RELIGIOUS ENCYCLOPEDIA
Cabala Caedmon
It is now recognized that the concepts of God and the creation are entirely divergent in the Cabala and Christianity; the first triad of the sefiroth does not actually correspond to the Trinity, nor does the Christian doctrine of Christ as the Son of God find an analogue in the Adham kadhmon of the Cabala. According to Christianity, redemption is possible only through Christ, while the Cabala postulates that man can save himself by his mystic influence on God and the world of light through rigid observance of the law, asceticism, and similar agencies. (August Wunsche.)
Bibliography: The literature up to about 1860 is arranged in J. Fiirst, Bibliotheca judaica, iii. 329-335, Leipsic, 1863. The best book in Eng. is C. D. Ginsburg, The Kabbalah, its Doctrines, Development, and Literature, London, 1865. A most valuable work is A. Franck, La Kabbale, ou la philosophie religieuse des Hebreux, 3d ed., Paris, 1892 (Germ, transl., Leipsic, 1844). Of older literature the following may be mentioned: J. F. Buddeus, Introductio ad historiam philosophic Hebrceorum, Halle, 1721; J. Basnage, Histoire de la religion des Juifs, vol. iii., Rotterdam, 1707-11; J. F. Kleuker, Ueber die Natur und den Ursprung der Emanationslehre bei den Kabbalisten, Riga, 1786; F. A. Tholuck, De ortu Cabbala;, vol. i., Hamburg, 1837. Of later literature the following are suggested as worthy of study: A. Jellinek, Beitrage zur Geschichte der Kabbala, 2 vols., Leipsic, 1852 (of great value) idem, Auswahl kabbalistischer Mystik, ib. 1853; J. W. Etheridge, Jerusalem and Tiberias, Sora and Cor- 'dova, London, 1856; S. Munk, Melanges de philosophie juive et arabe, pp. 461-511, Paris, 1857; G. des Mousseaux, Le Juif, pp. 509 sqq., ib. 1869; C. Siegfried, Philo . . als Ausleger des Alten Testaments, Jena, 1872; F. Ueberweg, History of Philosophy, i. 417, New York, 1876; F. Weber, System der nltsynagogalen palastinischen Theologie, Leipsic, 1880; L. Wogue, Histoire de I'exegese biblique, Paris, 1881; Die Kabbala. Ihre Hauptlehre, Innsbruck, 1885; Simeon ben Yochai, Kabbala denudata. Kabbalah Unveiled, London, 1887; I. Meyer, Qabbalah; Philosophical Writings of Solomon . Gebirol or Avicebron and their Connection with the Hebrew Qabbalah, Philadelphia, 1888; P. Bloch, Geschichte der Entwickelung der Kabbala, Trier, 1894; J. Hamburger, Real-Encyklopadie filr Bibel und Talmud, Leipsic, 1896-1901; The Canon; an Exposition of the Pagan Mystery Perpetuated in the Cabala, London, 1897; M. Mielziner, Introduction to the Talmud, Cincinnati, 1897; J. H. Weldon, The Cabbala of the Bible, 1897-1900; C. A. Briggs, Study of Holy Scripture, chap, xviii., New York, 1899; W. Begley, Biblia cabalistica, London, 1903; E. Bischoff, De Kabbala Inleiding totde joodsche mystiek, Amsterdam, 1906; S. A. Binion, The Kabbalah, in World's Best Literature, ed. C. D. Warner, pp. 8425-42; JE, iii. 456-479, where other literature is mentioned. At the head of the article in Hauck- Herzog, RE is a very full list of works, including periodical literature.
CADALUS: Antipope. See Honorius II., antipope.
CADMAN, SAMUEL PARKES: Congregationalist; b. at Wellington (30 m. n.w. of Birmingham), Shropshire, England, Dec. 18, 1864. He was educated at Richmond College, London, graduating in theology and classics in 1889, and held successive Methodist pastorates at Millbrook, N. Y. (1890- 1893), Yonkers, N. Y. (1893-95), and the Metropolitan Temple, New York City (1895-1900). He then became pastor of the Central Congregational Church, Brooklyn. His theological position is that of a liberal-conservative.
CADOC (Cadocus, Docus): A Welsh saint, called "the Wise," son of a chieftain of South Wales and cousin of St. David of Menevia; d., according
to one account, at his monastery of Llancarven (near Cowbridge, 10 m. w.s.w. of Llandaff , Glamorganshire), according to others, as a martyr atBeneventum, 570 (?). He early devoted himself to the religious life, refused to succeed his father in his principality, studied under Irish scholars at home, and visited Ireland, Scotland, Rome, and Jerusalem in quest of instruction. He founded the monastery at Llancarven and made it a famous center of learning. Tradition associates him with David and Gildas (who was one of the teachers at Llancarven) as training the " second order of Irish saints " (see Celtic Church in Britain and Ireland, II., 2, § 1) and thus influencing the church life of Ireland. One of the earliest monuments of the Welsh language is The Wisdom of Cadoc the Wise, a collection of proverbs, maxims, and the like (in The Myvyrian Archaiology of Wales, ed. O. Jones, E. Williams, and W. O. Pugh, iii., London, 1807; newed., Denbigh, 1870, 754 sqq.). The Fables of Cadoc the Wise may be found in Iolo Manuscripts, ed. E. Williams (London, 1848).
Bibliography: Lanigan, Eccl. Hist., i. 489-492; W. J. Rees, Lives of the Cambro-British Saints, 22-96, 309-395, 468, 587, Llandovery, 1853; A. P. Forbes, Kalendars of Scottish Saints, pp. 292-293, Edinburgh, 1872.
CjECILIANUS. See Donatism.
CAEDMON: The first Christian poet of England and, with the exception of Cynewulf (q.v.), the only Anglo-Saxon versifier whose name is known; d. about 680. All information concerning him comes from Bede, who states (Hist, eccl., iv. 24) that he was a brother in Hilda's monastery at Streanaeshalch (see Hilda, Saint) and learned the art of song, not from men, but from God. Till well advanced in years he lived a secular life, and he often left a merry company where all were called on to sing in turn, feeling his inability to comply. On one such occasion he went from the hall to the stable, it being his duty that night to watch the animals, and in his sleep he saw some one standing before him and commanding him to sing of the Creation — which he thereupon was enabled to do, reciting an original poem, which Bede gives in Latin translation.1 On awaking Caedmon remembered the poetry of his dream, and proceeded to add more of the same purport. Being brought before the abbess Hilda, he related his vision, and, at the request of the learned men there present, put passages of Scripture which they repeated to him into excellent verse. Thereupon he was received into the monastery and instructed in the Biblical stories, large portions of which he subsequently versified. Among these were the creation of the world, the origin of man, and the whole history of Genesis; the departure of the children
1 " Now ought we to praise the founder of the heavenly kingdom, the power of the Creator, and his wisdom, the deeds of the Father of Glory; how he, since he is God eternal, is the author of all things wonderful, and the one who first created the heaven as a roof for the sons of men, then the earth — the almighty guardian of the human race." Bede explains that he gives the sense, not the order of words, and wisely remarks that no verses can be transferred verbatim from one language to another, no matter how well it may be done, without losing much of their beauty and power.
Csedmon Caesarius of Aries