and the dead and that in the most holy sacrament of the eucharist there is truly, really, and substantially, the body and blood, together with the soul and divinity of our Lord Jesus Christ; and that there is made a change of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, which change the Catholic church calls transubstantiation. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament.

"I firmly hold that there is a purgatory, and that the souls therein detained are helped by the suffrages of the faithful.

Of the disciplanary or governing code we have already spoken, when we observed that it consisted of the Canon Law, which, unlike the doctrinal and moral code, may vary with time, place, and accidental circumstances.

III. The last head was the essential or constitutive principle of the Catholic church. By this we mean that principle which gives it individuality, distinguishes it from other religions, pervades all its institutions, and gives the answer to every query regarding the peculiar constitution, outward and inward, of this church.

Now, the fundamental position, the constitutive principle of the Catholic

"I most firmly assert that the images of Christ, of the mother of God, and also of other saints, ought to be had and retained, and that due honour and veneration are to be given them.

"I also affirm that the power of indulgences was left by Christ in the church, and that the use of them is most wholesome to Christian people.

"I acknowledge the holy Catholic Apostolic Roman church for the mother and mistress of all churches: and I promise true obedience to the bishop of Rome, successor to St. Peter, prince of the apostles and vicar of Jesus Christ."

Then follow clauses condemnatory of all contrary doctrines, and expressive of adhesion to all the definitions of the Council of Trent.

It is obvious that this form of confession was framed in accordance to the decrees of that council, and consequently has chiefly in view the opinions of those who followed the Reformation.

Such is the doctrinal code of the Catholic church; of its moral doctrines we need not say anything, because no authorised document could be well referred to that embodies them all. There are many decrees of popes condemnatory of immoral opinions or propositions, but no positive decrees. The moral law, as taught in the Catholic church, is mainly the same as other denominations of Christians profess to follow.

God has promised, and consequently bestows upon it, a constant and perpetual protection, to the extent of guaranteeing it from destruction, from error, or fatal corruption. This principle once admitted, every thing else follows. 1. The infallibility of the church in its decisions on matters concerning faith. 2. The obligation of submitting to all these decisions, independently of men's own private judgments or opinions. 3. The authority of tradition, or the unalterable character of all the doctrines committed to the church; and hence the persuasion that those of its dogmas, which to others appear strange and unscriptural, have been in reality handed down, uncorrupted, since the time of the apostles, who received them from Christ's teaching. 4. The necessity of religious unity, by perfect uniformity of belief: and thence as a corollary the sinfulness of wilful separation or schism, and culpable errors or heresy. 5. Government by authority, since they who are aided and supported by such a promise must necessarily be considered appointed to direct others, and are held as the representatives and vicegerents of Christ in the church. 6. The papal supremacy, whether considered as a necessary provision for the preservation of this essential unity, or as the principal depository of the divine promises. 7. In fine, the authority of councils, the right to enact canons and ceremonies, the duty of repressing all attempts to broach new opinions; in a word, all that system of rule and autho

ritative teaching which must strike every one as the leading feature in the constitution of the Catholic church.

The differences, therefore, between this and other religions, however complicated and numerous they may at first sight appear, are thus narrowed to one question; for particular doctrines must share the fate of the dogmas above cited, as forming the constitutive principle of the Catholic religion. This religion claims for itself a complete consistency from its first principle to its last consequence, and to its least institution, and finds fault with others, as though they preserved forms, dignities, and doctrines which must have sprung from a principle by them rejected, but which are useless and mistaken the moment they are disjoined from it. Be this as it may, the constitution of the Catholic church should seem to possess, what is essential to every moral organized body, a principle of vitality which accounts for all its actions, and determines at once the direction and the intensity of all its functions.

We conclude this account of the Catholic church with a sketch of the extent of its dominions, by enumerating the countries which profess its doctrines, or which contain considerable communities under its obedience. In Europe, Italy, Spain, Portugal, France, Belgium, the Austrian empire, including Hungary, Bavaria, Poland, and the Rhenish provinces of Prussia, which formerly belonged to the ecclesiastical electorates, profess the Catholic religion as that of the state, or, according to the expression of the French charte, that of the majority of the people. In America, all the countries which once formed part of the Spanish dominions, both in the southern and northern portion of the continent, and which are now independent states, profess exclusively the same religion. The empire of Brazil is also Catholic. Lower Canada and all those islands in the West Indies which belong to Spain or France, including the Republic of Haiti, profess the Catholic faith; and there are also considerable Catholic communities in the United States of North America, especially in Maryland and Louisiana. Many Indian tribes, in the Canadas, in

