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 CAILLAU

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CAIN

nibal. According to legend. Christianity was intro- duced by St. Priscus, first Bishop of Capua, of which see Caiazzo is suffragan. The first known bishop of Caiazzo was Arigisus, the exact time of whose episco- pate is uncertain; however, as the name indicates, it could not have been before the beginning of the seventh century, when the Lombards settled in that region. Other bishops known to history were: Ste- fano, who had been Abbot of S. Salvatore in Capua (d. 1025), and his successor Ferdinando; Jacopo (d. 1253), exiled by Frederick II for his fidelity to the Holy See; Giuliano Frangipane, a man of great wis- dom, elected in 1472; Vincio Maffa, elected in 1507, theologian at the Lateran Council ( 1 512) ; Fabio Mirto, elected in 1537, who took part in the Council of Trent, and was Apostolic nuncio to Paris at the time of his death (1587); Ottavio .Mirto Frangipane, elected in 1572; Orazio Acquaviva, who was captured by the Turks at the battle of Lepanto, and who on regaining his freedom became a Cistercian (1590); Sigismondo Taddeo, elected in 1641, distinguished for his learn- ing. The Diocese of Caiazzo contains a population of 25,000, with 72 churches and chapels, 35 secular priests, and 3 religious institutes.

Cappelletti. Lp chicse (Tltalia (Venice, 1S44); Ann. eccl. (Rome, 1907), 353.

U. Benigni.

Caillau, Ar-mand-Benjamin, priest and writer, b. at Paris, 22 Oct.. 1794, d. there, 1850. Ordained in 1818, successively a member of the Missions de France, rec- tor of Sainte-Genevieve, and chaplain of the Infirmerie Marie-Therese, he joined, in 1834, the Fathers of Mercy, newly re-organized by Father Rauzan. His love of mis- sionary life made him decline episcopal honours and a chair at the Sorbonne, but was no obstacle to his literary pursuits. Besides many contributions to the "Bibliographic Catholique", Caillau wrote "Instruc- tions sur l'oraison mentale" (Paris, 1833), a French translation of Tertullian's "De Spectaculis" (Paris, 1835), several monographs on Our Lady's Sanctua- ries: "Roc-Amadour" (1834), "Loretto" (1843), "N. D. de Puy" (1846), "Litanies du St. Nom de Jesus" (Paris, 1845), "Les nouveaux illumines" (Michel Vintras) (Orleans, 1849), etc. He is best known, however, by the following works: "Thesaurus Pat- rum" (Paris, 1823-5), a patristic digest modelled on Merz's "Thesaurus biblicus", with an introduction to patrology; "Collectio selecta Patrum" (Paris, 1829- 1842), 133 octavo volumes, undertaken in collabora- tion with Mgr. Guillon and suspended at the an- nouncement of Migne's "Patrology". The insertion of new sermons under the name of St. Augustine (P. L., XLYTI) brought about a controversy between the two editors. "Histoire de la Vie des Saints" (Paris, 1835-1840), four octavo volumes; and also (Paris, 1863) five octavo volumes, written in collaboration with Abbe Juste; "S. Gregorii Nazianzeni opera" (Paris, 1842), two folio volumes (also P. G., XXVII and XXVIII), a splendid edition, partly from the manuscript notes of 1). C16mencet, reviewed by Ville- main in the "Journal des Savants" (1.845 and 1S47); "Rhetoriea Patrum" (Paris, 1838), three volumes, never completed. A similar project of a "Bibliotheca Mariana" resulted only in the publication of a few opuscula of St. Ephrem, St. Bonaventure, Idiota (Jordan i, and tin- Marial monographs noticed above. Caillau also re-edited Merz's "Thesaurus biblicus" (1822); "L'Annee sainte" (1826); vols. Ill and IV of D. Ceillier's " Histoire des auteurs sacres" (1838-9);

and "latins de SchelTmacher " (1S39).

Delapokte. Vie du /' Rauztin il'ans. IN.YTi; Bibliographic. catholique, X; Manuknot in Diet, de thni! in'i index of Ceillier. Histoire des auteurt .• Paris, 1S6S).

J. F. Soulier.

Cain, the first-born of Adam and Eve. His name is derived, according to Gen., iv, I, from the root

kanah, to possess, being given to him in consequence of the words of his mother at his birth: "I have pos- sessed a man by the favour of the Lord". No very serious objection can be urged against this deriva- tion. The Book of Genesis, interested in this sec- tion in the origin of the different occupations of nan. tells us that Cain became a husbandman while his brother Abel tended flocks. They both offered to the Lord a sacrifice, acknowledging, in a manner analogous to that later prescribed in the law. the sovereign power of the Creator. Cain offered of the fruits of the earth; Abel of the "firstlings of his flock and of their fat". By some means not indicated in the sacred text, perhaps, as has been thought, by some such sign as the fire which consumed the offering of Gedeon (Judges, vi, 21) or that of Elias (III Kings, xviii, 38), God manifested to the brothers that Abel and his sacrifice were acceptable to Him: that, on the contrary, He rejected Cain and his offering. We are not told the reason of this preference. Among t he con- jectures on the subject one that has found most favour among commentators is that which is incorporated in the Septuagint version of the words of God to Cain in verse vii: "If thou didst offer well but divide badly. hast thou not committed sin?" This implies that Cain committed the fault of presenting to God imper- fect gifts, reserving to himself the better part of the produce of the land. However, St. Augustine, who was under the influence of the Septuagint, understood the division in another way. Cain, he tells us, gave God a part of his goods, but he did not give Him his heart (De Civitate Dei, XV, vii). This is in keeping with the cause more generally assigned for God's pref- erence. The sequel of the story shows us the evil dis- position of Cain's heart. St. John says that ( 'ain slew Abel because his works were evil, while those of his brother were just (I John, iii, 12), and we read in Hebrews that "by faith Abel offered to God a more excellent sacrifice than Cain " (Heb., xi, 4).

Cain is angered by the Divine rejection. In verses 6 and 7 of chapter iv of Gen. we have God's rebuke and warning: "Why art thou wroth, and why is thy coun- tenance fallen? If thou dost well, is not thy countenance raised up? If thou dost not well, sin crouches at the door. Its desire is toward thee, but thou rule over it." Sin is here represented under the figure of a wild 1 east crouching at the door of the heart ready to pounce upon its victim. Cain is able to resist temptation. But he does not, and the Bible story goes on to relate the terrible crime born of his anger and jealousy. He slays Abel. Questioned by the Lord as to the where- abouts of his brother, he answers defiantly that he knows not. To avenge the blood of Abel God pro- nounces a curse against the first homicide. The Hebrew text of the curse may be translated either: "Cursed be thou by the earth which has opened its mouth and drunk the blood of thy brother" etc., or "Cursed be thou from the earth" etc. The former translation refers the sentence to the words which follow: " When thou shalt till it. it shall not give thee its strength" i. e. its produce; the latter, to the banish- ment related afterwards. This banishment from the country where his parents lived and where, as we learn from such passages as the present one, God con- tinued to manifest His presence in some special way. is spoken of as "going out from before the face of Jehovah" (verse Id). The country of Cain's banish- ment, where he was to lead a wandering, vagrant life, is Called, in the Hebrew, tin' land of Xod. and is said to be east of Eden. As we do not know where Eden was, the location of Nod cannot be determined, punishment seemed to Cain greater than he could bear: in answer to his words expressing fear that he might be killed, God gave him a promise of special protection lor his life, and put upon him a sign. No indication as regards the nature of this sigh is given us. The only event of the subsequent life of < ain