THE NEW SCHAFF-HERZOG
sacra was prepared by G. J. L. Vogel and J. G. Scharfenberg (3 vols., Halle, 1775-86). His third important writing was the Diatriba de veris et antiquis Hebnrorum Uteris (Amsterdam, 1645), in which he proved the priority of the Samaritan script over the square characters and frhus refuted the treatise of the younger Buxtorf, De litterarum Hebraicarum genuine/ antiquitatc (1643). In these writings Cappel discussed problems which were of the utmost importance to the Protestants in their controversy with the Roman Catholics. Of his opponents the younger Buxtorf was the most important, and had practically all the theologians of Germany and Switzerland on his side, while many prominent scholars of France, England, and Holland defended the views of Cappel. The first sentences of the Helvetic Consensus Formula of 1675 are directed against Cappel, the greater number of the rest being aimed at Amyraut. In later times a fairer and calmer judgment prevailed concerning the investigations of Cappel, and his results are now generally accepted. A list of his printed and imprinted works is given by his son Jacques in the Commentarii noted above. Special mention may also be made of his Templi Hierosolymitani delineatio triplex and Chronologia sacra (both contained in Walton's Polyglot), as well as of his Historia apostolica illustrata (Geneva, 1634). [His Pivot de la foi et religion (Saumur, 1643) was translated into English by P Marinel (London, 1660).]
Carl Bertheau.
Bibliography: Nieeron, Mi-moires, vol. xxii.; Biographie uniierselle, vii. 75-80, Paris, 1813; I. A. Dorner, Geschichte der protestantischen Theoluaie, pp. 450 sqq., Munich, 1867, Eng. transl., Edi ib -rg.,, 1880; L. Diestel, Geschichte des Alten Testaments in der christlichen Kirche, pp. 336 sqq., 346 sqq., Jena, 18d,S; G. Schnedermann, Die Controverse des L. Cappellus mil den Buxtorfen, Leipsic, 1878; C. A. Briggs, Study of Holy Scripture, pp. 222 sqq., New York, 1899.
CAPREOLUS, JOHANNES: The most distinguished Thomist theologian of the fifteenth century; d. 1444. Little is known of his life. According to Quetif, he joined the Dominican order at Rodez. The subscriptions of the four books of his Defensiones (first printed in Venice, 14.N3), where he is described as of Toulouse, tell that lie finished the first book in 1409 at Paris, where he was then lecturing, the others at Rodez in 1426, 1428, and 1433. So. at least, Quetif asserts; but an extant copy of the editio prince pa assigns the composition ■of the first three books to 1409, and the fourth to 1432, no place given; and the second edition (Venice, 1514-15) gives 1409 for the first two, 142.S and 1432 for the others, all in Paris. The diversity renders all the dates uncertain; nor can we be sure of the date (Apr. 6, 1444) assigned to his death by an inscription on his tomb at Rodez, of evidently later composition. The Dominicans of Toulouse assert that he was for some time at the head of their stud ium ijencnde. (A. Hauck.)
Bibliography: J. Qw'tif and J. Echard, Scrip/ores ordinis prwdicatorum, i. 795 sqq., Paris. 1719; K. Werner, Der heilige Thomas von Aquino, iii. 151 sqq., Regensburg, 1S5S).
CAPTIVITY OF THE JEWS. See Israel, History of, I., § 9.
CAPUCHINS: A branch of the order of Franciscans, founded in the third decade of the sixteenth century by Matteo di Bassi, an Observantine Franciscan. Repeated attempts had been made since the fourteenth century to restore the primitive strength and simplicity of the Franciscan rule, and one of these movements was concerned especially with the habit of the order. In connection with this attempted reform, Matteo was told by a brother monk that the cowl worn by St. Francis differed essentially from that adopted Early by his order. Matteo thereupon left History, his monastery of Montefalcone and hastened to Rome, where in 1526 he obtained permission from Clement VII. to wear a pyramidal hood and a beard, to live as a hermit, and to preach wheresoever he wished, on condition that he should report annually to the provincial chapter of the Observantines. Matteo's example was followed by his fellow Observantines Lodovico and Raffaelle di Fossombrone, both of whom received similar privileges from the pope; and the three, soon joined by a fourth, found a home with the Camaldolites and the duke of Camerino. Through the duke's influence, they were received among the Conventuals in 1527, whereupon Lodovico and Raffaelle returned to Rome and obtained from the pope the bull of May 18, 1528, by which they were permitted to preach repentance, have the care of souls, especially of abandoned sinners, and form a congregation with the privileges already granted them. They were freed, moreover, from the Observantines and placed under the control of the Conventuals, since their vicar-general must be confirmed by the general of the Conventuals, while they were to receive visitations from the Conventuals and were obliged in their processions to march under the cross either of the Conventuals or the parish clergy. The members of the new order speedily became conspicuous by their long beards and pointed hoods or capuches, whence they were termed Capuchins in ecclesiastical documents as early as 1536 (Capucini ordinis fratrum minorum or Fratres minores Capucini). Their first monastery was given them by the duchess of Camerino, but by 1529 they possessed four houses and in the same year their first chapter was convened. At the same time the rules of the order were drawn up, and thenceforth remained essentially unchanged.
The Capuchins were required to preserve the primitive service, to refuse all compensation for singing mass, to devote two hours daily to silent prayer, to observe silence throughout the day with the exception of two hours, to practise flagellation, to beg only what was necessary for each day, to provide only for three or at most seven days, and never to touch money. The use of meat and wine in strict moderation was allowed, but Rule. the friars were forbidden to beg for meat, eggs, or cheese, although they might accept them when they were offered. The habit was to be poor and coarse, and the brothers, who might ride neither on horseback nor in wagons, were required to go barefoot, sandals being allowed only in special cases. The monasteries, which were to contain at most ten or twelve friars each,