the United States, in California, and in South America, have embraced the same faith. In Asia there is hardly any nation professing Christianity which does not contain large communities of Catholic Christians. Thus in Syria the entire nation or tribe of the Maronites, dispersed over Mount Libanus, are subjects of the Roman see, governed by a patriarch and bishops appointed by it. There are also other Syriac Christians under other bishops, united to the same see, who are dispersed all over Palestine and Syria. At Constantinople there is a Catholic Armenian patriarch who governs the united Armenians as they are called, large communities of whom also exist in Armenia proper. The Abbé Dubois, in his examination before a committee of the House of Commons in 1832, stated the number of Catholics in the Indian peninsula at 600,000, including Ceylon, and this number was perhaps rather underrated than otherwise. There are at present an archbishop who is vicar apostolic of Bengal, bishops who are vicars apostolic of Madras, Bombay, and Ceylon respectively, and they are assisted by coadjutor bishops. [BISHOPRIC.] A new one has been added for Ceylon. We have not the means of ascertaining the number of Catholics in China, but in the province of Su-Chuen alone they were returned, 22nd September, 1824, at 47,487 (Annales de la Propag. de la Foi, No. XI. p. 257); and an official report published at Rome in the same year gives those in the provinces of Fo-kien and Kiansi at 40,000. There are seven other provinces containing a considerable number of Catholics, of which we have no return. In the united empire of Tonkin and CochinChina the Catholics of one district were estimated at 200,000 (Ibid, No. X. p. 194), and, till the late persecution, there was a college with 200 students, and convents containing 700 religious. Another district gave a return, in 1826, of 2955 infants baptized, which would give an estimate of 88,000 adult Christians. A third gave a return of 170,000. M. Dubois estimates the number of native Catholics in the Philippine Islands at 2,000,000. In Africa, the islands of Mauritius and Bourbon are Catholic, and

all the Portuguese settlements on the coast, as well as the Azores, Madeira, the Cape Verd, and the Canary Islands. CAUCUS, a word in use in the United States of North Ameria, which is applied to public meetings which are held for the purpose of agreeing upon candidates to be proposed for election to offices, or to concert measures for supporting a party, or any measure of a public or local nature; but its use is more generally confined to meetings of a political character. The word is to be found in nearly every American newspaper, and the American Cyclopædia' states that it is one of the very few Americanisms' which belong entirely to the United States. It is used in Gordon's History of the American Revolution,' published in London in 1788. Gordon says, that more than fifty years prior to the time of his writing, "Samuel Adams' father, and twenty others in Boston, one or two from the north end of the town, where all ship business is carried on, used to meet, make a caucus, &c." It has therefore been supposed that “caucus" was a corruption of " caulkers," the word meeting being understood.

CAVALRY (remotely from the Latin caballus, a horse') is that class of troops which serve on horseback. In the British army it consists of the two regiments of Life Guards, the royal regiment of Horse Guards, seven regiments of Dragoon Guards, and seventeen regiments of Light Dragoons, of which the 7th, 8th, 10th, 11th, and 15th are Hussars, and the 9th, 12th, 16th, and 17th are Lancers. A complete regiment of cavalry is divided into four squadrons, and each of these into two troops. The full strength of a troop is 80 men; and to each troop there is appointed a captain, a lieutenant, and a

cornet.

The charge of the regimental establishments of the Life and Horse Guards in the year 1845, was-Life Guards, each regiment 29,8031.; Horse Guards, 26,2951. The number of rank and file in each of these regiments is 351; non-commissioned officers, trumpeters, and drummer 53; officers 32: total 436. The pay in the Life and Horse Guards is higher in every grade than for the cavalry of the line. Fourteen regiments of dragoons cost

altogether 239,442. One regiment of Dragoon Guards (the 1st) contains 479 of all ranks, and costs 22,2641. The cost of six regiments of Light Dragoons, each with 791 officers and men, in service in India, is defrayed by the East India Company, and amounts to 34,638. per annum for each regiment. The cavalry in the pay of this country for 1844-5 was 7970 officers and men, out of a standing army of 99,707, exclusive of cavalry in India; or including the Queen's troops in India, the charge for cavalry for 1844-5

Dragoons are a species of light cavalry trained to act either on horseback or on foot as may be required. They appear to have been introduced into the English service before the middle of the seventeenth century; but the oldest regiment of dragoons in the army is that of the Scotch Greys, which was raised in 1681. Dragoons perform the duty of advanced guards and patroles; they escort convoys, and harass the enemy in his retreat; or, in reverses of fortune, they protect the dispersed and defeated infantry. The name Dragoon appears to come from the Latin Draconarius, the appellation given to a standard-bearer, who carried a standard or colour with the figure of a dragon on it. (Ammianus Marcell. xx. 4, and the notes in the edition of J. Gronovius; Vegetius, ii. 7.)

