CALUIRE-CALVELLO. CALUIRE, a town of France, in the department of the Rhone, situated on the left bank of the Saone, about three miles north-north-east of Lyon. It has three annual fairs. Pop. (1872) 6773. CALU'MBA, or COLOMBO, very extensively used in medicine, is the root of Cocculus palmatus, a herbaceous plant of the natural order Menispermacea (q. v.). It is said to derive its name from Colombo in Ceylon, although the C. now chiefly in use is the produce of Mozambique. The flowers in this genus have 12 sepals and petals in all, similar in appear ance, and disposed in four rows. The male and female flowers are on separate plants. C. palmatus has nearly circular leaves with 5-7 lobes, on long hairy foot-stalks, and solitary axillary racemes of small green flowers, the racemes of the male plants branching. The fruit is a drupe, or 1-seeded berrylike fruit, about the size of a hazel-nut, densely clothed with long hairs. The stem is annual and twining; the root perennial, consisting of clustered spindle-shaped fleshy tubers, with a brown warty epidermis, and internally deep yellow. The plant is not cultivated: the root is collected where it grows wild in dense forests. It is dug up in March, cut into slices, or short cylindrical pieces, and dried in the shade. In this state it appears in commerce, having a greenish-yellow tint, a very bitter taste, and a faint aromatic odour. Its bitterness is ascribed to a somewhat narcotic principle called Calumbine, and to Berberine, an alkaloid originally discovered in the Barberry (q. v.), which is also present in it. C. is regarded as one of the most useful stomachics and tonics. It is demulcent, not at all stimulant, and capable of being employed in cases in which almost every other tonic would be rejected by the stomach. It is sometimes given to allay vomiting. It has been found very useful in diarrhoea and dysentery. It is administered in the form of powder, infusion, or tincture. Similar properties seem to reside in the roots of the species of Cocculus generally.-The very poisonous seed known by the name of COCCULUS INDICUS (q. v.), belongs to a plant of a different but allied genus.-The root of Frasera Walteri is sometimes fraudulently substituted for C., and has been called American Calumba Root. It does not agree with C. in its properties, but, besides its very different appearance, it may be distinguished by its undergoing no such change of colour when touched with tincture of iodine, as in true C. Root is produced by the presence of starch. See FRASERA. CA'LUMET, the 'peace-pipe' of the North American Indians, is a tobacco-pipe having a stem of reed about two feet and a half long, decorated with locks of women's hair and feathers, and a large bowl of polished marble. It plays an important part in the conclusion of treaties, of which, indeed, it may be described as the ratifier After a treaty Calumet, or Pipe of Peace. has been signed, the Indians fill the C. with the best tobacco, and present it to the representatives of the party with whom they have been entering into alliance, themselves smoking out of it afterwards. The presentation of it to strangers is a mark of hospitality, and to refuse it would be considered an act of hostility. CA'LUMNY. An ancient regulation of the Scotch law obliged litigants to give their oath of C.-that is, they swore, either by themselves or by their counsel, that the facts alleged by them were true, although in practice this oath was not usually put unless one of the parties required it of his adversary. In the modern practice, however, of the Court of Session, this oath is confined to actions for divorce, and other consistorial cases-the object being to guard against collusion between the husband and wife. See DIVORCE. CALUMNY, LAW AS TO. See LIBEL. vince of Turin, about 11 miles south of Ivrea, and CALU'SO, a town of N. Italy, in Piedmont, proconnected with Turin by railway. Pop. 6000. CALVADOS, a maritime department in the northwest of France, bounded N. by the English Channel, and E., W., and S. by the departments of Eure, Manche, and Orne. It is formed out of a part of the old province of Normandy. The principal rivers are the Touques, Orne, Dives, Seulle, Dromme, and Vire. The coast, which has few bays or inlets, is partly formed by bold ridges, and partly by sand-downs, cliffs, and reefs. The reef extending between the mouths of the Orne and the Vire, called Calvados, after one of the vessels in the Spanish Armada shipwrecked here, and from which the department takes its name, is very dangerous to navigation. The soil of the department is generally fertile, especially in the valleys, supplying rich pasturage for horned cattle, sheep, horses, and swine, which constitute the principal wealth of Calvados. The climate is healthy, though changeable. Iron, marble, slate, and coal are found. There are various manufactures, and the coast-fisheries are of some importance. C. has an area of 2130 square