cabbage tree, otherwise called the palmetto (Sabal Palmetto). See ARECA; PALMETTO; PALM.

CABBAGE TREE. See ANDIRA.

CAB'BALA (ML., Heb. qabbālāh, reception, as of traditional doctrine, from qibbel, to receive, accept, admit). The designation of a mystical system of philosophy which arose among the Jews at the beginning of the common era, as a reaction against the sober and austere form assumed by Rabbinical Judaism. It attained a great vogue after the twelfth century, spread among Christian scholars in the fifteenth and sixteenth centuries, and still prevails among the Jews of eastern Europe, though now dying out. Its adherents claimed that their doctrine rested on a revelation made to Abraham and, according to others, to Adam through the angel Raziel. The teachings were orally transmitted to the days of Moses, who in turn transmitted them to Joshua. By Joshua they were communicated to the 70 elders, and since that time passed down without interruption through chosen individuals until circumstances arose which rendered it desirable to convey the mystic lore in permanent written form. There are two written sources recognized by the Cabbalists: (1) the Sefer Jezirah, 'Book of Creation,' and (2) Sefer Zohar, 'Book of Light,' commonly known as the Zohar. The former is ascribed to Rabbi Akiba (died 135 A.D.); the latter to Simeon ben Jochai, a pupil of Akiba. The Sefer Jezirah is couched in a Hebrew similar to that found in the Mishna, but the work now extant under that name cannot date back earlier than the eighth century and may be considerably later; the Zohar, written in a rather obscure Aramaic, belongs to the twelfth or thirteenth century of our era and was probably composed by Moses de León of Spain. The Sefer Jezirah consists of a series of monologues ascribed to Abraham, in which the patriarch sets forth how he came to the recognition of the true God and then establishes in a series of aphorisms the harmony between created things on the one side, the 32 ways of wisdom, the 10 fundamental numbers, and the 22 letters of the Hebrew alphabet on the other, as manifested by the divine will. A Sefer Jezirah is referred to in the Babylonian and Palestinian Talmuds; but while it can hardly be identical with the book now extant under that name, yet our Sefer Jezirah represents a point of view which is not far removed from the tendency manifested in certain portions of the Talmud itself to interpret the doctrines of Judaism in a mystical sense. Ezekiel's vision of the heavenly chariot drawn by cherubim (see CHERUB), and the mysteries of creation as described in Genesis, furnished the points of departure for mystical speculations regarding the divine nature. The dangers involved in such speculations were recognized by the rabbis, and yet we find the best of them prone to indulge in them. The significance attached in the Sefer Jezirah to the letters of the alphabet is paralleled by the principle of Gematria (the term for the numerical sum of the letters comprising a word), which is recognized in the Talmud as an exegetical principle. The Sefer Jezirah, however, passes far beyond the current of mystic thought to be detected in the Talmud. It endeavors to explain all things as an emanation of the one Being, and that nothing exists but this Being and its manifestations. Passing still further, it endeavors to show the evolution of one Being itself, which, becoming con

scious of itself, is transformed from a virtual into an actual Being, capable of manifesting itself. The manifestations of its Being are of two kinds as thought and as word. As thought, it is the general intelligence; as word, it includes the general as well as the specific ideas, distinguished from one another and expressed by combinations of the letters of the alphabet. The teachings of the Sefer Jezirah may be summed up as follows: 1. There are four fundamental principles, one always the emanation of the other. (a) The first is the breath of the living God, without beginning or end; (b) breath of breaths, a condensation of the primeval breath; (c) primeval waters, an emanation of the breath of breaths; (d) primeval fire, arising from the primeval waters. 2. Everything in the universe forms an external circle. Primeval elements are combined and again dissolved. 3. In all manifestations the law of contraries prevails. These doctrines are more fully developed, considerably amplified, and set forth in great detail, in the Zohar, which has been properly designated as the Bible of the Cabbalists. The name is based on Dan. xii. 3, with which verse the book begins. The Zohar is in the form of a homiletical commentary on the 54 divisions into which the Pentateuch is, according to Jewish tradition, divided. The Old Testament characters and events are not interpreted in a literal sense, but everything is viewed as symbolical. Mystical thoughts are woven into the sacred name of God, each letter being specially taken up, and even the vowels and accents do not escape this process of interpretation. There are various older books than the Zohar in which the Cabbalistic doctrines are set forth, and numerous later ones; but there is none which enjoys such authority among Cabbalists.

