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CAUNTJS

1828); "Lemons sur le calcul diff erentiel " (1829); "Anciens exercices de math£matiques " (1826-1830); "Resumes analytiques " (1833); " Nouveaux exercices de mathematiques " (1835-1836); "Nouveaux exer- cices d'analyse et de physique mathernatique " (1840-47).

Valson, La vie et les travaux da baron Cauchij (Paris, 186S); Marie, HUt. des sciences math, et phys. (1888), XII; Ball, Hist, of Math. (London, 1893); Kneller, Das Chrislen- ium, u. die Vertreter der neueren Naturwissenschaft (Freiburg, 1904); Idem in Stimmen aus Maria-Laach (Freiburg, 1903), LXIV; The Month, No. 516 (New Series. 126), June, 1907.

Henry M. Brock.

Caughnawaga, or Sault St. Louis, an Iroquois reservation, situated on the south bank of the St. Lawrence, about ten miles above Montreal. Area, 12,327 acres. Population, in 1905, 2,100; all Catho- lics, except five or six families. The language is the Mohawk dialect. The Saidt (or Rapids) was an old seigniory, or concession, granted to the Jesuits in 16S0. To P. Raffeix, S. J., is due the idea of thus grouping the Iroquois neophytes on the banks of the St. Lawrence, to guard them from the persecution and temptation to which they were subject amid the pagan influences of their own villages. In 1667 the missionary prevailed upon seven communities to take up their residence at Laprairie, opposite Montreal. Other Christian Iroquois, from different localities, soon came to join the settlement, and in 1670 there were twenty families. As the proximity of the whites was prejudicial to the Indians, the mission was trans- ferred, in 1676, several miles higher up the river. This second site is memorable as the scene of the saintly life and death of Catherine Tegakwitha (d. 1680). In 1890 a granite monument was erected on the site, in memory of the humble Iroquois virgin. In 1689, to escape the threatened attacks of their pa- gan tribesmen, the Christian Iroquois sought refuge in Montreal, where they remained eight or nine months. When the danger had passed, they founded another settlement a mile or two above the last. In 1696 another migration took place to a fourth site. Here it was that P. Lafitau, S. J., discovered the famous "ginseng" plant, so valuable in the eyes of the Chinese. The discovery created a great sensation, and was for a time the source of a lucrative commerce. This fourth site still proving unsatisfactory, the set- tlement was moved to the present site of Caughna- waga in 1716. From 1667 to 1783 the mission was conducted by the Jesuits; from 1783 to 1903 by secular priests and Oblates. In 1903 it was again confided to the Jesuits. Among the more noted missionaries were Fathers Bruyas, S. J., Chauche- tiere, S. J., Lafitau, S. J., Burtin, O. M. I., Marcoux, who composed an Iroquois dictionary and grammar, and Forbes, who drew up complete genealogical tables of the settlement. The Indians are intelligent and industrious. Some are engaged in farming, others take rafts down the Lachine rapids. The industries are principally bead-work and the making of lacrosse rackets and snowshoes. Besides the pres- bytery, dating from 1716, and the church, built in 1719 and restored in 1845, there are in the village the ruins of a French fort of 1754, two schools, and a hospital. The government by chiefs was, in 1889, replaced by that of a mayor and council.

Jesuit Relations (Cleveland, 1901); Ohauchetiere, La Vie de la B.C. Tegakouila (Manate, 1SS7); Shea, Ilistori/ of Catholic Missions among the Indian Tribes of the V. S. (New York, 1854 ; new ed. 1S99) ; De Rochemonteix, Les jisuites et la Nouvelle- France au XVIII' sucle (Paris, 1900).

Joseph Gras.