miles, with a popu lation in 1872 of 454,012, and is divided into six arrondissements. Caen is the capital. He CALVAERT, DIONYS, called also DIONISIO FLAMMINGO, a distinguished painter, especially in landscape, was born at Antwerp in 1555. settled early at Bologna, where he opened a school, and had among his students the celebrated Domenichino, Guido, and Albani, who were afterwards, however, pupils of the Caracci. excellent pictures by him are still preserved at Many Bologna. He died in 1619. CALVARY, MOUNT, the scene of our Saviour's crucifixion, is an eminence which lay at the northwest, and just on the outside, of the ancient city of into Latin of the Hebrew word Golgotha, signifying Jerusalem. Calvary, or Calvaria, is a translation a skull,' either because the mount was a place of human skull. public execution, or because it was shaped like a · CALVARY, in Roman Catholic countries, is a representation of the various scenes of the passion and crucifixion of our Lord, either in a chapel, or external to the church, as at St Jacques at Antwerp. It consists of three crosses with the figures of Christ and the thieves, usually as large as life, surrounded by a number of figures, representing the various personages who took part in the crucifixion. At Aix-la-Chapelle, the C. is a church on the top of a hill, surrounded by twelve sculptured stones, each marking an event which took place on the journey of the Saviour to Mount Calvary. The approach to the C. is called the Via Dolorosa, each of the stones marking what is called a station, at which the pious say a prayer in passing. cata, Italy, pleasantly situated on a hill-slope CALVELLO, a town in the province of Basili about 13 miles south of Potenza. It has two convents. Pop. 6550. CALVENTURA ISLANDS-CALVIN. CALVI, a seaport on the island of Corsica, situated on a península in the Gulf of Calvi, about 38 miles west-south-west of Bastia, lat. 42° 35' N., long. 8° 43′ E. It is strongly fortified, and has a good port, with a high light at its entrance, and a considerable export trade. C. was captured by the English in 1794, after a siege of 51 days. Pop. CALVENTURA ISLANDS, off the coast of distinguished. A relative of his own, Pierre Robert Arracan, in the Bay of Bengal, their centre being Olivetan, was there engaged in a translation of the in lat. 16° 53′ N., and long. 94° 20′ E. The group Scriptures; and this had the effect of drawing C.'s consists of two divisions-one to the south-east, attention, and awakening within him the religious which is composed of two lofty and well-wooded instinct which was soon to prove the master-principle islets; and another to the north-west, which presents of his life. We cannot say as yet that his traditionseven bare rocks, chiefly of fantastic shapes. ary opinions were unfixed, or that he had embraced with any decision the Protestant opinions that were spreading everywhere; but the seeds of the new faith were now beyond doubt sown in his heart, and from this time, although he still continued for awhile longer to pursue his legal studies, his main interests appear to have been religious and theological. From Orleans he went to Bourges, where he acquired the knowledge of Greek, under the tuition of a learned German, Melchior Wolmar, to the influence of whose spiritual instructions he was also greatly indebted. He began here to preach the reformed doctrines, and passed over into the ranks of Protestantism, under the slow but sure growth of his new convictions, rather than under the agitation of any violent feeling. Here, as everywhere, his life presents a marked contrast to that of Luther. 1746. CA'LVILLE, a kind of apple, of which there are numerous sub-varieties. The calvilles diminish in thickness from the middle towards the calyx, where they form a point; they have regular ribs, and a large open seed-chamber; also a pleasant smell, and are unctuous to the touch. They are never altogether streaked; they have a fine loose flesh, with a flavour somewhat resembling that of the raspberry or strawberry. The White Winter C. is in high repute both as a culinary and dessert apple; it is very extensively cultivated on the continent of Europe. CALVIN, JOHN, one of the most eminent of the reformers of the 16th c., was born at Noyon, in Picardy, on the 10th of July 1509. His father, Gerard Cauvin or Calvin, was procureur-fiscal of the district of Noyon, and secretary of the diocese. He was one of six children-four sons and two daughters. All the three sons who survived were bred ecclesiastics; and the reformer himself, while still only 12 years of age, was appointed to a chaplaincy in the cathedral church of Noyon. This he held as a means of support during the period of his education, and even for some short time after he had entered on his reforming career. C. was educated in circumstances of ease, and even affluence. The noble family of Mommor, in the neighbourhood, invited him to share in the studies of their children; he