THE NEW SCHAFF-HERZOG
of Israel from Egypt and their entrance into the land of promise; the incarnation, passion, resurrection, and ascension of Christ; the descent of the Holy Ghost and the preaching of the apostles; the terror of future judgment, the horror of hell, and the blessedness of heaven; and many other things by which he sought to lead men from the love of the world and to the choice of a good life. He was a very religious man and the manner of his death was in complete accord with his devout and tranquil life. Bede was born before Csedmon's death and lived not far from his monastery; hence his account is worthy of belief. The attempt of Sir Francis Palgrave to show that the story is a mere monk's tale is to be rejected. No doubt a monk named Caedmon lived at Streanasshalch and wrote poetry there, and evidently he was of low origin and unlearned. 'Several poems from a manuscript now in the Bodleian Library — a paraphrase of Genesis of more than 2,900 lines; Exodus, about 600 lines; Daniel, about 800 lines; and portions of the New Testament, including the lament of the fallen angels, Christ's visit to hell, and the temptation of Christ, formerly known as the Christ and Satan — were published by Franciscus Junius (Francois du Jon) at Amsterdam in 1655 and attributed to Csedmon. At present it is conceded that only the first of these poems has any claim to be considered the production of Csedmon, and that even this has been transmitted in an interpolated and much modified form (see Heliand, the, and the Old-Saxon Genesis) ; many think that it contains no work of Caedmon's at all. The hymn mentioned by Bede, however, is preserved in the Northumbrian dialect (Csedmon's own) by a Cambridge manuscript of the Historia ecclesiastica and is the oldest extant Christian poem in a Germanic tongue. (R. Wulker.)
Bibliography: Besides the edition of Junius, the poems of the Bodleian manuscript have been published by the Society of Antiquaries of London — Ccedmon's Metrical Paraphrase of Parts of the Holy Scripture in Anglo-Saxon, with an English Translation, Notes, and a verbal Index by B. Thorpe, London, 1832. The same society also published in their Archceologia, xxiv. (1832), fifty-two plates illustrative of the manuscript, including the illuminations, reissued separately London, 1833. Later editions are by K. W. Bouterwek, 2 vols., Gutersloh, 1849-54, and C. W II. Grein, in his Bibliothek der angelsachsischen Poesie, ii. 316-562, new ed. by II. Wulker, Leipsic, 1894. Grein has also furnished a German translation in alliterative verse in Dichtungen der Angelsachsen stabreimend iibersetzt, Gottingen, 1863. Consult further: Sir Francis Palgrave, in Archmologia, xxiv. (1832) 341-343, reprinted by Cook, pp. 12-13 (see below); W H. F. Bosanquet, The Fall of Man or Paradise Lost of Cadmon Translated in Verse, London, 1860; E. Sievers, Der Heliand und die angelsachsische Genesis, Halle, 1875; R. S. Watson, Ccedmon, the First English Poet, London, 1875; B. ten Brink, Geschichte der englischen Litteratur, i., 2d ed., Strasburg, 1899, Eng. transl., London, 1883; J. Earle] Anglo-Saxon Literature, London, 1884; R. Wulker, Grundriss zur Geschichte der angelsachsischen Litteratur, Leipsic, 1885; idem, Geschichte der englischen Litteratur, Leipsic, 1896; A. Ebert, Allgemeine Geschichte der Litteratur des Mittelalters, vol. iii., Leipsic, 1887; A. S. Cook, in the Publications of the Modern Language Association of America, vol. vi., part 1, pp. 9-28, Baltimore, 1891; Plummer's Bede, ii. 248-258, Oxford, 1896; W. Bright, Early English Church History, pp. 311-316, Oxford, 1897; R. T. Gaskin, Cadmon, the First English Poet, London, 1902. For the striking resemblance between parts of the Genesis and Milton's Paradise Lost, consult I. Disraeli,
Amenities of Literature, pp. 37-50, ed. B. Disraeli, London, 1875; S. H. Gurteen, The Epic of the Fall of Man, a Comparative Study of Cadmon, Dante, and Milton, London, 1896 (gives reduced facsimiles of the illuminations of the Bodleian manuscript).
C^LESTIUS. See Pelagius, Pelagianism.
CiERULARIUS, MICHAEL: Patriarch of Constantinople 1043-58. The exact date and place both of his birth and death are unknown, and few details of his life are certain. During the reign of Michael the Paphlagonian (1034-41) he was banished for conspiracy, but he was raised to the patriarchate by Constantine Monomachus, who hoped to find in him a firm ally. Caerularius, however, strenuously defended the rights of the Church, and his chief importance is due to the fact that his course resulted in the complete cleavage between the Greek and Roman Churches. At the very time when the Norman War gave the Byzantine court and the pope an opportunity to draw more closely together, the patriarch violently suppressed the Latin ritual observed in many cloisters and churches, and renewed the ancient charges of Photius (q.v.) in a letter to the bishop of Trani in Apulia, reserving his special attack for the Roman use of unleavened bread in the Sacrament, which he condemned as Jewish. Leo IX. replied with- a haughty defense of the primacy of Rome, and at Constantine's request an embassy was sent to Constantinople, headed by the Cardinal Bishop Humbert. Their letters were intended to win over the emperor and humble the patriarch, and the feeble Constantine, overawed by Humbert's attacks on the Greek Church, had neither the courage to protect Caerularius nor to oppose him openly. The patriarch, however, refused to yield, and on July 16, 1054, the embassy excommunicated him and all his adherents. After the departure of the envoys, Caerularius regained his prestige with Constantine, and maintained it during the reign of Theodora. Isaac Comnenus, on the other hand, banished him on account of his arrogance in 1058, and he seems to have died shortly afterward. In addition to the letters already mentioned, Caerularius was the author of some decretals (De episcoporum judiciis, De nuptiis in septimo gradu non contrahendis, De sacerdotis uxore adulterio polluta; edited by Rhalles and Potlis, " Collection of Canons," v. 40-47) and a few writings still preserved in manuscript (De missa, Opus contra Latinos ; listed by Fabricius, Bibliotheca Grocca, ed. Harles, xi. 195-197). (Philipp Meyer.)
Bibliography: C. Will, Acta et scripta de controversial
ecclesice , ., Marburg, 1861; J. Hergenrother, Photius, vol. iii., Regensburg, 1869 (rich in original matter); A. Pichler, Geschichte der kirchlichen Trennung zwischen dem Orient und Occident, 2 vols., Munich, 1864—65; R. Baxmann, Die Politik der Papste, vol. ii., Elberfeld, 1868-69; W Fischer, Studien zur byzantinischen Geschichte des elften Jahrhunderts, Plauen, 1883; K. Krumbacher, Geschichte der byzantinischen Litteratur, passim, Munich, 1897.
CffiSARIUS OF ARLES: Bishop "of Aries; b. at Chalon-sur-Sa6ne (33 m. n. of Macon) 469 or 470; d. at Aries (44 m. n.w. of Marseilles) Aug. 27, 542. Little is known of his life before his eighteenth year, but at the age of twenty he went to the famous cloister on the island of Lerins, although it was now