CAILTAN
380
Diermitius, abbot of Inis Clotra (Jan, 10), etc.He is said to have been brought up with his re-lation St. Jarlath, under St. Benen of Armagh(Nov. 9), and to have been a disciple of St.Columba, though these two things are evidentlyinconsistent, and the latter alone seems the morelikely, especially as in the Life of S. Maedhog orModocus of Ferns, who was born a.d. 558 at EastBreiffny, St* Maedhog is said to have been hisschool-pupil. It is clearly an anachronism torepresent him as burying Conall Gulban in a.d.464 as the Life of S. Caillin and the Irish Annalsdo. He was one of the chief saints of Ireland,and presided over the church at Fiodnacha inMagh-Rein (Fenagh or Feenagh, co. Leitrim),and his monastery became a famous school ofdivinity. (Colgan, Acta SS. 51-2; Mart. Doneg.by Todd and Reeves, 308-9; Petrie, HoundTowers of Ireland , 448 ; Joum. Roy. Hist, andArch. Assoc. Ir. 4 ser. iii. 56-7; Four Mast, byO’Donov. i. 146, n. 147.) [J. G.]
CAILTAN is mentioned by St. Adamnan (St.Colurnb. i. c. 31) and by O’Donnell (St. Columb,ii. c. 44) as a monk who was in charge of a “ CeliaDiuni,” in “stagno Abae fluminis,” and wassuddenly sent for by St. Columba, who saw hisdeath to be at hand ; and next night on his arrivalCailtan became ill and died. There is a doubt asto the site of his cell, but the most probable spotis on the creek or bay in Mull called Loch Buy,or on the freshwater lake Loch Ba. Camerariusgives the commemoration of “ St. CailtanusAbbas ” at Feb. 25. (Lanigan, Feel. Hist . Ir. ii.172; Reeves, Adamnan, 60; Bp. Forbes, Kal,Scott. Saints, 294.) [J. G.]
CAIMAN. [Caemiian.]
CAIMIN, of Inis-Cealtra in Loch Deirgdheirc(Inishcaltra, at present a parish partly in co.Cork, partly in co. Galway, including some smallislands in Loch Derg). He was of the race ofCathaoir Mor of Leinster, and was in mannersand life like unto Pacomius the monk. (Mart.Doneg. by Todd and Reeves, 85.) His festivalis March 24. St. Caimin belongs to the thirdorder of Irish saints, and was descended from theprincely house of Hy-kinselagh by his fatherDima, of the stock of the kings of Leinster: hismother was Cuminia, Cumania, or Mumania,daughter of Dalbronach; and king Guaire Aidhne,son of Colman, king of Connaught (who died a.d.662, and is so celebrated by the Irish poets for hisunbounded hospitality and munificence) was hishalf-brother by the same mother. (See Four Mast.by O’Donov. i. 273, upon the mother of GuaireAidhne.) Tired of the world, he retired for soli-tude and devotion to an island in Loch Derg, andlived tnere m the first half of the 7th century.(For an account of the remains of the church,which was built on the original 7th-century one,see Petrie, Round Towers of Ireland , 821 sq.)He died A.D. 653, and was buried at Inishcaltra.(Colgan, Acta SS. 148, n. 4 , 337, c. 7, 746-7; Tr.Thaum . 463, n. 55 ; Lanigan, Eccl. Hist. Ir. iii.11-13; Butler, Lives of the SS. iii. 335; Ussher,De Brit. Eccl. Prim. Dubl. 1639, p. 975; Todd,Book of Hymns , 87,90.) [J. G.]
CAIN, Welsh saint of the 6th century,patroness of Llangain. in Carmarthenshire (Rees,Welsh Saints. 228; E. Williams, Iolo Manuscripts,497). [C. H.]
CAINITES
CAINDER. [Cainner.]
CAINICHUS (Usuard, Mart, ad diem Oct.11), abbat in Scotland. [Cainnech (3).]
CAINITES. A branch of the Ophites;The name is variously written ; KaiVof (Hippo!.Ref. viii. 20; Theodoret, Haer. Fab. i. 15);Caini (Praedest. Cod .); KaXaviaral (Clem. Alex.Strom, vii. 17. See Canistae), Kaiavol (Epi-phanius, Haer. 38; Origen, contra Celsum , iii. 13,but his translator Gelenius gives Cainani);Caiani (Philast. 2 ; Augustin. Haer. 18, Praedest.18, cudd.)\ Gaiana haeresis (Tertullian dePraescrip. 33, and de Bapt. 1), but Jeromewriting with a clear reference to the latterpassage of Tertullian has Caina (Ep. 83, adOceanum , and contra Vigilantium). Elsewherehe seems to have Cainaei (Dial. adv. Lucifer „33); but many MSS. here have Chaldaei. So also-Cainaei (Pseudo-Tertullian, 7), Cainiani (Prae-dest. Codd.). Irenaeus (i. 31) describes thedoctrines of the sect, but gives them no title.Some of these forms suggest a question whetherheretics taking their name from some Caius maynot possibly have been confounded with thosecalled after Cain, but there is no satisfactoryevidence of any heresiarch Caius. Harnack( Quellenkritik , 58) finds a heretic Caius in Ter-tullian (adv. Valent, c. 32), and the same view istaken by Lipsius (die Quellen des A. K. 68), butthis seems to be a misunderstanding of thepassage in Tertullian, where the expression“Marcus or Caius” seems to describe nothingmore than a person of the male sex. TheCaianus referred to by Harnack, as mentioned byMelito of Sardis, is a later person, the mentionbeing really by Anastasius Sinaita (Routh’sReliquiae, i. 145). [Gaianus.]
All the Ophites in common regarded theCreator of the world and God of the Jews asa being of limited nature, who in consequence ofhis imperfection and ignorance, at times atleast, worked in opposition to the will of ahigher power; but the Cainites looked on themaker of the world as actually an evil being,resistance to whom was a virtue. Consequentlythey reversed all the moral judgments of theJewish Scriptures, and honoured as heroes Cainand others whom the writers of the Old Testa-ment had branded as enemies of their God.They held that Cain and Abel were the offspringof different spiritual powers, and that the deathof Abel at the hands of Cain proved that thepower from which the latter sprang was higherand more powerful than that from which theformer was derived. From the same power asCain were derived also Esau, the people ofSodom, Korah; and according to their version ofthe story the supposed swallowing up of Korah,Dathan, and Abiram, was a rescue proving theimpotence of the maker of the world. Hehad striven to hurt the children of the higherpower, but had not been able ; for the}' had beenhidden from their persecutor (an angel havingblinded the eyes of Moses), and transferred tothe company of their parent power. There is anoteworthy difference in this part of the storybetween the versions of Irenaeus and Epiphanius.Irenaeus does not intimate a rescue of the bodieuof Korah and the rest; he says that Sophia, thehigher wisdom, took to herself that which wasof her own in them, that is to say the heavenly