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CASEMENT (from the Latin capsa, English case), a window; windows being in old times a sort of case, such as what are called oriel windows. The Hebrew word of which casement is a rendering (Prov. vii. 6), signifies to knit or join together, and is best represented by the word lattice, which stands in the English Bible for it, in the only other place (Judg. v. 28) in which it is found; and where, from the usages of Hebrew poetry, it is obviously synonymous with 'window.' The word rendered 'window' in this place, denotes a bow-window, from a root signifying to bulge out, -to be round. Another word for window, Arobah (Gen. vii. 11; viii. 2. 2 Kings vii. 2. Eccl. xii. 3), seems also to imply a kind of lattice, as it comes from a root which primarily means to weave. 'Windows,' in Isa. liv. 12, should be pinnacles or battlements. The window, Tzohar, which Noah was directed to make in the ark (Gen. vi. 16), was clearly such, being-from the meaning of the term, which, from a root signifying to shine, is generally rendered 'noon,' 'noonday'-intended, be yond a question, to give light.

A word of much later date, Kaveen, found in Dan. vi. 10, may, from a root signifying to hollow or open, mean 'windows,' especially such as are like folding doors, which, when drawn back, give a view out into the open country. The last word rendered 'window' is Shekeph, whose root is found in our adopted word, skeptic, being a term common to the Indian and Shemitic languages. This word properly means to look, to look narrowly, and, according to Jewish tradition, denotes a small window, through which one might look without being seen. It is used of the windows that Solomon made in the temple, 'and for the house he made windows of narrow lights' (1 Kings vi. 4; comp. Ezek. xl. 16; xli. 16), probably because he preferred the 'dim religious light' which such would afford, to the blaze and glare which, in a Palestinian atmosphere, large windows would have caused.

These verbal investigations have shown that the Hebrews had several kinds of casements or windows, perhaps most of the kinds which have been known in more recent days; from the lattice or simple structure of crossed

laths, through the oriel window of the ornamental style of the middle ages, to the folding or garden windows of more modern luxury. That some of these were of glass, is highly probable. Glass was known to the Egyptians, and extensively used by them in early periods: the Hebrews could not have been ignorant of it, though its clear bright transparency would be against its service in giving light, both in Egypt and in Palestine.

CASLUCHIM (H.), -a people descended from Mizraim, or Egypt, who are supposed to have migrated hence, and settled on the coast of Syria, between Philistia and Egypt. 'Bertheau considers the Casluchim and Caphtorim as two clans of the same tribe or people. The Casluchim appear to have settled in Colchis before their migration into Syria. Herodotus (ii. 104) makes the Colchians to be of Egyptian origin.

CASSIA is the English rendering of two Hebrew words (Ktzeegoth, Ps. xlv. 8; and Kiddah, Exod. xxx. 24. Ezek. xxvii. 19); which represent two aromatic substances mentioned in Scripture, with other odoriferous herbs, and employed among the 'spices' for making the holy ointment;' also as scents for the person. These two

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kinds of cassia, and that which bears the name cinnamon, were very similar, and can now be with difficulty distinguished. general they grew in India, especially in the isle of Ceylon, consisted of the bark of the corresponding trees, and were conveyed to Palestine, up the Red Sea. 'Cinnamon' (Exod. xxx. 23. Prov. vii. 17. Cant. iv. 14), from a Hebrew word of the same form, may have been the generic term. The three words would then represent three different species of the same sweet smelling wood. Of these, the Kiddah appears to have been the least valuable, and bore the name kitto among the Greeks, whose writers distinguish three kinds of cassia or cinnamon. At present several sorts are known in commerce, the best being imported from Ceylon: an inferior kind comes from the Indian peninsula. Cassia bark is so much like that of cinnamon, as often, though inferior, to be sold for it. Our cuts represent two species of cinnamon, of which the general resemblance will be obvious to the reader.

The bark, which contains the fragrance, is peeled off when the plants are about six or seven years old, and exported in bundles of quill-shaped pieces.

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CASTAWAY (T.), a term which Paul uses in relation to himself, 'Lest I myself should become a castaway' (1 Cor. ix. 27). The word here rendered castaway,' is adokimos, which is made up of a, not, and dokimos, approved. In order that the reader may correctly understand the meaning of the term castaway,' he must be put into possession of the import, first of dokimos, and then of its opposite, adokimos. Dokimos is a term borrowed from the art of assaying or proving metals; of trying, by certain tests or standards, whether they are genuine, and whether they are of the proper weight. A piece of

LAURUS KINNAMOMUM.

