RELIGIOUS ENCYCLOPEDIA
Cambridge Platonists Cameron
ui every era there is reference to the manifold uses of camels (e.g., II Kings viii. 9; Isa. xxx. 6; I Chron. xii. 40; Ezra ii. 67; Neh. vii. 69). To the poet the camel in its wild raging during the rutting season is an image of the nations which in their blind passion are devoted to strange gods (Jer. ii. 23). I. Benzinger.
Bibliography: H. B. Tristram, Natural History of the Bible, p. 58 sqq., London, 1867; idem, Survey of Western Palestine, Fauna and Flora, ib. 1884; H. Blackburn, BibleBeasts and Birds, ib. 1886; J. G. Wood, Bible Animals, ib. 1883; idem, Domestic Animals of the Bible, ib. 1887; H. C. Hart, Animals of the Bible, ib. 1888; A. E. Knight, Bible Plants and Animals, ib. 1890; DB, i. 344-345; EB, i. 633-636.
CAMERA APOSTOLICA. See Curia, § 2.
CAMERARIUS, ca"me-ra'ri-us (CAMERMEIS- TER), JOACHIM: Protestant humanist; b. at Bamberg Apr. 12, 1500; d. at Leipsic Apr. 17, 1574. He was descended from an old Bamberg family and was educated there till his thirteenth year, when his parents sent him to the University of Leipsic, where he devoted himself chiefly to the study of Greek under Richard Crocus, Johann Metzler, and Peter Mosellanus. Subsequently he removed to the University of Erfurt, where he joined the circle of the humanists, became master of arts (1520), and was highly esteemed and admired for his knowledge of Greek. In 1521 he went to the University of Wittenberg, where he became intimately acquainted with Melanchthon. In 1525 he accompanied Melanchthon on his journey to the Palatinate, and thence proceeded to Basel to pay homage to Erasmus. In the same year he left Wittenberg and went to Bamberg. From here he accompanied Canon Fuchs on a journey to Prussia (1525) and in 1526 was called, upon recommendation of Melanchthon, to the gymnasium of Nuremberg as teacher of Greek and expounder of the Latin historians. A visit to Melanchthon at Speyer in 1529 during the diet held at that city brought him into immediate contact with the ecclesiastical and political affairs of the time; he also took part in the Diet of Augsburg in 1535. Conditions at Nuremberg did not satisfy him, although he had intercourse with men like W. Pirkheimer, W Linck, Osiander, Lazarus Spengler, and Albrecht Durer. As early as 1528 he complained of the coldness and indifference toward the humanistic sciences on the part of his contemporaries. His school also did not make progress, and in 1535 he gladly followed a call to Tubingen, where he found a fruitful field for his activity as teacher. In 1541 he removed to Leipsic. Although Camerarius took part in the ecclesiastical dissensions of the time, his chief importance lies in the field of humanism and pedagogics. In his first pedagogical treatise Prcecepta honestatis atque decoris puerilis (1528) he emphasized as a true disciple of Melanchthon humanistic education as a necessary preparation for all later vocations, but humanistic education, as he holds, has its foundation in the reverence of God. In accordance with his view that the Christian religion should be taught alongside of the rudiments of the languages, he edited the chief articles of Christianity in Greek hexameters, translated the Augs-
burg Confession into Greek and composed a catechism in the same language. His biographical works are of great value as sources, and show that he was a keen observer, especially his Narratio de Eobano Hesso, etc. (Nuremberg, 1553), Narratio de Georgio Principe Anhaltino (Leipsic, 1555), and his famous writing De Philippi Melanchthonis ortu, totius vita curriculo et morte, implicata rerum inemorabiliwn temporis illius hominumque m.entione narratio (Leipsic, 1566; best ed. with copi-
ous notes by S. T. Strobel, Halle, 1777; the text reprinted by A. F. Neander, Berlin, 1841). Another prominent work, measured by the standards of his time, is his Historica narratio de Fratrum Orthodoxorum ecclesiis in Bohemia, Moravia et Polonia,. which was first edited in 1605 by his grandson Joachim Ludwig Camerarius and is still valuable. Camerarius also edited (though badly) the letters of Melanchthon (Leipsic, 1569), and rendered great services to historical research by his collection of letters from the time of the Reformation, which was continued by his son. (T. Kolde.)
Bibliography: E. C. Bezzel, Joachim Camerarius, Nuremberg, 1793; H. J. Kammel, Joachim Camerarius in Nurnberg, Zittau, 1862; F. Seckt, Ueber einige theologischen ■ Schriften des J. Camerarius, Berlin, 1888; KL, ii. 1758- 1761; ABB, iii. 720 sqq.
CAMERLINGO (CAMERLENGO). See Curia, § 1.
CAMERON, GEORGE GORDON: Free Church of Scotland; b. at Pluscarden (a village near Elgin, 71 m. n.w. of Aberdeen), Elginshire, Sept. 13, 1836. He was educated at University and King's College, Aberdeen (M.A., 1860), Free Church College, Aberdeen (1860-62), and New College, Edinburgh (1863-65). He was a tutor on the Continent in 1862-63 and in 1865-66 was assistant minister in Leghorn, Italy. He was then assistant minister in Dundee, Scotland, for a year and at Kuthrieston, Aberdeen, in 1867-69, and after another year as temporary professor of Hebrew in Free Church College in 1869-70 was assistant minister for brief periods at St. Andrews, Edinburgh, London, and North Leith in 1870-71. In the latter year he was ordained associate minister of St. John's Free Church, Glasgow, and retained this position until 1882, when he was appointed to the chair of Old Testament language and literature in the United Free Church College, Aberdeen, where he still remains. He is a member of various committees for the general work of his sect, and has written, in addition to contributions to periodicals, Memorials of John Roxburgh (Glasgow, 1881).
CAMERON (CAMERO), JOHN: Scottish theologian; b. at Glasgow c. 1579; d. at Montauban, France, 1625. He studied at Glasgow and began to give lessons in Greek there at the age of twenty. In 1600 he went to Bordeaux and was soon appointed professor of the humanities at Bergerac. From 1601 to 1603 he was professor of divinity at Sedan. Then he returned to Bordeaux and received a scholarship enabling him to complete his theological studies. He became tutor in the family of Calignon and went with his pupils to Paris, Geneva, and Heidelberg. At the university of the last-named place on Apr. 4, 1608, he supported in a a public discussion theses de triplici Dei cum ho-
Cameron
Camisards