joined Armenia Minor to it and made the combined province a frontier bulwark. It remained, under various provincial redistributions, part of the Eastern Empire till late in the 11th century, though often ravaged both by Persians and Arabs. But before it passed into Seljuk hands (1074), and from them ultimately to the Osmanlis, it had already become largely Armenian in religion and speech; and thus we find the southern part referred to as “Hermeniorum terra” by crusading chroniclers. At this day the north-east and east parts of the province are largely inhabited by Armenians. The native kings had done much to Hellenize Cappadocia, which had previously received a strong Iranian colour; but it was left to Christianity to complete their work. Though pre-Hellenic usages long survived in the local cults and habits, a part of the people has remained more or less Hellenic to this day, in spite of its envelopment by Moslem conquerors and converts. The tradition of its early church, illuminated by the names of the two Gregories and Basil of Caesarea, has been perpetuated by the survival of a native Orthodox element throughout the west and north-west of the province; and in the remoter valleys Greek speech has never wholly died out. Its use has once more become general under Greek propagandist influence, and the Cappadocian “Greeks” are now a flourishing community.
Bibliography.—W. Wright, Empire of the Hittites (1884); G. Perrot and C. Chipiez, Hist. de l’art dans l’antiquité, vol. iv. (1886); A. H. Sayce, Hittites (1892) (see also Pteria); J. G. Droysen, Gesch. des Hellenismus (3rd ed., 1878); A. Holm, Gesch. Griech. (Eng. trans., 1886); Th. Reinach, Mithridate Eupator (1890); E. R. Bevan, House of Seleucus (1902); Th. Mommsen, Provinces of the Roman Empire (Eng. trans., 1886); J. Marquardt, Röm. Staatsverwaltung, i. (1874); W. M. Ramsey, Hist. Geog. of Asia Minor (1890); C. Ritter, Erdkunde, xviii. xix. (1858–1859); D. G. Hogarth and J. A. R. Munro, Mod. and Anc. Roads in E. Asia Minor (R.G.S. Supp. Papers, iii. 1893); G. Perrot, Souvenirs d’un voyage dans l’A. Mineure (1864); H. J. v. Lennep, Travels in Asia Minor (1870); E. Chantre, Mission en Cappadocie (1898); H. F. Tozer, Turkish Armenia (1881); H. C. Barkley, Ride Through A. M. and Armenia (1891); Lord Warkworth, Notes of a Diary in As. Turkey (1898); M. Sykes, Dar ul-Islam (1904). (E. H. B.; D. G. H.)
CAPPEL, a French family which produced some distinguished jurists and theologians in the 15th and 16th centuries. In 1491, Guillaume Cappel, as rector of the university of Paris, protested against a tithe which Innocent VIII. claimed from that body. His nephew, Jacques Cappel (d. 1541), the real founder of the family, was himself advocate-general at the parlement of Paris, and in a celebrated address delivered before the court in 1537, against the emperor Charles V., claimed for Francis I. the counties of Artois, Flanders and Charolais. He left nine children, of whom three became Protestants. The eldest, Jacques (1529–1586), sieur du Tilloy, wrote several treatises on jurisprudence. Louis (1534–1586), sieur de Moriambert, the fifth son, was a most ardent Protestant. In 1570 he presented a confession of faith to Charles IX. in the name of his co-religionists. He disputed at Sedan before the duc de Bouillon with the Jesuit, Jean Maldouat (1534–1583), and wrote in defence of Protestantism. The seventh son, Ange (1537–1623), seigneur du Luat, was secretary to Henry IV., and enjoyed the esteem of Sully. Among those who remained Catholic should be mentioned Guillaume, the translator of Machiavelli. The eldest son Jacques also left two sons, famous in the history of Protestantism:—Jacques (1570–1624), pastor of the church founded by himself on his fief of le Tilloy and afterwards at Sedan, where he became professor of Hebrew, distinguished as historian, philologist and exegetical scholar; and Louis (see below).
On the protest of Guillaume Cappel, see Du Bellay, Historia Universitatis Parisiensis, vol. v. On the family, see the sketch by another Jacques Cappel, “De Capellorum gente,” in the Commentarii et notae criticae in Vetus Testamentum of Louis Cappel, his father (Amsterdam, 1689). Consult Eugène and Emile Haag, La France protestante, vol. iii. (new edition, 1881).