In its developed form, and on the basis of the various works which, besides the Sefer Jezirah and the Zohar, may be regarded as authoritative sources, the religious philosophy of the Cabbala may be summarized as follows:

1. In regard to God, the Cabbala teaches that He is the original principle of All Being, without end and without limitations. Hence the common designation of God in Cabbalistic works is En-Sof, i.e., without end. He is absolutely perfect and unchangeable. Human wisdom cannot fathom His Being, and hence no definition can be given of Him nor any conception be formed of Him. He is the Secret of Secrets, the First of the First, the Oldest of the Oldest, the Ultimate Principle.

2. Creation, according to the Cabbala, is a process of emanation. There are 10 divine emanations, known as the 10 Sephiroth (lit., enumerations). The first four (as above set forth) are Breath, Breath of Breaths or Air, Water, Fire, one emanating from the other. Upon these four Sephiroth follow six directions of space-height, depth, east, west, south, and north. Besides being called Sephiroth, they are also designated as tools used by God at creation. Out of air the intelligence in the universe is formed; out of water, the material world; out of fire, the spiritual universe (angels and the divine throne). At this point, however, differences of opinion among Cabbalists and considerable confusion of ideas arise. It is not made clear whether these 10 Sephiroth represent real acts of creation or merely emanations by means of which His essence becomes clear to us; and,

again, it is uncertain whether the Sephiroth are independent beings intermediate between God and the material world, or merely manifestations of the Divine Being himself. The 10 Sephiroth in the developed Cabbala are denominated: (1) Crown, (2) Wisdom, (3) Intelligence, (4) Love, (5) Justice (also called Might and Fear), (6) Beauty (also called Mercy), (7) Victory, (8) Splendor, (9) Foundation, (10) Kingdom. These 10 Sephiroth are variously subdivided as Sephiroth of the world and Sephiroth of construction, or into three groups, as metaphysical, spiritual, and physical Sephiroth. The Sephiroth were commonly pictured by the Cabbalists under a human form, and the 10 emanations divided among his various organs and limbs, Crown representing the head, Wisdom the brain, and Intelligence the heart; while Love, Justice, and Beauty corresponded to the right arm, left arm, and breast respectively, with Victory, Splendor, and Foundation symbolized by the right and left thigh and the genital organs respectively. "Kingdom" rests under his feet, while God towers above his head.

3. There are two classes of Sephiroth: (a) Heavenly or Sephiroth of light; (b) Sephiroth of darkness and wickedness. The Sephiroth of darkness produce the evil demons, at the head of whom stands Samael. Through the demons the work of creation is constantly threatened with destruction.

4. The end of the powers of evil can be brought about through the triumph of morality and goodness among men; and that again is dependent upon the supremacy of the spirit of man over his desires. When the mind of man is in full control, the Messiah will appear and restore the world to its original perfect state.

5. Man himself is a type of a divine heavenly man known as Adam Kadmon. He represents in his person the whole scheme of creation and is therefore a microcosmus. All parts of the human body have therefore a symbolical significance.

6. As a means of penetrating into the divine secrets, writing was revealed, and hence words, letters, vowels, and accents all symbolize certain teachings, the secrets of which are revealed only to those who can penetrate beneath the surface. It is in the combination of letters and endless meanings attached to the numerical value of such combinations that Cabbalistic writers indulge, each one trying to outdo the other in mystical interpretations.

From this rapid survey it is evident that various factors are involved in Cabbalistic teachings. The theory of emanation that lies at the basis is an echo of the Idealistic philosophy of Plato, in combination with Neo-Platonism.

Christian Gnosticism represents a second factor that accounts for some of the mystical aspects of the Cabbala, while in its developed form traces of mystical ideas in Islam may be detected. The influence of Cabbalistic teachings on Judaism was fraught with serious consequences. It led to divisions, and to the formation of new sects, which shut themselves from the influence of culture and were hostile to reasoning that did not conform to Cabbalistic teaching; and when the Cabbala spread to the Christian world, its influence, though not so extensive, was most baneful, and checked for a time the progress of rational philosophic thought.

