CAB 



eitaver ; with tliis fool, aitin^r as a lever by means of tJie 

 handle, the roots are readily taken up, after whieli any dirt 

 that may adhere to them is (haken off by a blow or two, and 

 the rootj fplit by the cleaver. This enables the ftieep to 

 begin in the centre of the roots, and proceed outwards, eat- 

 ing them with more eafe, and niucli more completely, than 

 in any other method. When they arc not cut, the hard fub- 

 rtance of the rind renders tliem diflicult of being eaten by 

 the animals. One year old flieep, or what are frequently 

 denominated tegs, wethers, and all dry (heep, may in pre- 

 ference be fed on this root ; but when ewes and lambs are 

 to be kept upon it, the hurdles mult be fo contrived as to 

 admit the lambs to pafs through them to feed at large, as by 

 this contrivance much benefit will be derived. 



Crops of this nature may be found, on the whole, from 

 the hardy and other properties of the plants, to conftitute an 

 excellent nutritious food for flieep at thole periods in the 

 fpring when few other forts of green food can be procured or 

 depended upon. The culture of it, in proportion to the 

 quantity of iheep that may be kept on the farm, fliould 

 therefore be carefully attended to by the Iheep farmer. 

 Dr. Dickfon remarks, that this vegetable has been aflertcd 

 to be capable of being preferved for fome time out of the 

 ground, without its properties being in the leall injured ; 

 but, as in moll other bulbous roots, the bell and moil econo- 

 mical praftice is probably that of employing it in its freth 

 Jt.ite. When thus made ufe of, there can be little doubt of 

 its proving a valuable affiftant to the turnip crop, as a late 

 fpring feed for flieep or other animals. 



CABBAGE-iar^ tri-e,i\) Botany. See Geoffroya /Hcrm/j-. 

 Cab BAG {.-tree. See Areca o/tracea and Cacavia ileinia. 

 QAB^ACE-bulterfly, in Eiitomclogy, the common Engliih 

 name of Pap'dio brnjjic^. 



CABBAGING, among Ganleners, is fometimes ufed to 

 denote the knitting or gathering of certain pot-herbs into 

 round bunched heads. In which fenfe the word amounts to 

 the fame with what Evelyn calls poniing, pommer ; q. d. 

 appling, or growing applewife. Others call it finiply head- 

 ing or bunching. 



To make lettuce cabbage, they traufplant it, taking care, 

 during the great heats, to water it ; otherwife, inllead of 

 poming, it runs to feed. To promote the cabbaging of 

 cabbage, thofe who live on the fea-coalt, put fea-weed, with 

 a little nitre, under their roots. 



Cabbage-plants of the early kind begin to turn in their 

 leaves for cabbaging in May. The Batterfea foit cabbage 

 apace when they once begin, and as foon grow hard and 

 burft open ; but the fugar-loaf kind is longer before it comes, 

 and is as flow in its cabbaging. 



CABBAI^A, a myllerious kind of fcience, delivered by 

 revelation to the ancient Jews, as they pretend, and tranf- 

 mitted by oral tradition to thofe of our times ; ferving for 

 interpretation of the books both of nature, and fcrjpture. 



The word is alfo writttn Cabala, Caballa, Kabbala, Kahala, 

 C(ibaliJ)tca, Ars Cabala, and Gaballa. It is originally 

 Hebrew, n 7^''' l^abbalah ; and properly fignifics reception; 

 formed from the verb 7^p, Lilel, to receive by tradition, or 

 from father to fun, efpecially in the Chaldee and Rabbinical 

 Hebrew. 



Cabba'a, then, primarily denotes anv fentiment, opinion, - 

 ufa^'e, or explication of Scripiurc tranlmitted from father to 

 fon. In this fenfe, the word cabbala is not only applied to 

 the whole art, but alfo to each operation perfofmed accord- 

 ing to the rules of that art. Thus it is, R. Jac. Ben 

 Afcher, furnamed Baal-Hatturim, is faid to have compiled 

 moil of the cabbalas invented on the books of Mofcs before 

 h)i time. 