was in some measure adopted by them; and when the family went to Paris, in his 14th year, he accompanied them, and parti cipated in the benefits of the higher instruction which was there attainable. He was entered as a pupil in the College de la Marche, under the regency of Mathurin Cordier, better remembered, perhaps, by his Latin name of Corderius. It was under this distinguished master that C. laid the foundation of his own wonderful mastery of the Latin language. During this early period, he was distinguished by the great activity of his mental powers, and the grave severity of his manners. His companions, it is said, surnamed him the Accusative.' For awhile, his attention was directed to the study of law. His remarkable talents seemed to promise great success in this branch of study, and his father sent him, with the view of prosecuting it, to the university of Orleans, then adorned by Pierre de l'Etoile, one of the most famous jurists of his day, and afterwards president of the Parliament of Paris. At Orleans, he continued the same life of rigorous temperance and earnest studiousness for which he was already noted. Beza says, that, after supping moderately, he would spend half the night in study, and devote the morning to meditation on what he had acquired. His undue habits of study seem to have laid thus early the foundation of the ill-health which marked his later years. It was while a lawstudent in Orleans that he became acquainted with the Scriptures, and received his first impulse to the theological studies which have made his name so He proceeded to Paris in 1533, which at this date had become a centre of the new learning,' under the teaching of Lefevre and Farel, and the influence of the queen of Navarre, sister of Francis I. The Sorbonne itself had not escaped the infection. There was a growing religious excitement in the university, in the court, and even among the bishops. This, however, was not to last. The king was soon stirred up to take active measures to quell this rising spirit; and the result was that C. and others were obliged to flee for their lives. The story is that C. narrowly escaped, having descended from his window by means of his sheets, and fled, under the guise of a vine-dresser, a friend of his, in whose clothes he concealed himself. After this he repaired for a short time to his native place, resigned the preferment he held in the Roman Catholic church, and for a year or two led a wandering life, sheltered in various places. We find him at Saintonge; at Nerac, the residence of the queen of Navarre; at Angoulême, with his friend Louis Tillet; then for a brief while at Paris again, strangely enough expecting a meeting with Servetus, who had expressed a desire to see and confer with him. Persecution against the Protestants at this time raged so hotly, that C. was no longer safe in France; and he betook himself to Basel, where he is supposed to have prepared the first edition of the Institutes of the Christian Religion, and whence he certainly issued, in the year 1535, the famous preface addressed to Francis I. The concentrated vigour of this address, its intensity of feeling, rising into indignant remonstrance, and at times a pathetic and powerful eloquence, make it one of the most memorable documents in connection with the Reformation. It is throughout a noble defence of the righteous character of the reformed doctrines, and their support alike in Scripture and in history. The energetic decisiveness and moral zeal of the future teacher and legislator of Geneva, speak in every page of it. After completing this great service to the cause of Protestantism, he made a short visit to Italy, to Renée, the Duchess of Ferrara. Finally, he revisited his native town; sold the paternal estate, which had devolved to him on the death of his eldest brother; and bidding it adieu, set out in company with his younger brother and sister on his way to Strasburg. The direct road being rendered dangerous by the armies of Charles V., which had penetrated into France, he sought a circuitous route through Savoy and Geneva. The result of this journey was memorable for the cause of the Reformation. Arrived in Geneva, he CALVIN. details. By his College of Pastors and Doctors, and his Consistorial Court of Discipline, he founded a theocracy, with himself at the head of it, which aimed virtually to direct all the affairs of the city, and to control and modify both the social and individual life of the citizens. Not without a struggle, it may be supposed, did he succeed in his great autocratic scheme. The Libertines, although dishonoured by their ineffectual attempts to maintain order in the city, and uphold its rights and dignity, still remained a strong party, which was even augmented, after C.'s return, by men such as Amy Perrin, who had strongly concurred in the invitation to C., but who were afterwards alienated from him by the high and arbitrary hand with which he pursued