Caulet, Francois-Etienne (also called M. de Foix from an abbey of which he was commendatory abbot), a French bishop and Jansonist, b. at Tou- louse, 1610; d. at Pamiers, 1680. After completing his studies at the College de La Fleche he laboured for some time under Pcre de Condren, Superior of

the French Oratory, and then joined M. Olier in founding the Vaugirard Seminary and the Com- pany of Saint-Sulpice. When M. Olier accepted the parish of Saint-Sulpice (1642), Caulet became prac- tically the head of the seminary. In 1644 Louis XIV, at the suggestion of St. Vincent de Paul, made him Bishop of Pamiers. Caulet had not sought epis- copal honours, but once a bishop he showed great zeal in the reformation of the clergy, the annual visi- tation of the diocese, the holding of synods, and the founding of schools, one of which was devoted es- pecially to the training of teachers. His impulsive zeal did not fail to raise opposition. The chapters of Foix and Pamiers, which he tried to reform, revolted openly, and had to be coerced into submission by Briefs of Alexander VII and ordinances of Louis XIV. For an account of his conflict with the Jesuits of Pamiers (1668) regarding approbation for hearing confessions, see Bertrand, "Hist. Litt. de la Com- pagnie de Saint-Sulpice" (Paris, 1900), III, 55, 57. For the lengthy previous controversies see Approba- tion; Penace, Sacrament of, and Ferraris (Roman ed., 1885) s. v. "Approbation"; Santi (ed. Leitner, Rome, 1905), " Pra?lectiones juris canonici ", III, 366; Bouix, " De episcopo ", II, 250, and " De jure regular- ium", II, 213 sqq.

Two facts stand out prominently in Caulet's epis- copal career, his dubious attitude with regard to the formulary of Alexander VII (Denzinger, "En- chiridion", no. 971) and his noble conduct in the affaire de la regale, i. e. the royal pretension to the revenues and the administration of vacant sees. On receipt of the formulary of Alexander VII Caulet issued a pastoral letter requesting his clergy to subscribe to it, but with certain qualifi- cations (foi aux dogmes reveles, deference respectueuse aux faits non reveles). Most people see in that re- spectful deference the silence respectveui of the Jan- senists. However, De la Chambre (Trait e du formu- laire), Bouix (De Papa, II, 95), and Bertrand (His- toire litteraire, III, 19) are of opinion that Caulet really meant an internal adhesion of the mind, albeit this adhesion may not have come up to the "ecclesi- astical faith" as proposed by Fenelon, and later ad- mitted commonly by theologians. Clement IX did not urge the point, and accepted Caulet's adhesion such as it was. In February, 1673, Louis XIV. in need of funds, attempted to extend to all French bishoprics the droits de regale. Caulet was one of the few bishops who stoutly resisted the royal encroach- ment. Betrayed by his metropolitan, despoiled by the king, he appealed to Innocent XI, who issued sev- eral Briefs lauding his courage and his lovaltv to the Church. The last of these Briefs, dated 17 Jiilv, 16S0 (Inn. XI, Epistols. Rome, 1S90, I, 357), reached Pamiers just after Caulet's death, and it contained the best eulogy a bishop could receive. Caulet left a mass of episcopal ordinances, synodal statutes, mem- oirs, etc., analyzed by Doublet and Bertrand. Two treatises on the regale were published under his name in 16S0 and 1681.

Doublet. Vn prclat janscniste (Paris. 1S95); Francois Cau- let (Foix, 1896); In diocese pyrenecn SOUS Louis XIV (Tou- louse. 1896), and other monographs- — Bertrand. Histoirc lit- teraire dc la Compagnie de S. Sulpicc I Paris. 1900). III. 19; Reroignk, Vie des quat re GvSques engagfs dans la cause de Port- Royal (Cologne. 1756); Rapin, Mcmoires (Paris, 1865).

J. F. Soulier.

Caunus (Kaunos), a titular see of Asia Minor. Kaunos was said to have been founded by Kaunos. son of Miletos and Kyane, on the southern coast of Caria, opposite Rhodes, and was known as Rhodian Persea, at the foot of Mount Tarbelos. Its acropolis was railed Imbros. It exported, chiefly to Rome, highly prized figs. It was the home of the painter Protogenes. The " Synecdemus " of Hieroeles and