CAB 



As to the origin of the cabbula, tlie Jews relate many 

 marvellous tales. They derive the myllcri>-s contaiired in it 

 from Adam; and alfeit, that whilll the (iill man was in 

 Paradife, the angel Rafiel brought him a book from heaven, 

 which contained the doftrincs of heavenly wifdoiii ; and 

 that wlitu Adam received this book, angels came down from 

 heaven to learn its contents, but that he rcfufed to admit 

 them to the knowk-dge of facrcd things, cntrulled to him- 

 ielf alone; that, after the fall, this book was taken back 

 into heaven ; that, after many prayers and tears, God rc- 

 flored it to Adam ; and that it pafi'cd from Adam to Seth. 

 The Jewifli fables further relate, that the book being loft, 

 and the niylleries contained in it almoll forgotten, in ilie de- 

 generate age preceding the flood, they were reftored, by 

 fpeclal revelation, to Abraham, who tranfniittid them to 

 writing in the book " Jezirah ;" and that the revelation 

 was renewed to Mofes, who received a traditionary and 

 myflical, as well as a written and preceptive, law frotn God, 

 Accordingly, the Jews believe, that God gave to Mofcs on 

 mount Sinai, not only the law, but alfo the explication of 

 that law ; and that Mofes, after his coming down, retiring 

 to his tent, rehearfed to Aaron both the one and the other. 

 When he had done, Aaron Handing on the right hand, his 

 fons, Eleazar and Ithamar, were introduced to a fecond re- 

 hearfal : this being over, the feventy elders that compofed 

 the fanhedrim were admitted ; and lallly, the people, as 

 many as pleafed : to all of whom Mofes agaiii repeated both 

 the law and explanation, as he received them from God. 

 So that Aaron heard it four times, his fons thrice, the elders 

 twice, and the people once. Now, of tlie two things 

 which Mofes taught them, the laws and the explanation, 

 only the full were committed to writing ; which is what 

 we have in Exodus, Leviticus, and Numbers : as to the 

 fecond, or the explication of thofe laws, they were contented 

 to iinprefs it well in their memory, to teach it their chil- 

 dren ; they to theirs, &c. Hence, the fiift part they 

 call liniplv the law, or the written law; the fecond, the oral 

 law, or cabbala. Such is the original notion of the cabbala. 

 The cabbala being again loll anu'dll the calamities of the 

 Babylonifli captivltv, was once more revealed to Eidras ; and 

 it is faid to have been pref.-rvcd in Egypt, and tranfmitted to 

 poftcrity through the nandsof Siineou ben Setach, Elkanah,. 

 Akibha, Simeon ben Joehai, and others. The only warrant- 

 able inference from thefe accounts, which bear tiie obvious 

 marks of fiilion, is, that thecabbalillic doilrine obtained early. 

 credit among the Jews as a part of their facrcd tradition, and 

 was tranfmitted, under this notion, by the Jews in Egypt to 

 their brethren in Palciline. Under the fanclion of ancient 

 names, many fiftitious writings w»re produced, which greatly 

 cotuributed to the fpreading of this niyltical fyflem. Ainong 

 theft were " Sepher Hajjpeliah," or the book of wonders; 

 " Sepher Hakkaneh," or the book of the pen; and " Sepher 

 Habbahir," or the book of light. The lirll unfolds many 

 doctrines faid to have been delivered by Elias to the rabbi El- 

 kanah; the fecond contains myftical commentaries on the di- 

 vine commands ; and the third illullrates the moll fublimt- 

 myfteries. Among the profound dodors, who, bclidcs the 

 lludy of tradition, cultivated with great indultry the cabba- 

 lillic pliilofophy, the mod celebrated ptrfons aie the rabbis 

 Akibha, who lived foon after the deftnidti-in of Jerufahra 

 (See Akibha ;) and Sinieou ben Joehai, w!io Huunflied in 

 the fecond century (See S1MF.0N ben Jochaij. To the. 

 former is afcribed the book, entitled " Jizirah," concerning 

 the creation ; and to the iauer, the book " Sohar," or 

 brightncfs ; and thele are the prine pal foir^es, from which 

 we derive our knowledge of the cabbala. From the third 

 century to the tenth, fev>- traces of the cabbaliilic pliilofophy 



occur 