his designs, as well as by their own schemes of ambition. The struggle with this party lasted with various fortune for no less a period than fifteen years, and was only terminated in 1555, after a somewhat ridiculous émeute in the streets. Amy Perrin and others, driven from the city, were executed in effigy; and the reformer's authority from this date confirmed into an absolute met there his friend, Louis Tillet, who communicated plan of church-government, in all its forms and the fact of his arrival to Farel, then in the very midst of his struggle to promote the Reformation in the city and neighbourhood. Farel hastened to see him, and urge upon him the duty of remaining where he was, and undertaking his share of the work of God, under the burden of which he was like to fail. C. did not at first respond to the call. He was given, he himself says, to his own intense thoughts and private studies.' He wished to devote himself to the service of the reformed churches generally, rather than to the care of any particular church. A life of intellectual and theological labour was that which at that time was most congenial to him. By some strange insight, however, Farel penetrated to the higher fitness of the young stranger who stood before him, and he ventured, in the spirit of that daring enthusiasm which characterised him, to lay the curse of God upon him and his studies if he refused his aid to the church of Geneva in her time of need. This seemed to C. a divine menace. 'It was,' he said, 'as if God had seized me by his awful hand from heaven.' He abandoned his intention of pursuing his journey, and joined eagerly with Farel in the work of reformation. Such was the beginning of C.'s great career in Geneva. Having entered upon his task, he soon infused an energy into it which crowned the struggling efforts of Farel with success. The hierarchical authority was already overturned before his arrival; the citizens had asserted their independence against the Duke of Savoy, whose alliance with the corrupt episcopate, which was the direct governing influence in the place, had called forth the patriotic as well as the religious feelings of the people. The magistrates and people eagerly joined with the reformers in the first heat of their freedom and zeal. A Protestant Confession of Faith was drawn out, approved of by the Council of Two Hundred, the largest governing board of the city, and then proclaimed in the cathedral church of St Peter's as binding upon the whole body of the citizens. Great and marvellous changes were wrought in a short time upon the manners of the people; where licence and frivolity had reigned, a strict moral severity began to characterise the whole aspect of society. The strain, however, was too sudden and too extreme. A spirit of rebellion to the rule of the reformers broke forth; they refused to yield to the wishes of a party animated by a more easy and liberal spirit than themselves, and known in the history of Geneva under the nickname of Libertines; and the consequence was, that they were both expelled from the city after less than two years' residence. C. retreated to Strasburg, where he had meant to go when arrested in his course at Geneva. Here he settled, and devoted himself to theological study, and especially to his critical labours on the New Testament. Here, also, in October 1539, he married the widow of a converted Anabaptist. The marriage appears to have proved a happy one, although not of long duration. The Genevans found, after a short time, that they could not well get on without Calvin. His rule might be rigid; but an authority, even such as his, which might gall from its severity, was better than no settled authority at all; and the Libertine party seem to have been unable to construct any efficient and beneficent form of government. Accordingly, they invited C. to return; and after some delay on his part, in order to test the spirit in which they were acting, he acceded to their invitation, and in the autumn of 1541, after three years' absence, once more made his entry into Geneva. Now, at length, he succeeded in establishing his supremacy. During the period of this long struggle with the Libertines, C. had many other disputes, in which he conducted himself with no less heartiness and zeal. The most remarkable of these were his controversies with Sebastian Castellio, Jerome Bolsec, and above all, Michael Servetus. C. had become acquainted with Castellio at Strasburg. They entertained at first a warm friendship for each other, and C. shewed great zeal in assisting Castellio, whose poverty and learning had attracted his sympathy. When he returned to Geneva, he invited Castellio to join him there, and procured for him the title of Regent or Tutor in the gymnasium of the city. There was little similarity, however, in the characters of the two men, and the diversity of their tastes and views soon became apparent. The learning of Castellio was intensely