meri editione Lugduno-Batavica Hackiana, cum Latina versione, & Didymi Scholiis; sed & Eustathio, & locis aliquot insignioribus ad Odysseam pertinentibus. Item super loco Homerico dubiæ apud antiquos interpretationis, quo Dei in hominum tam mentes quam fortunas imperium asseritur, binæ dissertationes," Lond. 1659, 8vo, reprinted in Almeloveen's edition of Casaubon's Letters. 16. "Epicteti Enchiridion, Græcè & Latinè, cum notis Merici Casauboni; & Cebetis Tabula, cum notis ejusdem," Lond. 1659, 8vo. The Latin translation in this edition is that of Jerom Wolfius. 17. An English translation of, and notes on, "Lucius Florus's History of the Romans," Lond. 1659, 8vo. 18. "A true and faithful relation of what passed for many years between Dr. John Dee and some Spirits," &c. And put in the beginning a long preface, to confirm the truth of what is said in that relation concerning Spirits, Lond. 1659, fol. 19. He was author of, "A Vindication of the Lord's Prayer as a formal prayer, and by Christ's institution to be used by Christians as a prayer. Against the antichristian practice and opinion of some men. Wherein also their private and ungrounded zeal is discovered, who are so strict for the observation of the Lord's-day, and make so light of the Lord's-prayer," Lond. 1660. The first occasion of this treatise, as the author tells us in the preface, was a strange report that in St. Mary's church in Oxford, Dr. John Owen, dean of Christ-church, who had the chief government of that university from 1652 to 1657, put on his hat when the Lord's prayer was repeating by the preacher. This Dr. Owen denied afterwards. 20. "A King and his Subjects unhappily fallen out, and happily reconciled, in a sermon preached at Canterbury," on Hosea iii. ver. 4, 5," Lond. 1660, 4to. 21. "The Question to whom it belonged anciently to preach? And whether all priests might or did? Discussed out of antiquity. Occasioned by the late directions concerning preachers," Lond. 1663, 4to. These directions were set forth by the king, October 14, 1662, to restrain the abuses and extravagances of preachers. 22. "Notæ & emendationes in Diogenem Laërtium de Vitis, &c. Philosophorum;" added to those of his father, in the editions of Laërtius printed at London 1664, fol. and Amsterdam in 1692, 4to. 23. "Of the necessity of Reformation in and before Luther's time, and what visibly hath most hindered the progress of it. Occasioned by some late virulent books written by papists, but especially by that, entitled, Labyrinthus Cantuariensis," Lond. 1664, 4to. This is chiefly an answer to "Labyrinthus Cantuariensis," printed at Paris in 1658; which pretends to confute "Archbishop Laud's relation of a conference with Fisher the Jesuit." 24. "An answer concerning the new way of Infallibility lately devised to uphold the Roman cause; the ancient fathers and councils laid aside, against J. S. (the author of Sure-footing) his Letter lately published," Lond. 1665, 8vo. This letter of J. S. (i. e. John Sarjeant, the author of Sure-footing, &c. so learnedly confuted by archbishop Tillotson) was a sort of an answer to some passages in Dr. Casaubon's book "Of the necessity of Reformation," &c. and was printed at the end of Sarjeant's Surefooting in Christianity. 25. "A Letter of Meric Casaubon, D. D. &c. to Peter du Moulin, D. D. &c. concerning natural experimental philosophy, and some books lately set out about it," Cambridge, 1669, 4to. 26. "Of Credulity and Incredulity in things natural, civil, and divine; wherein, among other things, the sadducism of these times in denying spirits, witches, and supernatural operations, by pregnant instances and evidences is fully confuted; Epicurus his cause discussed, and the juggling and false dealing lately used to bring him and atheism into credit, clearly discovered; the use and necessity of ancient learning against the innovating humour all along proved and asserted," Lond. 1668, 8vo, two parts. The third part was printed at London, 1670, 8vo, under the title "Of Credulity and Incredulity in things divine and spiritual: wherein (among other things) a true and faithful account is given of the Platonic philosophy, as it hath reference to Christianity: as also the business of witches and witchcraft, against a late writer, fully argued and disputed." The late writer, attacked only in the two last sheets of this book, was Mr. John Wagstaff, who published "The question of Witchcraft debated; or a discourse against their opinion, that affirm witches," Lond. 1669, 8vo. But these two parts of Dr. Casaubon's book remaining unsold, he printed a new title to them, running thus, "A treatise proving Spirits, Witches, and supernatural operations by pregnant instances and evidences, &c." London, 1672. 27. "Notæ in Polybium," printed for the first time in Gronovius's edition, Amsterdam, 1670, 8vo. 28. "Epistolæ, Dedicationes, Præfationes, Prolegomena, VOL. VIII.

BB

& Tractatus quidam rariores. Curante Theodoro Janson ab Almeloveen;" printed at the end of Isaac Casaubon's Letters, Roterodami, 1709. 29. "De Jure concionandi apud antiquos." This seems to be the same as the treatise mentioned above No. 22, or perhaps it was a Latin translation of it.1

CASCHI, the surname of Kemaleddin Abulganem Abdalrazzák ben Yemaleddin, a famous doctor, classed by Yafei among the mussulman saints, is the author of several works, and among them one entitled "Esthelahah al Sosiah," of the practices and mode of speaking of the sophis, or monks of the mussulmans, of whom he was one of the chiefs. That which bears the title of "Menazel al sairin," the lodgings for travellers, is another spiritual book of the same author. "Tavilat al Koran al hakim," commentaries on the Koran, are likewise by him, and were in the French king's library, number 641. The Rabi al Abrar relates, that this doctor, who was the oracle of his time, preaching one day at Medina, a contemplative person retired to a corner of the mosque for the purpose of meditation, without paying any attention to the discourse of Caschi. One of the audience asking him why he did not hearken like the rest, this spiritual man replied: "When the master speaks, it is not reasonable to listen to what the servant says." The two following lines of Persian poetry are quoted from Caschi :

The sufferings that come from God, ought not to be called afflictions: Blessed is the affliction, and happy is he who suffers it, when it proceeds from on high.

