devout, chivalrous, patriotic and artificial society in which he moved.
Bibliography.—H. Breymann, Calderon-Studien (München and Berlin, 1905), i. Teil, contains a fairly exhaustive list of editions, translations and arrangements; Autos sacramentales (Madrid, 1759–1760, 6 vols.), edited by Juan Fernandez de Apontes; Comedias (Madrid, 1848–1850, 4 vols.), edited by Juan Eugenio Hartzenbuch; Max Krenkel, Klassische Bühnendichtungen der Spanier, containing La Vida es sueño, El mágico prodigioso and El Alcalde de Zalamca (Leipzig, 1881–1887, 3 vols.); Teatro selecto (Madrid, 1884, 4 vols.), edited by M. Menéndez y Pelayo; El Mágico prodigioso (Heilbronn, 1877), edited by Alfred Morel-Fatio; Select Plays of Calderón (London, 1888), edited by Norman MacColl; F. W. V. Schmidt, Die Schauspiele Calderon’s (Elberfeld, 1857); E. Günthner, Calderon und seine Werke (Freiburg i. B., 1888, 2 vols.); Felipe Picatoste y Rodriguez, Biografía de Don Pedro Calderón de la Barca in Homenage á Calderón (Madrid, 1881); Antonio Sánchez Moguel, Memoria acerca de “El Mágico prodigioso” (Madrid, 1881); M. Menéndez y Pelayo, Calderón y su teatro (Madrid, 1881); Ernest Martinenche, La Comedia espagnole en France de Hardy à Racine (Paris, 1900). (J. F.-K.)
CALDERWOOD, DAVID (1575–1650), Scottish divine and historian, was born in 1575. He was educated at Edinburgh, where he took the degree of M.A. in 1593. About 1604 he became minister of Crailing, near Jedburgh, where he became conspicuous for his resolute opposition to the introduction of Episcopacy. In 1617, while James was in Scotland, a Remonstrance, which had been drawn up by the Presbyterian clergy, was placed in Calderwood’s hands. He was summoned to St Andrews and examined before the king, but neither threats nor promises could make him deliver up the roll of signatures to the Remonstrance. He was deprived of his charge, committed to prison at St Andrews and afterwards removed to Edinburgh. The privy council ordered him to be banished from the kingdom for refusing to acknowledge the sentence of the High Commission. He lingered in Scotland, publishing a few tracts, till the 27th of August 1619, when he sailed for Holland. During his residence in Holland he published his Altare Damascenum. Calderwood appears to have returned to Scotland in 1624, and he was soon afterwards appointed minister of Pencaitland, in the county of Haddington. He continued to take an active part in the affairs of the church, and introduced in 1649 the practice, now confirmed by long usage, of dissenting from the decision of the Assembly, and requiring the protest to be entered in the record. His last years were devoted to the preparation of a History of the Church of Scotland. In 1648 the General Assembly urged him to complete the work he had designed, and voted him a yearly pension of £800. He left behind him a historical work of great extent and of great value as a storehouse of authentic materials for history. An abridgment, which appears to have been prepared by himself, was published after his death. An excellent edition of the complete work was published by the Wodrow Society, 8 vols., 1842–1849. The manuscript, which belonged to General Calderwood Durham, was presented to the British Museum. Calderwood died at Jedburgh on the 29th of October 1650.
CALDERWOOD, HENRY (1830–1897), Scottish philosopher and divine, was born at Peebles on the 10th of May 1830. He was educated at the Royal High school, and later at the university of Edinburgh. He studied for the ministry of the United Presbyterian Church, and in 1856 was ordained pastor of the Greyfriars church, Glasgow. He also examined in mental philosophy for the university of Glasgow from 1861 to 1864, and from 1866 conducted the moral philosophy classes at that university, until in 1868 he became professor of moral philosophy at Edinburgh. He was made LL.D. of Glasgow in 1865. He died on the 19th of November 1897. His first and most famous work was The Philosophy of the Infinite (1854), in which he attacked the statement of Sir William Hamilton that we can have no knowledge of the Infinite. Calderwood maintained that such knowledge, though imperfect, is real and ever-increasing; that Faith implies Knowledge. His moral philosophy is in direct antagonism to Hegelian doctrine, and endeavours to substantiate the doctrine of divine sanction. Beside the data of experience, the mind has pure activity of its own whereby it apprehends the fundamental realities of life and combat. He wrote in addition A Handbook of Moral Philosophy, On the Relations of Mind and Brain, Science and Religion, The Evolution of Man’s Place in Nature. Among his religious works the best-known is his Parables of Our Lord, and just before his death he finished a Life of David Hume in the “Famous Scots” series. His interests were not confined to religious and intellectual matters; as the first chairman of the Edinburgh school board, he worked hard to bring the Education Act into working order. He published a well-known treatise on education. In the cause of philanthropy and temperance he was indefatigable. In politics he was at first a Liberal, but became a Liberal Unionist at the time of the Home Rule Bill.
