CANDIDUS
245
CANDLEMAS
Bishop of Heracleiopolis, by which he understands
Heracleion; the latter title, however, docs nol
figure in the Greek "Notitise episcopatuum". The
( Weeks still give the name of Heracleion to a city
built by the Arabs in 825 near the site of the ancient
city; the Arabian name was Khandak, whence the
Italian name ( !andia is used also for the whole island.
In 960 Candia was taken by Xieephorus Phocas. In
1204 it passed to the Venetians and in 1669 to the
Turks. It has now about 25,000 inhabitants is
( [reeks, 100 Latins). There are remains of its ancient walls and aqueduct, also a museum of antiquities. Under the Venetian occupation Crete was divided into eleven Latin sees, Candia being the seat of an archbishopric. Lequien (III, 907-916) cites twenty- seven archbishops, from 1213 to 1645; Eubel (I, 223, II, 156) has thirty, from the thirteenth century to 1493. Among the latter are the famous Carmelite, St. Peter Thomas (1363), and Blessed Francis Quirini (1364). The hierarchy disappeared with the Turkish conquest. In 1S74 Pius IX re-established the See of Candia, as a suffragan of Smyrna; the bishop has until now resided at Canea. The diocese has only about 300 Catholics. The Capuchins have parishes at Candia (Megalokastro), Canea (Khania), Retimo, and a station at Sitia; 4 schools for boys and 2 for girls (Sisters of St. Joseph de 1' Apparition). Candia is the residence of the Greek Metropolitan of Crete, who has seven suffragan sees, Khania. Kisamos, Rethymnon (Retimo), Sitia, Lampa, Arkadia. and Chersonesos.
Lequien, Oriens christ. (1740), II. 256-74; Cornelius,
icra ."/r, </, ,/./.- , : . ■ \ i - 1 1 1 1 , -, 17.'..".!;
E Miller in Journal drs savants (1S79>, 41-' -2S; R.kiiekkr's Greece cid ed . Leipzig, 1905); Statesman's Vear-Book (1907), 1 . r »5;i-56; J. H. Freese, .1 Short Popular History of Crete (London, 1S97).
S. PliTUIDES.
Candidus, the name of two scholars of the Carlo- vingian revival of letters in the ninth century. (1) The Benedictine Candidus Bruun of Fulda received his first instruction from the learned Aegil (Abbot of Fulda, 817-822); Abbot Ratger (S02-S17) sent the pitied scholar to Einhard at the court of Charlemagne, where he most probably learned the art he employed later in decorating with pictures the apse to which, in 819, the remains of St. Boniface were transferred. When Rabanus Maurus was made abbot (822) Can- didus succeeded him as head of the monastic school of Fulda. As a philosopher Candidus is known by his " I lieta de imagine mundi" or "Dei " (the question of authorship is decided by theCod. Wirciburg.), twelve aphoristic sayings strung together without logical se- quence. The doctrine is taken from the works of St. Augustine, but the frequent use of the syllogism marks the border of the age of scholasticism. In his last saying Candidus makes somewhat timidly the first attempt in the .Middle Ages at a proof of God's exist- ence. This has a striking similarity to the ontological argument of St. Anselm (q. v. — Man, by intellect, a better and more powerful being than the rest, is not almighty; therefore a superior and almighty being — God — must exist). The third saying, which denies that bodies are true, since truth is a quality of immor- tal beings only, is based on that excessive realism which led his contemporary, Fredegisus, to invest even not hingness with being. The other sayings deal with God's image in man's soul, the concepts of exist ence, substance, time, etc. The philosophy of Can- didus marks a progress over Alcuin and gives him rank with Fredegisus, from whom he differs by rarely referring to the Bible in philosophical questions, thus keeping apart the domains of theology and philoso- phy. The only complete edition of the "Dicta Can- didi " is in Haureau (p. 134-137); a more critical edition of part in Richter (p. 34 sq.). Candidus also wrote an "Expositio Passionis D. N. J. Chr." (in I'ez, Thes. anec, Augsburg. 1721, I, 241 sq.); a "Life" of
his teacher /Egil in prose and in verse (Brouwer,
"Sidera ill. vir.", Mainz, 1616, p. 19-44, Dummler,
" Poeta? lat.sevi caroling.", Berlin, 1884, II, 94-117);
and a "Life" of Abbot Baugolf of Fulda (d. 802).
(2) Candidus, name given to the Anglo-Saxon Wizo by Alcuin, whose scholar he was and with whom he went in 782 to Gaul. At the palace school he was tutor to Gisla, the sister, and Rodtruda, the daughter of Charlemagne. When Alcuin went to Tours (796), Candidus was his successor as master of the palace school. Alcuin's esteem for Candidus is shown by his dedicating his commentary on Ecclesiastes to his friends Onias, Fredegisus, and Candidus.
It inuiir, Hixtoire de la philos. scol. (Paris, 1872), I, 131-38; Richter, Wizo und Bruunn, zwei Gelehrte im Zeilaltcr Karls den Cmsxen (Leipzig, 1S90); Em. ken, i'rtdruisus and t'andulus in Philos. J ahrb. (Fulda. 190(51. XIX, 146-50; Werner, Aleuin und sein Jahrhundert (Vienna, 1881), 389.
John M. Lenhart. Candle and Lights. See Altar s.v. Attar-Candles.
Candlemas. — Purification of the Blessed Virgin (Gr. 'TirairavT-q), feast of the presentation of Christ in the temple, 2 February. According to the Mosaic law a mother who had given birth to a man-child was considered un- clean for seven days; moreover she was to remain three and thirty days" in the blood of her purifica- tion"; for a maid- child the time which excluded the mother from the sanctuary was even doubled. When the time (forty or eighty days) was over the 1 1 Hither was to " bring to the tem- ple a lamb for a holocaust and a young pigeon or turtle dove for sin"; if she was not able to offer a lamb, she was to take two turtle
Distribution of Candles by the P< >pb
I \ts on the Council of Constance,
I NTVER81TY OF PRAGUE)
doves or two pigeons; the priest prayed for her and
so she was cleansed. (Lev., xii, 2-8.)
Forty days after the birth of Christ Mary complied with this precept of the law, she redeemed her first- born from the temple (Num., xvin, 15), and was] lurified by the prayer of Simeon the just, in the presence of Anna the prophetess (Luke ii, 22 sqq.). No doubt this event , the first solemn introduction of Christ, into the house of God, was in the earliest times celebrated in the Church of Jerusalem. We find it attested for the first half of the fourth century by the pilgrim of Bordeaux, Egeria or Silvia. The day (14 Feb.) was solemnly kept by n procession to the Const ant inian basilica oi the Re u n ition, a homily on Luke ii, 22 sqq., and the Holy Sacrifice. But the feast then had no proper name; it was simply called the fortieth day after Epiphany. This latter circumstance proves that in Jerusalem Epiphany was then the feast of Christ's birth. From Jerusalem the feast of the fortieth day spread over the entire Church, and later on was kept on the 2nd of February, since within the last twenty-live years of the fourth century the Roman feast of Christ's nativity (25 Dec.) was intro- duced. In Ami. .eh it is attested in 526 (Cedrenus); in the entire Eastern Empire it was introduced by the Emperor Justinian I (542) in thanksgiving for the ion of the greal pestilence which had depopu-