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coin that endured the applied test was termed dokimos; one that failed in the trial was termed adokimos. Hence the several acceptations of the words. Dokimos, therefore, signifies approved and accepted. In 1 Chron. xxix. 4, the Hebrew word translated into English by refined' (refined silver'), is rendered by the Greek Septuagint, dokimos (see also Gen. xxiii. 16. 2 Chron. ix. 17). Paul uses the word of a faithful servant of Christ-approved of men' (Rom. xiv. 18); also in the sense of genuine, true (1 Cor. xi. 19. 2 Cor. x. 18; xiii. 7). He thus characerises Apelles as the approved in Christ;'

that is, the proved and well-known disciple of Jesus. Adokimos is the reverse of dokimos: hence it means, not approved, adulterate, bad (if money), and so rejected (2 Cor. xiii. 5, 6, 7. 2 Tim. iii. 8), 'reprobate concerning the faith,' that is, disapproved as not genuine. In 1 Cor. ix. 27, however, a different allusion seems to have been in the apostle's mind. He is there speaking with allusion to the contests at the Pythian games held on the Corinthian isthmus. If we suppose him, while so speaking, to have thought of assaying metals in using the word adokimos, we make him chargeable with a mixed metaphor. Now, these games of which he speaks, had their trials or examinations: I. A trial to determine whether a person was duly prepared, had gone through the required self-discipline, so as to be fit to engage in the contest without disgrace to the occasion and to himself: if it is in this sense the apostle uses the term adokimos, then 'cast away,' or rejected,' that is, refused permission to contend,' is the appropriate rendering. But, II. The contest itself was a trial, and the great trial; and since Paul represents himself as having actually engaged in the race (26, 27), he appears to have referred to this proof, and accordingly meant by adokimos, unworthy of the prize.' His words may be rendered, 'Lest when I have acted the part of herald to others (in preparing them for, and urging them to, the great Christian contest), I should lose the prize myself.'

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Two instances of rejection are spoken of in the Bible. The rejection or reprobation of God's chosen people, the Jews; who, being found adulterate or unfaithful, were cast away of God, so that now they'Outcasts of earth, and reprobate of heaven, Through the wide earth in friendless exile stray, Remorse and shame sole comrades of their way; With dumb despair their country's wrongs behold, And, dead to glory, only burn for gold.'

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Yet this rejection is not final. The Israelites were weighed in the balance, found wanting,' and cast away. But when at length they shall have been purified in the furnace of affliction, they will be received of God, and so' all Israel shall be saved' (Rom. xi. 26). The other instance of rejection appears from passages to which reference has just been made, to be of individuals, and not of a nation or a class. And analogy, as well as the essential benignity of God, and the remedial nature of his government, give reason to think, that neither are these rejections final and irreversible; for, as the casting away of the Jews is the receiving of the Gentiles, and their fall the enriching of the world, how much more their fulness? (Rom. xi. 12, seq.) when at length, under the benign providence of an Almighty Father, the last enemy shall be destroyed, and God be all in all (1 Cor XV. 26, 28).

CASTLE (L.), a diminutive of castra, de

noting a small camp or fortification: hence, a fortified house or residence; a chateau. In the present state of the English language, castle' is applied only to a large pile of fortified and embattled buildings. It may be doubted if the word has exactly this import in Scripture; for castles, in this sense of the term, came in conjointly with the feudal ages; though fortresses, towers, strong holds, and fortified cities, are mentioned in the Bible. In some instances, the word 'castle' seems equivalent to the classic name acropolis, which signifies a fortified hill or eminence, the original settlement and cradle of a city (1 Chron. xi. 5, 7). The castle in the Sacred Writings, with which it is important that the student should be acquainted, is that into which Paul was carried by the Romans, when rescued from the fury of his excited countrymen (Acts xxi. 34, 37; xxii. 24; xxiii. 10). This was the Fort Antonia, so named in honour of Mark Antony, by King Herod, who constructed it out of an earlier stronghold, erected for the protection of the temple by John Hyrcanus (135, A.C.). It stood at the north-western angle of the temple, and, from its position, must have been intended to guard against internal commotion rather than external violence. Here, accordingly, was it that the Roman guard had their head quarters, in the times of the New Testament. From the era of Hyrcanus, here had the official vestments of the high priests, the Jewish regalia, been preserved, as in a place of safety; which, however, the Jews, under the Roman sway, found could be converted into a place of detention. They therefore employed constant efforts until they regained the custody of them in the days of the President Vitellius. The tower of Antonia,' says Josephus, was situated at the corner of two cloisters of the court of the temple, of that on the west and that on the north. It was erected upon a rock, fifty cubits in height, and was on a great precipice. Before you come to the tower itself, there was a wall three cubits high: within that wall, all the space of the tower Antonia itself was built upon, to the height of forty cubits. The inward parts had the largeness and form of a palace; it being parted into all kinds of rooms and other conveniences, such as courts and places for bathing, and broad places for camps. As the entire structure resembled a tower, it contained also four other distinct towers at its four corners. On the corner where it joined to the two cloisters of the temple, it had passages down to them both, through which the guard (for there always lay in this tower a Roman legion) went several ways among the cloisters with their arms on Jewish festivals, in order to watch the people, that they might not there attempt to make any innovations; for the temple was a fortress that guarded the city, as was the tower U