Bibliography. Latin translation of the Sefer Jezirah, with five commentaries (Mantua, 1562); German translation by Meyer (Leipzig, 1830); Eng. trans. by Kalisch (New York, 1877). Consult, also: Tholuck, Wichtige Stellen des rabbin ischen Buches Sohar (Berlin, 1824); Joel, Die Religionsphilosophie des Sohar (Leipzig, 1849); Franck, La Kabbale (Paris, 1843); Jellinek, Beiträge zur Geschichte der Kabbala (Leipzig, 1851-52); Ginsburg, The Kabbala (London, 1865); Rubin, Heidentum und Kabbala (Vienna, 1893); id., "Kabbala," in Hamburger, Realencyklopädie für Bibel und Talmud, vol. ii (Strelitz, 1883); Bloch, "Die Jüdische Mystik und Kabbala," in Winter and Wünsche, Jüdische Litteratur, vol. iii (Trier, 1896); Wünsche, "Kabbala," in Herzog, Realencyklopädie für protestantische Theologie und Kirche (vol. ix, 2d ed., Leipzig, 1901); Graetz, Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart (Berlin and Leipzig, 1853-70); Jost, Geschichte des Judentums und seiner Sekten (Leipzig, 1857-59); Cassel, Geschichte der jüdischen Litteratur (Berlin, 1872-73); Ueberweg, Grundriss der Geschichte der Philosophie (8th ed., Berlin, 1896-97); Ritter, Geschichte der Philosophie (12 vols., Hamburg, 1829–53); Tennemann, Geschichte der Philosophie (11 vols., Leipzig, 1798-1819); Karppe, Etudes sur les origines du Zohar (1901); Ginzberg, "Cabala" in The Jewish Encyclopædia (1902); Waite, Doctrines and Literature of the Cabbala (1907); Neumark, Geschichte der jüdischen Philosophie des Mittelalters, vols. i (1907), ii (1910); Westcott, Introduction to the Study of the Kabbalah (London, 1910); Pick, Cabbala: Its Influence (Chicago, 1912); Bischoff, Die Elemente der Kabbalah (Berlin, 1913); Waite, The Secret Doctrine in Israel (London, 1913).

CABEZA DE VACA, kå-вãʼså då väʼkå. See NÚÑEZ CABEZA DE VACA, ALVAR.

CABEI'RI, or CABI'RI (Lat., Gk. Káßeipoi, Kabeiroi). Divinities worshiped anciently_in many parts of the Greek world-in Lemnos, Imbros, Samothrace, and at certain points on the adjacent coasts of Europe and Asia Minor, as well as in a few other places, as at Thebes in Boeotia. The myth of the Cabeiri is obscure and variously given by different authors. In Lemnos they were represented as sons of Hephaestus, whose ministers they were and whom they assisted at his labors. Being by nature beneficent, they gave the Argonauts a kind welcome when the latter touched at the island. During the nine-day festival in their honor at Lemnos, all fires were extinguished; the needed fire was obtained from Delos. In 1888 excavations of a temple of the Cabeiri near Thebes in Boeotia, made by the Germans, threw light on the Boeotian cult of these deities. There one of the Cabeiri was identified with Demeter. In Samothrace they were honored as the protectors of sailors in time of peril. Their mysteries here attracted much attention, especially after the death of Alexander the Great, and initiation into them was eagerly coveted. The Cabeiri at Samothrace were associated with Hermes and seem to have given cattle fertility. The Grecian Cabeiri-two, three, or four in number-are said to have been worshiped by the early Pelasgian inhabitants of the Grecian islands and are to be distinguished from another group of eight (called Kabirim), which were of Phoenician origin. Among the later Greeks and the Romans the tendency was to identify the two sets, th

process of identification being assisted by the meaning of the word Kabirim (the strong, the powerful, the Greek Cabeiri being also called θεοὶ μεγάλοι, δυνατοί, ἰσχυροί). The Romans identified the Cabeiri with the three divinities worshiped in the temple of Capitoline Jupiter or with the Penates.

Consult: Lobeck, Aglaophamus (Königsberg, 1829); Schömann, Griechische Altertümer, vol. ii (Berlin, 1897); Preller, Griechische Mythologie, vol. i (Berlin, 1894); Welcker, Griechische Götterlehre, vols. i, iii (Göttingen, 1857-62); Lenormant, in Daremberg and Saglio, Dictionnaire des antiquités, vol. i (Paris, 1892); O. Rubensohn, Die Mysterienheiligtümer in Eleusis und Samothrake (1892); Robinson, "Greek Inscriptions from Sardis," in American Journal of Archæology, 2d series, 17 (1913), 365 (for etymology).