The allusion of the words bela and bala is extremely beautiful in the Persian original. Caschi is also the surname of Yahia ben Ahmed, who lived in the tenth century of the hegira, of whom we have scholia or marginal notes, entitled "Haschiah," on the book of Samarcandi, named Adab al bahath.

CASCHIRI, or CASCHERI, is the surname of Imam Abul Hassan, who wrote the lives of the mussulman saints. Yafei makes mention of this book in the work he composed on the same subject: he is likewise author of the book entitled "Lathaif," which is highly esteemed for its ingenious fictions and its spiritual allegories. On the words that Mohammed puts into the mouth of Pharaoh, in the

Gen. Dict. Biog. Brit.

D'Herbelot.

chapter of the Koran entitled Nazeat: "I am thy master and thy God," he says that the devil, having heard them, complained, that for having only tempted Adam with the desire of a knowledge equal to that of God, he was plunged into his present unhappy condition; and that Pharaoh, who wanted to pass himself for God, had only incurred the same punishment. This Imam is in universal esteem as one of the greatest divines of Mohammedanism; it is he who explains the right way, spoken of in the first chapter of the Koran in these terms: "That man walks in the right way who never stops till he is arrived at the end of his journey, which is the union with God." He likewise makes this reflection on the chapter in the same book, entitled Anáam, where it is said that we must avoid both inward and outward sins: the reason, he says, is presently subjoined in these words: "God has loaded you with benefits both within and without therefore, adds he, these benefits ought to be not only the motive to the keeping of the commandments and the avoiding of sin, but they should teach us also that the best means of obtaining the pardon of our transgressions is to be continually thanking God for his favours." This Imam has made an abridgement of the book of Takieddin, entitled "Sahih." There is another Caschiri, whose proper name is Mossalem ben Hegiage al Nischaburi, a native of Nischabur, a city of Khorassan, who died in the year of the hegira 261.1

CASE (JOHN), M. D. a physician and philosopher of Oxford, was born at Woodstock in that county, and educated in New college, Oxford, where, as well as in Christ Church, he was some time chorister. In 1564 he was elected scholar of St. John's college, proceeded M. A. was made fellow of the house, and was accounted one of the most acute disputants of his time. He forsook his fellowship, as supposed, on account of his inclination to the Roman catholic religion, but appears to have concealed this, as we find him in 1589 made prebendary of North Aulton, in the church of Salisbury. In the mean time he was reckoned so able an instrucior, that he was permitted * to keep a sort of private academy in St. Mary Magdalen's parish, where he held declamations, disputations, and exercises, as in the other colleges and halls, and his auditors were numerous, particularly of young men of popish principles; and several men of eminence came from his school. His printed works were also held in considerable estimation. His learning was various, but he inclined most to medicine, and was admitted to his doctor's degree in that faculty in 1589. In 1574 he married Elizabeth, the widow of one Dobson, keeper of the Bocardo prison. By his lectures, and by his medical practice he acquired a considerable fortune, much of which he bestowed on pious uses. He was a man, says Wood, " of an innocent, meek, religious, and studious life, of a facete and affable conversation; a lover of scholars, beloved by them again, and had in high veneration." Pits gives nearly the same character. Dodd only laments that he hurt his conscience by occasional conformity to the reformed religion, and says that he never made a candid confession of his faith till he lay in his last sickness, when he was assisted by a priest of the Roman catholic communion. He died at his house in Oxford, Jan. 23, 1600, and was interred in the chapel of St. John's college, where a monument was afterwards erected to his memory. He was one of the benefactors to this college.

4.

He wrote, 1. "Summa veterum interpretum in universam dialecticam Aristotelis," London, 1584, 4to; Oxon. 1592, 1598, 4to. 2. "Speculum moralium questionum in universam ethicam Aristotelis," Oxon. 1585, 4to; Francf. 1616, 8vo. 3. "Sphæra civitatis, sive de politica," Oxon. 1588, 4to; Francf. 1616, 8vo. The former edition was printed by Barnes, and having been pirated on the continent, Barnes obtained an order that every bachelor of arts, when he determined, should provide himself with a genuine copy. "Apologia musices, tam vocalis, quam instrumentalis, et mixtæ," Oxon. 1588, 8vo. Wood mentions a book entitled "The Praise of Music, &c." 1586, 8vo, which an ingenious writer in the Bibliographer (vol. II.) is inclined to attribute to Dr. Case, and Dr. Farmer was of the same opinion. The most conclusive proof must depend on a comparison of the Latin with the English work, neither of which is at present within our reach. 5. "Thesaurus economiæ, seu commentarius in economia Aristotelis," Oxon. 1597; Hanov. 1598, 8vo. 6. "Appendix Thesium economicarum," ibid. 7. "Reflexus speculi moralis, seu comment. in magna moralia Arist." Oxon. 1596.