humanitic; a classical spirit and a somewhat arbitrary opinionativeness moulded all his studies; and as soon as he began to apply himself to theology, he came into conflict with Calvin. In a letter to Farel in 1542, we find C. speaking of the freaks of our friend Sebastian, which may both raise your bile and your laughter at the same time.' These freaks relate to Castellio's notions of Scriptural translation, and his refusal of C.'s offer to revise the version which he had made of certain parts of Scripture. Then, two years later, when Castellio desired to enter into the ministry, C. dissuaded the council from accepting him, on account of some peculiar opinions which he held. These were certain rationalistic views as to the authenticity and character of the Song of Solomon, the descent of Christ into hell, and also about election. After this, Castellio left Geneva for awhile, but soon returning, he attacked the views of C. openly. After a violent scene in church, which is painted in C.'s letters very strongly, he was forced to leave the city. The two old friends, now declared enemies, did not spare each other henceforth. The fate of Servetus drew forth an anonymous publication, attacking with keen logic and covert and ingenious sarcasm the Genevan doctrines. This publication was attributed by both C. and Beza to Castellio, and they replied to him in no measured terms, stigmatising him as a 'deceiver and vessel of Satan.' One fact really disgraceful to C. in the controversy deserves not to be passed over. Sunk in great poverty, Castellio was obliged, in his old age, to gather sticks on the banks of the Rhine at Basel, as a means of support. C. did not hesitate to accuse CALVIN. him of stealing the sticks. Such polemical truculence may well make us turn away in disgust and indignation. The controversy with Bolsec belongs to a later period. Jerome Bolsec was originally a Carmelite monk, but he had thrown aside the habit, and betaken himself to the practice of medicine in Geneva. He was led to attack C.'s doctrine of predestination. As soon as C. heard of this, he led him to understand that he was not at liberty to question the Genevan doctrine. He and the other clergy dealt with him; but after repeated disputations Bolsec was found incorrigible, and was sentenced to banishment from the city. Cast out of the theocratic community, he ultimately rejoined the Roman Catholic Church, and revenged himself in a somewhat mean way against C. by writing his life in a spirit of detraction and slander. with his condemned book and the MS. he had sent to C. attached to his girdle; and, amid his agonising cries, the fire was kindled, and the wretched man expiated his heresy amidst the flames. Whatever apologies may be urged for this memorable crime, it must remain a mournful and scandalous blot on the history of the Reformation. The disgrace of it has particularly attached to C., and with some justice, from the special and unhappy relation which he bore to the whole transaction; but most of the Reformers are no less implicated in it. The wise Bullinger defended it, and even the gentle Melanchthon could only see cause for gratitude in the hideous tragedy. After the execution of Servetus, and the expulsion of the Libertines, two years later, C.'s power in Geneva was firmly established, and he used it vigorously and beneficently for the defence of Protestantism throughout Europe. By the mediation of Beza, he made his influence felt in France in the great struggle that was there going on between the hierarchical party, with the Guises at its head, and the Protestants, led by Condé and Coligny. In 1561, his energies began to fail. He had been long suffering from bad health, but his strength of will and buoyancy of intellect sustained him amid all his bodily weakness. In the year now mentioned, his bad health greatly increased, and although he survived for more than two years, he never regained any vigour. He died on the 27th of May 1564. Very different estimates, it may be imagined, have been formed of C.'s character, according to the point of view from which it is contemplated. None, however, can dispute his intellectual greatness, or the powerful services which he rendered to the cause of Protestantism. Stern in spirit, and unyielding in will, he is never selfish or petty in his motives. Nowhere amiable, he is everywhere strong. Arbitrary and cruel when it suits him, he is yet heroic in his aims, and beneficent in the scope of his ambition. Earnest from the first, looking upon life as a serious reality, his moral purpose is always clear and definite-to live a life of duty, to shape circumstances to such divine ends as he apprehended, and, in whatever sphere he might be placed, to work out the glory of God. Of all these contests, however, the most memorable is that with Servetus. A melancholy interest encircles the name of this great heretic, which the criminal tragedy of his death keeps always fresh and vivid in