Page:EB1911 - Volume 04.djvu/994

 CALAMIS, an Athenian sculptor of the first half of the 5th century  He made statues of Apollo the averter of ill, Hermes the ram-bearer, Aphrodite and other deities, as well as part of a chariot group for Hiero, king of Syracuse. His works are praised by ancient critics for delicacy and grace, as opposed to breadth and force. Archaeologists are disposed to regard the bronze charioteer recently found at Delphi as a work of Calamis; but the evidence is not conclusive (see ).

CALAMY, EDMUND, known as “the elder” (1600–1666), English Presbyterian divine, was born of Huguenot descent in Walbrook, London, in February 1600, and educated at Pembroke Hall, Cambridge, where his opposition to the Arminian party, then powerful in that society, excluded him from a fellowship. Nicholas Felton, bishop of Ely, however, made him his chaplain, and gave him the living of St Mary, Swaffham Prior, which he held till 1626. He then removed to Bury St Edmunds, where he acted as lecturer for ten years, retiring when his bishop (Wren) insisted on the observance of certain ceremonial articles. In 1636 he was appointed rector (or perhaps only lecturer) of Rochford in Essex, which was so unhealthy that he had soon to leave it, and in 1639 he was elected to the perpetual curacy of St Mary Aldermanbury in London, where he had a large following. Upon the opening of the Long Parliament he distinguished himself in defence of the Presbyterian cause, and had a principal share in writing the conciliatory work known as Smectymnuus, against Bishop Joseph Hall’s presentation of episcopacy. The initials of the names of the several contributors formed the name under which it was published, viz., S. Marshal, E. Calamy, T. Young, M. Newcomen and W. Spurstow. Calamy was an active member in the Westminster assembly of divines, and, refusing to advance to Congregationalism, found in Presbyterianism the middle course which best suited his views of theology and church government. He opposed the execution of Charles I., lived quietly under the Commonwealth, and was assiduous in promoting the king’s return; for this he was afterwards offered the bishopric of Coventry and Lichfield, but declined it, it is said, on his wife’s persuasion. He was made one of Charles’s chaplains, and vainly tried to secure the legal ratification of Charles’s declaration of the 25th of October 1660. He was ejected for Nonconformity in 1662, and was so affected by the sight of the devastation caused by the great fire of London that he died shortly afterwards, on the 29th of October 1666. He was buried in the ruins of his church, near the place where the pulpit had stood. His publications are almost entirely sermons. His eldest son (Edmund), known as “the younger,” was educated at Cambridge, and was ejected from the rectory of Moreton, Essex, in 1662. He was of a retiring disposition and moderate views, and died in 1685.

CALAMY, EDMUND (1671–1732), English Nonconformist divine, the only son of Edmund Calamy “the younger,” was born in London, in the parish of St Mary Aldermanbury, on the 5th of April 1671. He was sent to various schools, including Merchant Taylors’, and in 1688 proceeded to the university of Utrecht. While there, he declined an offer of a professor’s chair in the university of Edinburgh made to him by the principal, William Carstares, who had gone over on purpose to find suitable men for such posts. After his return to England in 1691 he began to study divinity, and on Baxter’s advice went to Oxford, where he was much influenced by Chillingworth. He declined invitations from Andover and Bristol, and accepted one as assistant to Matthew Sylvester at Blackfriars (1692). In June 1694 he was publicly ordained at Annesley’s meeting-house in Little St Helen’s, and soon afterwards was invited to become assistant to Daniel Williams in Hand Alley, Bishopsgate. In 1702 he was chosen one of the lecturers in Salters’ Hall, and in 1703 he succeeded Vincent Alsop as pastor of a large congregation in Westminster. In 1709 Calamy made a tour through Scotland, and had the degree of doctor of divinity conferred on him by the universities of Edinburgh, Aberdeen and Glasgow. Calamy’s forty-one publications are mainly sermons, but his fame rests on his nonconformist biographies. His first essay was a table of contents to Baxter’s Narrative of his life and times, which was sent to the press in 1696; he made some remarks on the work itself and added to it an index, and, reflecting on the usefulness of the book, he saw the expediency of continuing it, as Baxter’s history came no further than the year 1684. Accordingly, he composed an abridgment of it, with an account of many other ministers who were ejected after the restoration of Charles II.; their apology, containing the grounds of their nonconformity and practice as to stated and occasional communion with the Church of England; and a continuation of their history until the year 1691. This work was published in 1702. The most important chapter (ix.) is that which gives a detailed account of the ministers ejected in 1662; it was afterwards published as a distinct volume. He afterwards published a moderate defence of Nonconformity, in three tracts, in answer to some tracts of Benjamin, afterwards Bishop, Hoadly. In 1713 he published a second edition (2 vols.) of his Abridgment of Baxter’s History, in which, among various additions, there is a continuation of the history through the reigns of William and Anne, down to the passing of the Occasional Bill. At the end is subjoined the reformed liturgy, which was drawn up and presented to the bishops in 1661. In 1718 he wrote a vindication of his grandfather and several other persons against certain reflections cast upon them by Laurence Echard in his History of England. In 1719 he published The Church and the Dissenters Compar’d as to Persecution, and in 1728 appeared his Continuation of the Account of the ejected ministers and teachers, a volume which is really a series of emendations of the previously published account. He died on the 3rd of June 1732, having been married twice and leaving six of his thirteen children to survive him. Calamy was a kindly man, frankly self-conscious, but very free from jealousy. He was an able diplomatist and generally secured his ends. His great hero was Baxter, of whom he wrote three distinct memoirs. His eldest son Edmund (the fourth) was a Presbyterian minister in London and died 1755; another son (Edmund, the fifth) was a barrister who died in 1816; and this one’s son (Edmund, the sixth) died in 1850, his younger brother Michael, the last of the direct Calamy line, surviving till 1876.

CALARASHI (Călărasi), the capital of the Jalomitza department, Rumania, situated on the left bank of the Borcea branch of the Danube, amid wide fens, north of which extends the desolate Baragan Steppe. Pop. (1900) 11,024. Calarashi has a considerable transit trade in wheat, linseed, hemp, timber and fish from a broad mere on the west or from the Danube. Small vessels carry cargo to Braila and Galatz, and a branch railway from Calarashi traverses the Steppe from south to north, and meets the main line between Bucharest and Constantza.

CALAS, JEAN (1698–1762), a Protestant merchant at Toulouse, whose legal murder is a celebrated case in French history. His wife was an Englishwoman of French extraction. They had three sons and three daughters. His son Louis had embraced the Roman Catholic faith through the persuasions of a female domestic who had lived thirty years in the family. In October 1761 another son, Antoine, hanged himself in his father’s warehouse. The crowd, which collected on so shocking a discovery, took up the idea that he had been strangled by the family to prevent him from changing his religion, and that this was a common practice among Protestants. The officers of justice adopted the popular tale, and were supplied by the mob with what they accepted as conclusive evidence of the fact. The fraternity of White Penitents buried the body with great ceremony, and performed a solemn service for the deceased as a martyr; the Franciscans followed their example; and these formalities led to the popular belief in the guilt of the unhappy family. Being all condemned to the rack in order to extort confession, they appealed to the parlement; but this body, being as weak as the subordinate magistrates, sentenced the father to the torture, ordinary and extraordinary, to be broken alive upon the wheel, and then to be burnt to ashes; which decree was carried into execution on the 9th of March 1762. Pierre Calas, the surviving son, was banished for life; the rest were acquitted. The distracted widow, however, found some friends, and among them Voltaire, who laid her case before the council of state at