are

CA'BELL, JAMES LAURENCE (1813-89). An American physician. He was born in Nelson Co., Va., graduated at the University of Virginia, studied medicine there, in Baltimore, Philadelphia, and Paris, and became professor of anatomy and surgery in the University of Virginia. He had charge of the Confederate military hospitals during the Civil War and subsequently was chairman of the National Sanitary Conference and president of the National Board of Health. He published The Testimony of Modern Science to the Unity of Mankind (1858). CA'BER, TOSSING THE (Gael. cabar, pole). An athletic exercise or feat practiced wherever there are Scottish athletic contests. The trunk of a tree, or a beam heavier at one end than the other, is used. Competitions in which the powers of the opponents are unknown generally started with a caber of 24 or 25 feet, from which the thick end is sawn off by degrees, until the proper length is reached. The usual size is 16 feet long, with ends of 5 and 11 inches diameter respectively. The caber is balanced by assistants perpendicularly, with its heavy end up. The tosser puts one foot against it, seizes it with both hands, and when the assistants let go, at his command, raises it until he can get his hands under the lower end, which he raises to about the level of his waist. With the caber leaning slightly against his shoulder he moves forward at increasing speed until ready to make the toss, when he stops and throws the caber upward and forward in such a manner that when the large end strikes the ground the small end will continue on in the line of the throw. In Scotland the contestant is declared the winner whose style is the best, and whose caber falls most nearly in a straight line away from him. In the Caledonian games played in America the distance only of the toss is taken into account. CABES. See GABES. CABESTAING, kä'běs-tǎN' (variously spelled), GUILLAUME DE (?-c.1213). A Provençal poet, of a noble Roussillonnaise family. He was one of the knights who fought in 1212 in the celebrated battle of Las Navas, where the Christians defeated the Moors. It is said that he loved Marguerite, wife of Raymond of Chateau-Roussillon, and that the jealous husband killed the poet, tore out his heart, and, having it cooked, fed it to his wife. When she learned the truth, she exclaimed, "Now, since I have eaten such noble food, I shall never eat any other." Thereupon she threw herself from a balcony and died. This story belongs to the legend of the "eaten heart," which came from

India and is found in several Occidental literatures. It has been attributed also to a French trouvère, the Châtelain de Coucy, and to a German minnesinger, Reinmann von Brennenberg. The version here given is to be found in Boccaccio's Decameron, ninth tale of the fourth day. Some of Cabestaing's verses have been published in the collection of Raynouard. Consult the study by Hüffer (Berlin, 1869); E. Beschnitt, Die Biographie des Troubadours Guilhem de Capestaing und ihr historischer Wert (Marburg, 1879); G. Paris, Le roman du châtelain de Couci (Paris, 1879).

CABET, kȧ'ba', ETIENNE (1788-1856). A French Communist, born Jan. 2, 1788, at Dijon. Cabet was a true product of the intellectual and social reconstruction of the era of the Revolution. He was educated as a lawyer, became an efficient government official as Procureur Général in Corsica, representing the government of Louis Philippe, after having headed an insurrectionary committee and participated actively in the July Revolution of 1830. In 1831 he took his seat with the extreme Radicals in the Chamber of Deputies as representative from Côte d'Or. On account of his radical doctrines he was prosecuted by consent of the Chamber, and condemned to two years' imprisonment, but was permitted to go into exile in England, where he came under the influence of the Owenite school of social reform, and finally accepted communism as the only solution of the problems presented by excessive wealth and excessive poverty side by side in modern society. He returned to France after the amnesty of 1839, and published under the pseudonym Francis Adams the Voyages et aventures de lord Carisdall en Icarie (1840), which he republished in 1842 over his own name. The work was a popular romance, setting forth his new communistic ideas, which won followers by the thousands and drove its author to take steps to realize his Utopia. In 1841 he revived the Populaire (originally founded by him in 1833), which was widely read by French workingmen, and from 1843 to 1847 he printed an Icarian almanac, a number of controversial pamphlets, a book on Christianity (Le vrai christianisme suivant Jésus Christ), which makes out Christ's mission to be to establish social equality, and contrasts primitive Christianity with modern ecclesiasticism to the disparagement of the latter, and a popular history of the French Revolution from 1789 to 1830, in 5 vols. Cabet hoped to secure the support of the government for a communistic society to be established in France, but failing in this he turned his attention to America. In 1847 he purchased a tract of land in Texas, and 69 men entered into a social contract, making Cabet the director in chief for the first 10 years, and embarked from Havre, Feb. 3, 1848. The location proved unsuitable, and when Cabet set out for America, toward the end of the year, he found that the colonists had returned to New Orleans. Many of them decided to return to France; those who remained loyal followed Cabet to Nauvoo in Hancock Co., Ill., on a beautiful bend of the Mississippi River, where the Mormons had made a prosperous town before public opinion had driven them to Utah. After establishing his community Cabet returned to France, whence he was expelled in 1851 after the coup d'état. In 1852 he set out for Nauvoo. The community at Nauvoo prospered, but much discontent arose