the minds of all who hate intolerance, and who love truth rather than dogmatism. The character of Servetus himself has little to do with this interest. He seems to have been more of a vain, restless, and enthusiastic dreamer, than of a calm and patient inquirer. In his very dreams, however, and the vague audacities of his speculation, there is a kind of simplicity and unconscious earnestness that wins sympathy. He had entered into various connections with C., even from the time of his early residence in Paris; particularly, he had sent him various documents containing the views, fully developed in his work subsequently published under the title of Restitutio Christianismi. C. never concealed his abhorrence of these views; and in a letter to Farel as early as 1546, he threatens that if Servetus should come to Geneva, he would do what he could to bring him to condign punishment: Nam si venerit, modo valeat mea authoritas, vivum exire nunquam patiar. The history of his seizure and condemnation at Vienne by the Catholic authorities, and especially of C.'s share in the correspondence which led to his seizure, is very complicated and obscure. It has been maintained that C. was the instigator, through a creature of his own of the name of Trie, of the He rendered a double service to Protestantism, whole transaction; it is certain that he forwarded which, apart from anything else, would have made to the authorities, through Trie, private documents his name illustrious: he systematised its doctrine, and which Servetus had intrusted to him, with a view he organised its ecclesiastical discipline. He was at to the heretic's identification, and as materials for once the great theologian of the Reformation, and his condemnation. Servetus was sentenced to be the founder of a new church polity, which did more burned, but effected his escape, and, after several than all other influences together to consolidate the months' wandering, he was found at Geneva. It was scattered forces of the Reformation, and give them his intention to proceed to Italy, where he hoped an enduring strength. As a religious teacher, as a his opinions might meet with some degree of tolera- social legislator, and as a writer, especially of the tion, and he arrived at Geneva on his way. This is French language, then in process of formation, his the explanation of an event otherwise unaccount-fame is second to none in his age, and must always able. Having ventured to church, according to the common account, he was recognised, apprehended, and conveyed to prison by C's order, just as he was about to leave the city. The particulars of his trial are full of interest, but too lengthened to be detailed here. It lasted, with various interruptions, for two months. He attacked C. with the most foul epithets, and C. retorted with a virulence and foulness quite equal to his own. At length, on the 26th of October 1553, sentence was passed upon Servetus, condemning him to death by fire. C. used his influence to have the mode of death alleviated, but without success. On the very next morning, the sentence was put into execution. On an extended eminence at some distance from the city, Servetus was fastened to a stake surrounded by heaps of oak-wood and leaves, conspicuously adorn the history of civilisation. Among C.'s most important works are: Christianæ Religionis Institutio (Basel, 1536); De Necessitate Reformandæ Ecclesia (1544); Commentaires sur la Concordance ou Harmonie des Evangelistes (Gen. 1561); In Novum Testamentum Commentarii (edited by Tholuck, in 7 vols., Halle, 1833-1834); In Libros Psalmorum Commentarii (edited by Tholuck, 1836); In Librum Geneseos Commentarii (edited by Hengstenberg, 1838). A collection of C.'s Letters, compiled from the original MSS., and edited with historical notes by Dr Jules Bonnet, were translated into English by D. Constable, 2 vols., 1855-1857. The best edition of C.'s whole works is that of Amsterdam, 1671, in 9 vols. fol. By the 'Calvin Translation Society,' in Edinburgh, his works have been collected, translated into English, and issued CALVINISM-CALYPTRÆA. in 51 vols. 8vo, 1843-1855, a series of books procurable at a moderate price. CALVINISM is the system of religious doctrine associated with the name of Calvin, and supposed to distinguish the churches more particularly called the Reformed, in contradistinction to the Lutheran and Anglican churches. Calvin's doctrinal views are laid down at length in his Institutio Christianæ Religionis, first published in 1536. It was not till many years later, however, that the name of C. came to be attached to a certain set of doctrinal opinions, and not till the rise of Arminius (q. v.) and the synod of Dort (q. v.) in 1618, that these opinions may be said to have been polemically marked off from others with which they are gene rally contrasted, and to which they are recognised as standing in opposition. The difference of thought expressed in the Arminian and