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 by bad counsellors. In the last month of the year 653 (January 1256) Hulaku or Hulagu, the brother of the gteat khān of the Mongols, crossed the Oxus, and began by destroying all the strongholds of the Ismā’īlīs. Then the turn of Bagdad came. On the 11th of Muharram 656 (January 1258) Hulaku arrived under the walls of the capital. In vain did Mostasim sue for peace. Totally devoid of dignity and heroism, he ended by surrendering and imploring mercy from the barbarian victor. On the 4th of Saphar (February 10th) he came with his retinue into the camp. The city was then given up to plunder and slaughter; many public buildings were burnt; the caliph, after having been compelled to bring forth all the hidden treasures of the family, was killed with two of his sons and many relations. With him expired the eastern Caliphate of the Abbasids, which had lasted 524 years, from the entry of Abuʽl-Abbas into Kufa.

In vain, three years later, did Abu’l-Qasim Ahmad, a scion of the race of the Abbasids, who had taken refuge in Egypt with Bibars the Mameluke sultan, and who had been proclaimed caliph under the title al-Mostanṣir billāh (“he who seeks help from God”), make an effort to restore a dynasty which was now for ever extinct. At the head of an army he marched against Bagdad, but was defeated and killed before he reached that city. Then another descendant of the Abbasids, who also had found an asylum in Egypt, was proclaimed caliph at Cairo under the name of al-Hākim bi-amri’llāh (“he who decides according to the orders of God”). His sons inherited his title, but, like their father, remained in Egypt without power or influence (see . This shadow of sovereignty continued to exist till the conquest of Egypt by the Turkish sultan Selim I., who compelled the last of them, Motawakkil, to abdicate in his favour (see ). He died at Cairo, a pensionary of the Ottoman government, in 1538.

Another scion of the Abbasid family, Mahommed, a great-grandson of the caliph Mostansir, found at a later period a refuge in India, where the sultan of Delhi received him with the greatest respect, named him Makhdumzādeh, “the Master’s son,” and treated him as a prince. Ibn Batūta saw him when he visited India, and says that he was very avaricious. On his return to Bagdad the traveller found there a young man, son of this prince, who gained a single dirhem daily for serving as imām in a mosque, and did not get the least relief from his rich father. It seems that this Mahommed, or his son, emigrated later to Sumatra, where in the old Samūtra the graves of their descendants have been lately discovered.

 CALIVER, a firearm used in the 16th century. The word is an English corruption of “calibre,” and arises from the “arquebus of calibre,” that is, of standard bore, which replaced the older arquebus. “Caliver,” therefore, is practically synonymous with “arquebus.” The heavier musket, fired from a rest, replaced the caliver or arquebus towards the close of the century.

 CALIXTUS, or, the name of three popes.

, pope from 217 to 222, was little known before the discovery of the book of the Philosophumena. From this work, which is in part a pamphlet directed against him, we learn that Calixtus was originally a slave and engaged in banking. Falling on evil times, he was brought into collision with the Jews, who denounced him as a Christian and procured his exile to Sardinia. On his return from exile he was pensioned by Pope Victor, and, later, was associated by Pope Zephyrinus in the government of the Roman church. On the death of Zephyrinus (217) he was elected in his place and occupied the papal chair for five years. His theological adversary Hippolytus, the author of the Philosophumena, accused him of having favoured the modalist or Patripassian doctrines both before and after his election. Calixtus, however, condemned Sabellius, the most prominent champion of that system. Hippolytus accused him also of certain relaxations of discipline. It appears that Calixtus reduced the penitential severities applied until his time to those guilty of adultery and other analogous sins. Under Calixtus and his two immediate successors, Hippolytus was the leader of a schismatic group, organized by way of protest against the election of Calixtus. Calixtus died in 222, in circumstances obscured by legends. In the time of Constantine the Roman church reckoned him officially among the martyr popes.

(d. 1124), pope from 1119 to 1124, was Guido, a member of a noble Burgundian family, who became archbishop of Vienne about 1088, and belonged to the party which favoured reform in the Church. In September 1112, after Pope Paschal II. had made a surrender to the emperor Henry V., Guido called a council at Vienne, which declared against lay investiture, and excommunicated Henry. In February 1119 he was chosen pope at Cluny in succession to Gelasius II., and in opposition to the anti-pope Gregory VIII., who was in Rome. Soon after his consecration he opened negotiations with the emperor with a view to settling the dispute over investiture. Terms of peace were arranged, but at the last moment difficulties arose and the treaty was abandoned; and in October 1119 both emperor and anti-pope were excommunicated at a synod held at Reims. The journey of Calixtus to Rome early in 1120 was a triumphal march. He was received with great enthusiasm in the city, while Gregory, having fled to Sutri, was delivered into his hands and treated with great ignominy. Through the efforts of some German princes negotiations between pope and emperor were renewed, and the important Concordat of Worms made in September 1122 was the result. This treaty, made possible by concessions on either side, settled the investiture controversy, and was confirmed by the Lateran council of March 1123. During his short reign Calixtus strengthened the authority of the papacy in southern Italy by military expeditions, and restored several buildings within the city of Rome. During preparations for a crusade he died in Rome on the 13th or 14th of December 1124.

See M. Maurer, Pabst Calixt II. (Munich, 1889); U. Robert, Histoire du pape Calixte II. (Paris, 1891); and A. Hauck’s Realencyklopädie, Band iii. (Leipzig, 1897).

Author:Callixtus III (c. 1378–1458), pope from 1455 to 1458, was a Spaniard named Alphonso de Borgia, or Borja. A native of Xativa, he gained a great reputation as a jurist, becoming professor at Lerida; in 1429 he was made bishop of Valencia, and in 1444 a cardinal, owing his promotion mainly to his close friendship with Alphonso V., king of Aragon and Sicily. Chosen pope in April 1455, he was very anxious to organize a crusade against the Turks, and having sold many of his possessions, succeeded in equipping a fleet. Neither the princes nor the people of Europe, however, were enthusiastic in this cause, and very little result came from the pope’s exertions. During his papacy Calixtus became involved in a quarrel with his former friend, Alphonso of Aragon, now also king of Naples, and after the king’s death in June 1458 he refused to recognize his illegitimate son, Ferdinand, as king of Naples, asserting that this kingdom was a fief of the Holy See. This pope was notorious for nepotism, and was responsible for introducing his nephew, Rodrigo Borgia, afterwards Pope Alexander VI., to Rome. He died on the 6th of August 1458.

See A. Hauck’s Realencyklopädie, Band iii. (Leipzig, 1897).

 CALIXTUS, GEORG (1586–1656), Lutheran divine, was born at Medelby, a village of Schleswig, in 1586. After studying philology, philosophy and theology at Helmstädt, Jena, Giessen, Tübingen and Heidelberg, he travelled through Holland, France and England, where he became acquainted with the leading Reformers. On his return in 1614 he was appointed professor of theology at Helmstädt by the duke of Brunswick, who had admired the ability he displayed when a young man in a dispute with the Jesuit Augustine Turrianus. In 1613 he published a book, Disputationes de Praecipuis Religionis Christianae Capitibus, which provoked the hostile criticism of orthodox scholars; in 1619 he published his Epitome theologiae, and some years later his Theologia Moralis (1634) and De Arte Nova Nihusii. Roman Catholics felt them to be aimed at their own system, but they gave so great offence to Lutherans as to induce Statius Buscher to charge the author with a secret leaning to Romanism. Scarcely had he refuted the accusation of Buscher, when, on account of