of Antonia a guard to the temple' (Jew. equal accordance is it, that when the ha War, v. 5. 8.)

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The last words are a striking comment on the record in which Paul's apprehension is narrated. There we find the Roman guard making its appearance on a juncture of the very kind spoken of by the Jewish historian. Terms, too, are used in the Acts, which have a peculiar propriety. The fort is spoken of simply as the Castle,' its ordinary name, the name by which it was generally known. A description of so well known a place was not needful; but in what circumstances not needful? Josephus, in writing his history, judged a description needful, and gave one. Let the reader mark the difference between the historian of the Book of Acts and the historian of the Jewish War. The latter wrote for the Romans, and when Jerusalem had been levelled to the ground. On these accounts a description was necessary. Besides, Josephus was, so to speak, a professional historian, having such models as Thucydides and Livy before his eyes. Luke was a simple chronicler, recording facts with no other aim than to say the simple truth in the fewest words. But had even so inartificial an author written when the Jewish temple and polity had come to an end, or written with a view to 'strangers and foreigners,' he would scarcely have failed to add, after the manner of Josephus, some explanatory details. A writer in these days, speak ing of London, and in the main to citizens of the metropolis, might with propriety talk of the Tower,' without risk of being misunderstood; but if the city and the tower lay in ruins, and if he had in view readers who were personally unacquainted with its localities and structures, he would then be drawn to enter into a description of the Tower,' should he have occasion to mention it.

This is a corroboration of the credibility of The Acts of the Apostles,' on a minute, unobvious, and therefore important point. But the corroboration goes yet farther. The account in Josephus shows that the fort lay on an eminence, and had a communication with the courts of the temple by an ascent. In the temple it was that the uproar against Paul began. His enemies dragged him from the temple into its cloisters, or the immediate vicinity. Hither came the Roman guard, and bore Paul away. These particulars are congruous with themselves, and with the record in both historians. But the words, Tidings came unto the chief captain,' conceal another point of agreement with fact. In the original, it is a report went up. On receiving this report, the soldiers ran down unto (literally, upon) them.' So also in xxi. 35, we find, 'When he (Paul) came upon the stairs,' flight of steps, or ascent, leading up into the castle. Paul's position, too (ver. 40), 'on (or on the top of) the stairs,' while addressing the people, is thus explained. In

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rangue was finished, the captain ordered Paul to be brought into the castle; the apostle being already on or near the top of the stairs, where only could he have hoped to address the raging multitude in safety. Another instance is found (xxii. 30), where Paul is 'brought down' to be set before the Jewish Sanhedrim. And when a great dissension arose in this grave council, the chief captain, fearing Paul should have been pulled in pieces of them, commanded the soldiers to go down, and bring him into the castle. say nothing of the faithful picture here given of the explosive turbulence of priest and people, we ask whether these verbal coincidences are not very remarkable? Whether it is likely they would have existed, had not the author written from a knowledge of actual facts? One, or even two such, might have been ascribed to accident. Those which we have indicated are too numerous and too marked not to prove that Luke's narrative emanated from an eye-witness: not improbably, that eye-witness was the prisoner himself, who had had good reason to be minutely acquainted with the localities, and whose language, in describing the events, would undesignedly take its shape from the peculiar features of the several places.