Calvinistic systems is as old as the history of Christian doctrine. In almost every point, Augustine may be said to have anticipated Calvin; while Pelagius and the eastern divines, such as Chrysostom, represented a type of opinion upon the whole consonant to that which in more modern times has been opposed to Calvinism. In the Roman Catholic Church, since the Reformation, the same opposition of thought has presented itself in the famous contest of Jansenism and Jesuitism. The main point of distinction in the two systems or modes of Christian opinion, is as to the operation of divine grace in the salvation of sinners. In the one system, this operation is considered as predetermined and absolute; in the other, as merely prescient, and in some sense conditioned. Predestination and Irresistible Grace are the great key-notes of C.-its two main points. Others were added in opposition to Arminianism-viz., Original Sin, Particular Redemption, and the Perseverance of the Saints; but the first of these is not peculiarly Calvinistic, and the last two are merely corollaries from the doctrines of Predestination and Grace. Predestination is, in fact, the one distinguishing doctrine of the system, as it was of Augustinianism, of which C. was merely the revival. The divine will, apprehended as decretive and predestinating, is necessarily irresistible in its efficacy, select in its objects, and persevering in its results. The characteristic of C., therefore, is that it is a speculative Christian system, springing from a single great principle, carried out rigorously into all its logical consequences. The Church of England, in its earlier history, was Calvinistic in its creed, although medieval and Catholic in its ritual. Puritanism was nothing else than a movement to reduce it altogether to a Calvinistic model. In the re-action which followed this movement, the Church of England, while retaining its original articles, nearly parted with its Calvinistic faith; and throughout the 18th c., its chief divines are conspicuously Arminian or latitudinarian. But with the revival of the evangelical party in the end of the century, C. revived; and it still maintains, if not an absolute sway, yet a powerful influence over many minds in the Anglican establishment, while it is the professed creed of a great proportion of the dissenters. The Church of Scotland, along with the other Presbyterian churches in this country, and the large and numerously increasing bodies of Presbyterians in America, all hold to the Westminster Confession of Faith, the most elaborate and formal expression of Calvinistic doctrine that exists. But while holding to the same Calvinistic standard, these churches shew many varieties of actual opinion; and in the history of Presbyterianism, C. has shewn a tendency in its logical development to pass into Rationalism or Unitarianism. This is conspicuously CALYCA'NTHUS (Gr. calyx-flower), a genus of plants of the natural order Calycanthaceae, an order allied to Rosacea, and of which only a few species are known, natives of North America and Japanstructure, having around the central woody axis shrubs, with square stems, which are of remarkable four smaller imperfect ones. An aromatic fragrance characterises this order. In the genus C., the bark and leaves possess it as well as the flowers. The bark of C. floridus, a native of Carolina, has been used as a spice and carminative, and has acquired the name of Carolina Allspice, or American Allspice. The flowers are of a chocolate colour. CALYDO'NIAN BOAR. Once upon a time, according to a Greek myth, a certain Eneus, king of Calydon, the ancient capital of Etolia, omitted a sacrifice to Diana, whereupon the goddess, in her rage, sent into his fields a frightful boar, which committed great devastation. No one had the courage to hunt it except Meleager, the son of Eneus, who, calling to his help the bravest heroes of GreeceTheseus, Jason, Nestor, and others-pursued and slew the monster. Later writers, however, affirm that he found it impossible to destroy the animal, until Atalanta, his mistress, aided him by piercing it with an arrow. coiled up like an oniscus, i. e., hog-louse-vulgo, a slater. The genus is characteristic of the Silurian formation. The species we figure has been long known as the 'Dudley Locust. It is remarkable as a very long-subsisting species, passing from the Caradoc beds to the Ludlow rocks. Twenty species have been described. CALYPSO, in Grecian legend, was, according to Homer, the daughter of Atlas, and inhabited the solitary wooded isle of Ogygia, far apart from all Ulysses being thrown upon her gods and men. island by shipwreck, she treated him kindly, and promised him immortality if he would marry her. He was fascinated by her charms, but unwilling to desert his wife and his native land; she detained him, however, seven years, and bore him two sons. On his departure, she died of grief. CALYPTRÆ'A (Gr. kalyptra, a head-dress), a |