THE NEW SCHAFF-HERZOG
raphy, London, 1867 (" perhaps the most able mono- £-rn?ii of Catholic history "); J. A. Froude, History of England, vol. xi., chap, xxviii., London, 1870; E. L. Taunton, The History of the Jesuits in England, 1680- 1775, ib. 1901; J. Gillow, Bibliographical Dictionary of the English Catholics, i. 376-392, London, n.d. (a full list of Lis works is appended); DXB, viii. 39S-402.
CAMP-MEETINGS: Religious gatherings held in a grove, usually lasting for several days, during which many find shelter in tents or temporary houses. The main features are the open-air preaching, the night prayer-meetings, and the freedom of the life. They are not now so common as formerly. The first meeting of the kind is said to have taken place in Kentucky, on the banks of the Red River, in 1799, under a Presbyterian and a Methodist minister. These denominations at first used them in common; but gradually the Presbyterians withdrew, and they became almost exclusively Methodist and Baptist gatherings. In recent times the Methodists have purchased tracts of land in desirable locations on the seaboard or inland, and turned them into parks, with comfortable houses, streets, post-offices, meeting-places, Biblical models, etc., and there in the summer many persons live, and there the religious gatherings of different kinds are held daily. Thus the primitive camp-meeting is continued in an improved form. The credit of introducing campmeetings into England is due to the Rev. Lorenzo Dow (q.v.), an eccentric though able minister of Methodist views, who in 1807 proposed it in Staffordshire. Two Methodists, William Clowes and Hugh Bourne, were so impressed with the advantages of this style of service that they persisted in holding them after they were disapproved by the Wesleyan Conference in 1807; for doing which they were finally expelled. In 1810 they founded the Primitive Methodists, which body uses the campmeeting The Irish Wesleyans commenced using them in 1860. Bibliography: S. C. Swallow, Camp-M eetings: their Origin,
Hist., and Utility, also their Ferrersani, New York, 1878.
CAMUS, ca"mu', de Pont Carre", JEAN PIERRE:
French prelate; b. in Paris Nov. 3, 1584; d. there Apr. 2.5, 1652. He became successively bishop of Belley 1609, abbot of Aulnay in Normandy 1629, but retired to the Hospital des Incurables in Paris 1651. He was an extremely prolific writer. The catalogue of his writings (Paris, 1653) contains 186 titles. Among them are many moral romances, which were admired in his time, and some translated into English, but are now forgotten. He is still remembered for his satirical pamphlets against the mendicant orders, e.g., Disappropriation Claustrelle and Pauvretr Evangelique, which were elaborately refuted in Anti-Camus (Douai, 1634), and especially for the fruit of his great intimacy with Francis of .Sales, L'Esprit du bien-heureux Francois de Sales (6 vols., Paris, 1641, new ed., 3 vols., 1840, abridged by Collot, 1737; Eng. transl. of abridgement, The Spirit of S. Francis de Sales, London, 1880). His dogmatic work in the Latin translation Appropinquatio Protestant i urn ad Ecclesia/n Catholico-Romanam is in vol. v. of Migne's Cours de theologie. Bibliography: F. Boulus, Camus, Lyons, 1879.
CANA. See Galilee, II., § 4.
CANAAN, CANAANITES.
The Name (§ 1). The Hittites (§ 7).
Language and Religion (§ 2). The Hivites (§ 8).
Commerce (§ 3). The Horites (§ 9).
Political Relations (§ 4). The Perizzites (§ 10).
TheEarlier Inhabitants(§ 5). The Geshurites (§ 11).
Peoples Mentioned in the The Conquest by the He- Bible (§ 6). brews (§ 12).
Canaan, Canaanites, are names given in the Old Testament and elsewhere to the land acquired by the Hebrews and to the pre-Hebraic people who occupied it. Apart from a few cases of personification, Canaan is the general name applied to the country (Judges v. 19; in JE, Gen. xlii.; in P, Gen. xi. 31). It is formed from Kana' with the addition of the n denoting place; the simple form does not occur in the Old Testament, but there is abundant evidence in the Amarna tablets and elsewhere that it was used. It is also clear that it was not originally a proper name. The significance of the word is not clear, though many attempts to discover it have been made. It seems in some places to have the signification of "Lowland" (Num.
xiii. 29; Josh. v. 1; Zeph. ii. 5). In i. The some of the Egyptian inscriptions the Name. word is used to denote the part of
Asia under Egyptian control, including Phenicia; but the general custom of Egyptians was to designate southern Syria by Ilaru and northern Syria by Rutennu. In the Amarna tablets it means what is now understood by Syria. Old Testament usage varies. In Gen. x. 19 (JE) it includes Phenicia, the land of Israel, and Philistia, with boundaries undefined on the north, a usage followed generally by D, though Deut. xi. 24 extends the eastern boundary to the Euphrates. The general statement is justified that in the Old Testament the name is used to designate what is now meant by Syria, without very definite boundaries, generally excluding lands east of the Jordan. And Canaanites designated the people who inhabited the land of Canaan, except that E uses "Amorites " (q.v.) to express this meaning.
The question is suggested whether the Canaanites had anything in common apart from their dwelling in the land so designated. Isa. xix. 18 mentions " the language of Canaan," a phrase which implies that a common language was there used. Of course there were dialectical differences, say, between the north and the south, but these were not such that the inhabitant of one part could not understand the inhabitant of another. Historic and inscriptional evidence bears this out. Besides unity of language there was a common conception of religion. The deities were originally nature-powers such as the sun, the heavens, the
moon, thunder and lightning. With
2. Language advance of civilization they blended,
and while worship was still offered at nu-
Religion. merous local shrines. At these the
proper names of the deities were not generally used, the gods were spoken of as the Ba'al "Lord" or the Ba'alah "Mistress" of the place, e.g., Baal-Hermon, " Lord of Hermon." The places of worship were the tops of the hills (see High Places). Near the altar stood a sacred stone or tree or pillar. If there were an image of