CAPPEL, LOUIS (1585–1658), French Protestant divine and scholar, a Huguenot whose descent is traced above, was born at St Elier, near Sedan, in 1585. He studied theology at Sedan and Saumur; and Arabic at Oxford, where he spent two years. At the age of twenty-eight he accepted the chair of Hebrew at Saumur, and twenty years afterwards was appointed professor of theology. Amongst his fellow lecturers were Moses Amyraut and Josué de la Place. As a Hebrew scholar he made a special study of the history of the Hebrew text, which led him to the conclusion that the vowel points and accents are not an original part of the Hebrew language, but were inserted by the Massorete Jews of Tiberias, not earlier than the 5th century A.D., and that the primitive Hebrew characters are those now known as the Samaritan, while the square characters are Aramaic and were substituted for the more ancient at the time of the captivity. These conclusions were hotly contested by Johannes Buxtorf, being in conflict with the views of his father, Johannes Buxtorf senior, notwithstanding the fact that Elias Levita had already disputed the antiquity of the vowel points and that neither Jerome nor the Talmud shows any acquaintance with them. His second important work, Critica Sacra, was distasteful from a theological point of view. He had completed it in 1634; but owing to the fierce opposition with which he had to contend, he was only able to print it at Paris in 1650, by aid of a son, who had turned Catholic. The various readings in the Old Testament text and the differences between the ancient versions and the Massoretic text convinced him that the idea of the integrity of the Hebrew text, as commonly held by Protestants, was untenable. This amounted to an attack on the verbal inspiration of Scripture. Bitter, however, as was the opposition to his views, it was not long before his results were accepted by scholars.
Cappel was also the author of Annotationes et Commentarii in Vetus Testamentum, Chronologia Sacra, and other biblical works, as well as of several other treatises on Hebrew, among which are the Arcanum Punctuationis revelatum (1624) and the Diatriba de veris et antiquis Ebraeorum literis (1645). His Commentarius de Capellorum gente, giving an account of the family to which he belonged, was published by his nephew James Cappel (1639–1722), who, at the age of eighteen, became professor of Hebrew at Saumur, but, on the revocation of the edict of Nantes, fled to England, where he died in 1722. See Herzog-Hauck, Realencyklopädie.
CAPPELLO, BIANCA (1548–1587), grand duchess of Tuscany, was the daughter of Bartolommeo Cappello, a member of one of the richest and noblest Venetian families, and was famed for her great beauty. At the age of fifteen she fell in love with Pietro Bonaventuri, a young Florentine clerk in the firm of Salviati, and on the 28th of November 1563 escaped with him to Florence, where they were married and she had a daughter named Pellegrina. The Venetian government made every effort to have Bianca arrested and brought back, but the grand duke Cosimo de’ Medici intervened in her favour and she was left unmolested. However she did not get on well with her husband’s family, who were very poor and made her do menial work, until at last her beauty attracted Francesco, the grand duke’s son, a vicious and unprincipled rake. Although already married to the virtuous and charming Archduchess Giovanna of Austria, he seduced the fair Venetian and loaded her with jewels, money and other presents. Bianca’s accommodating husband was given court employment, and consoled himself with other ladies; in 1572 he was murdered in the streets of Florence in consequence of some amorous intrigue, though possibly Bianca and Francesco were privy to the deed. On the death of Cosimo in 1574 Francesco succeeded to the grand duchy; he now installed Bianca in a fine palace close to his own and outraged his wife by flaunting his mistress before her. As Giovanna had borne Francesco no sons, Bianca was very anxious to present him with an heir, for otherwise her position would remain very insecure. But although she resorted to all sorts of expedients, even to that of trying to pass off a changeling as the grand duke’s child, she was not successful. In 1578 Giovanna died; a few days later Francesco secretly married Bianca, and on the 10th of June, 1579, the marriage was publicly announced. The Venetian government now put aside its resentment and was officially represented at the magnificent wedding festivities, for it saw in Bianca Cappello an instrument for cementing good relations with Tuscany. But the long expected heir failed to come, and Bianca realized that if her husband were to die before her she was lost, for his family, especially his brother Cardinal