A biography of Calderwood was published in 1900 by his son W. C. Calderwood and the Rev. David Woodside, with a special chapter on his philosophy by Professor A. S. Pringle-Pattison.
CALEB (Heb. kēleb, “dog”), in the Bible, one of the spies sent by Moses from Kadesh in South Palestine to spy out the land of Canaan. For his courage and confidence he alone was rewarded by the promise that he and his seed should obtain a possession in it (Num. xiii. seq.). The later tradition includes Joshua, the hero of the conquest of the land. Subsequently Caleb settled in Kirjath-Arba (Hebron), but the account of the occupation is variously recorded. Thus (a) Caleb by himself drove out the Anakites, giants of Hebron, and promised to give his daughter Achsah to the hero who could take Kirjath-Sepher (Debir). This was accomplished by Othniel, the brother of Caleb (Josh. xv. 14-19). Both are “sons” of Kenaz, and Kenaz is an Edomite clan (Gen. xxxvi. 11, 15, 42). Elsewhere (b) Caleb the Kenizzite reminds Joshua of the promise at Kadesh; he asks that he may have the “mountain whereof Yahweh spake,” and hopes to drive out the giants from its midst. Joshua blesses him and thus Hebron becomes the inheritance of Caleb (Josh. xiv. 6-15). Further (c) the capture of Hebron and Debir is ascribed to Judah who gives them to Caleb (Judg. i. 10 seq. 20); and finally (d) these cities are taken by Joshua himself in the course of a great and successful campaign against South Canaan (Josh. x. 36-39). Primarily the clan Caleb was settled in the south of Judah but formed an independent unit (1 Sam. xxv., xxx. 14). Its seat was at Carmel, and Abigail, the wife of the Calebite Nabal, was taken by David after her husband’s death. Not until later are the small divisions of the south united under the name Judah, and this result is reflected in the genealogies where the brothers Caleb and Jerahmeel are called “sons of Hezron” (the name typifies nomadic life) and become descendants of Judah.
Similarly in Num. xiii. 6, xxxiv. 19 (post-exilic), Caleb becomes the representative of the tribe of Judah, and also in c (above) Caleb’s enterprise was later regarded as the work of the tribe with which it became incorporated, b and d are explained in accordance with the aim of the book to ascribe to the initiation or the achievements of one man the conquest of the whole of Canaan (see Joshua). The mount or hill-country in b appears to be that which the Israelites unsuccessfully attempted to take (Num. xiv. 41-45), but according to another old fragment Hormah was the scene of a victory (Num. xxi. 1-3), and it seems probable that Caleb, at least, was supposed to have pushed his way northward to Hebron. (See Jerahmeel, Kenites, Simeon.)
The genealogical lists place the earliest seats of Caleb in the south of Judah (1 Chron. ii. 42 sqq.; Hebron, Maon, &c.). Another list numbers the more northerly towns of Kirjath-jearim, Bethlehem, &c., and adds the “families of the scribes,” and the Kenites (ii. 50 seq.). This second move is characteristically expressed by the statements that Caleb’s first wife was Azūbah (“abandoned,” desert region)—Jerīōth (“tent curtains”) appears to have been another—and that after the death of Hezron he united with Ephrath (v. 24 Bethlehem). On the details in 1 Chron. ii., iv., see further, J. Wellhausen, De Gent. et Famil. Judaeorum (1869); S. Cook, Critical Notes on O.T. History, Index, s.v.; E. Meyer, Israeliten, pp. 400 sqq.; and the commentaries on Chronicles (q.v.). (S. A. C.)
CALEDON (1) a town of the Cape Province, 81 m. by rail E.S.E. of Cape Town. Pop. (1904) 3508. The town is 15 m. N. of the sea at Walker Bay and is built on a spur of the Zwartberg, 800 ft. high. The streets are lined with blue gums and oaks. From the early day of Dutch settlement at the Cape Caledon has been noted for the curative value of its mineral springs, which yield 150,000 gallons daily. There are seven springs, six with a natural temperature of 120° F., the seventh
