Grospel to his people, they ent Gorman, who failed because of too great anster- ty of behavior, and then Aldan, who, without know- ug the people^s language, succeeded, and proved him- «lf one of the noblest of missionaries. The people in ;lie south of England converted by Augustine and his Lssistants, and those in the north who had been won t>y Culdee labor, soon met, as Christian conquest ad- vanced from both sides ; and when they came togeth- er, it was soon seen that Roman and Culdee Christi- inity very decidedly differed in a great many re- 3i>ect8. The Culdees, for the most part, had a simple and primitive form of Christianity, while Rome pre- sented a vast accnmuladon of superstitions, and was arrayed in her well-known pomp. The result was, that in England the Culdee soon gave place to the Ro- man, and retired to his Northern home. Colnmba no doubt chose the little island of lona as a place of safe- ty from barbarian attack, as also because it was near to Ireland, whence he had brought his divine message. Besides, the loneliness of a small island in the sea was favorable to meditation, and accorded with the ascetic tendencies which at least touched the best men of those ages. The institution set up by Columba has been called a monastery, but, in truth, it had no claim to that name. True, the members of the community lived In cells, to which they retired for devotion and study, but this no more made them monks than a similar lifb makes monks of theological students of our own day. The Culdee recluses were not pledged to celibacy ; many of them were married ; many of them were succeeded in office by their own sons ; they were not dedicated Ibr life to their calling, but were fl«e at any time to change it for another. Their families did not live within the sacred enclosure, but the husbands, their work within being done, passed out to spend the rest of their time with their families. Nor, indeed, was the aim of the institution at all kindred to that of monachism. The monk generally retires for his own improvement solely ; he is weary of the world, and will have no more contact with it. He renounces it. The Culdee went to lona that in quiet, with med- itation, study, and prayer, he might fit himself for go- ing out into the world as a missionary. Indeed, lona was a great mission institute, where preachers were trained who evangelized the rude tribes of Scotland in a very short time. To have done such a work as this in less than half a century implies apostolic ac- tivity, parity, and success. With the exception of the principal men, they must have been much more out of their cells than in them. Traces of the schools and churches they established are found all over Scotland. The reason of this freedom fhmi Romish asceticism may be found, at least in part, in the doctrines of these men. They had no dogma of purgatory, no saint wor- ship, no works of supererogation, no auricular oonftes- sion, or penance, or absolution ; no mass, no transub- stantiation, no "clirism" in baptism, no priesthood, and no third order (bishops). They knew nothing of any authoritative rule except the Holy Scriptures. " These were held to be the one standard of truth, and were made by the missionaries a subject of close and constant study. Colnmba^s own home work and that of his disciples was transcribing tlie Scriptures. These