CASTOR AND POLLUX, the Latin names of the two brothers, sons probably of Leda and Tyndareus, king of Lacedemon, where the worship of these divinities seems to have had its origin. As children of Leda and Tyndareus, Castor and Pollux were brothers of the famous Helen, who is fabled to have caused the Trojan war. From their father they received the patronymic of Tyndaridæ. They also bore the name of Dioscouroi, that is, sons of Zeus (Jupiter). Castor was distinguished as a horseman, Pollux as a boxer. Their character was essentially warlike, and their appearance that of two young men on horseback, with spears in their hands, wearing helmets of the shape of an egg, and crowned with stars.

Omitting the general and somewhat contradictory accounts which we find respecting the Dioscouroi in classical mythology, we shall confine ourselves to a few leading particulars, which bear directly on the elucidation of Scripture. In a war between the Dioscouroi and the sons of Aphareus, which was carried on in Laconia, Castor was slain. Pollux, after the heat of the battle was over, finding his brother on the point of death, was so overcome with brotherly regard, that he entreated Zeus for permission to die with his brother. The answer was - he might live in heaven as the immortal son of its king; but if he chose to share his brother's fate, then nothing more could be granted, than that they should alternatively live, one day in Olympus, and another in the infernal regions. The latter was Castor's

choice. Pleased with this fraternal piety, Zeus made them two brilliant stars (lucida sidera) in the skies. Moreover, Poseidon (Neptune) signified his approval of their brotherly love, by giving them power over the winds and the ocean, so that they were able to bear aid to seamen in distress. Owing to these circumstances, they were regarded as 'divine saviours,' and received worship as the friends and protectors of all travellers, but especially of mariners. Being the kind and protecting divinities of the ocean, their figures were naturally taken as the sign and the name of ships. And as we denominate a man-of-war The Nelson,' because Nelson is renowned for victories on the deep, and place on the prow of the ship a figure of that hero, so with a similar 'hero-worship' the Greeks and Romans put on the prows of their ships carved images of the Dioscouroi;

thus hoping to place the vessel which bore these tutelary divinities under their sheltering power. In accordance with this custom, the ship of Alexandria,' in which Paul embarked at the island of Malta, when on his way to Rome, bore the sign Castor and Pollux;' in the original, Dioscouroi (Acts xxviii. 11). The agreement which we here find with a custom prevalent in the apostle's days, is striking and forcible in proportion as it is minute. There are many instances of similar agreement in the New Testament narratives. Taken separately, they may appear small, but not even then are they inconsiderable; but when viewed as a whole, they become exceedingly important, and give a well-grounded assurance that these books have a valid historical character, and speak for the most part of actual events.

T. MEANSIDE.

CASTOR AND POLLUX. From an Antique Gem.

CATS (T.). Though tame cats are not mentioned in the Bible, they can hardly have failed to be found in Palestine, the rather because they were numerous in Egypt, would be highly useful for the destruction of vermin in a corn-growing country, and are mentioned in the writings of the Jewish doctors. Wild cats have been found by Bochart and other authorities in the wild beasts of the desert,' Ziim, spoken of in Isa. xiii. 21; xxxiv. 14. Jer. 1. 39.

In Egypt, the cat was sacred to Pasht or Bubastis, the Diana of that country, who is here exhibited as cat-headed, from an Egyptian statue in the Payne Knight collection. The cat was also sacred to the sun. The 'cat of the sun is represented as laying hold of the reptile apoph, while inscriptions mention' the cat devouring the abominable rat;' alluding probably to the service which the instincts of the animal prompt her to render

to man.

The respect with which the cat was treated in Egypt was such as few of the sacred animals experienced. Its worship was universally

prevalent throughout the country; and it became, as our cut shows, a type of a divinity. Never,' says Cicero, 'did any one hear tell of a cat being killed by an Egyptian.' So bigoted were the Egyptians in their veneration for this animal, that neither the influence of their own magistrates, nor the dread of the Roman name, could prevent the populace from sacrificing to their vengeance an unfortunate Roman who had accidentally killed a cat. When a cat died a natural death, all the inmates of the house shaved their eyebrows in token of mourning; and, having embalmed the body, they buried it with great pomp. Those which died in the vicinity of Bubastis were sent to that city to repose within the precincts of the place particularly devoted to their worship. Others were deposited in certain consecrated spots set apart for the purpose, near the town where they had lived. In all cases, the expense of the funeral rites depended on the donations of pious individuals, or on the peculiar honours paid to the goddess of which they were the emblem. Those cats which, during life

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