Hussars are also a species of light cavalry, which originally constituted the national militia of Poland and Hungary. They are usually employed to protect reconnoitring and foraging parties, and to serve as patroles.

The Lancers were introduced into the British service in order to correspond to the corps of what were called Polish Lancers in the French army. The long lance carried by this class of troops was supposed to be of use in a charge against infantry; and the fluttering of the flag at the extremity of the lance, by alarming the horse, to give an advantage over a dragoon otherwise armed.

In the late war a portion of the French cavalry was furnished with cuirasses, and, in imitation of them, the English Life Guards and Horse Guards have since borne the same heavy armour. These troops carry a sword, two pistols, and a carabine; the heavy cavalry in general carry carabines, pistols, and swords; and the light cavalry very small carabines, pistols, and sabres.

In the French budget for 1845-6, the estimate for the army was for 81,689 horses and 340,000 men. There are fifty-four regiments of cavalry, of five squadrons cach, in the French service, besides four regiments (the African Chasseurs), each composed of six squadrons. The fifty-four regiments consist of-Carabiniers 2; Cuirassiers 10; Dragoons 12; Lancers 8; Chasseurs 13; and Hussars 9 regiments.

In the Austrian service the number of regiments of Cavalry of the line is 37: Cuirassiers 8; Dragoons 6; Light-horse 7; Hussars 12; Uhlans, 4.

The Russian cavalry in 1835 consisted of 86,800 men, besides 4000 Cossacks.

The Prussian cavalry in 1843 amounted to 19,960 men.

CEMETERY. [INTERMENT.]
CENSOR. [CENSUS, ROMAN.]
CENSORSHIP OF THE PRESS.

[PRESS.]

CENSUS, THE, at Rome, was a numbering of the Roman people, and a valuation of their property. It was held in the Campus Martius, after the year B.C. 432. (Liv. iv. 22; Varro, De R. R. iii. 11.) Every Roman citizen was obliged, upon oath, to give in a statement of his own name and age, of the name and age of his wife, children, slaves, and freedmen, if he had any. The punishment for a false return was, that the individual's property should be confiscated, and he himself scourged and sold for a slave. Taxation depended on the results of the census; many kinds of property were excepted, while, on the other hand, some sorts of property were assessed at several times their value. Constant changes were made by successive censors in the valuation of taxable property. Cato and Flaccus rated the taxable value of high-priced slaves at ten times the purchase-money.

(Niebuhr, ii. 402.) It appears from a passage in Livy (vi. 27) that the census also showed the amount of a man's debts and the names of his creditors.

According to the valuation of their property at the census, the citizens were divided into six classes; each class contained a number of centuries or hundreds. That a century did not always consist of a hundred men is clear, from the fact that the richest centuries were the most numerous, and consequently must individually have contained fewer persons_than the centuries of the poor. (Hist. of Rome, by the Society for the Diffusion of Useful Knowledge, p. 21.) The first class consisted of those whose property amounted to 100,000 ases, about 3221. 188. of English money: the second class consisted of persons worth 75,000 ases; the fortune of the third class amounted to 50,000 ases; that of the fourth to 25,000; that of the fifth to 11,000; and the sixth class included all below the fifth, even those who had no estate whatever. This was naturally the fullest of the six, but was accounted only as one century. Now, as the richer classes contained far more centuries than the poorer, so much so that the first class contained more than all the rest together, and as the votes in the Comitia Centuriata were taken within the centuries individually, and then the voice of the majority of centuries was decisive, it is obvious that the influence of wealth was greatly preponderant in this assembly. Cicero (De Repub. ii. 22) assigns this as the object aimed at in the institution. The real object of the Comitia Centuriata was (as Niebuhr supposes) to bind the different orders of the state together in one consistent and organised body. In the Comitia Centuriata the people always appeared under arms, and each class had a particular kind of armour assigned to it.

The census was held at first by the kings, afterwards by the consuls, and, from B.C. 442, by two magistrates called Censors (Censores), who were appointed every five years. After the census a sacrifice of purification was generally, but not always, offered. The victims were a sow, a sheep, and a bull, which were led thrice round the army, and then slain: the sacrifice was called Suovetaurilia.