than 1300; (3) “Colbert,” i.e. Paris, National Library, Fonds Lat. 2477, of about 1350; (4) “London-Lumley,” i.e. London, British Museum, MSS. Reg. 13 A xiv., of late 13th century. Three other MSS. certainly exist; yet six more are perhaps to be found, but none of these possesses the value of those given above. Besides the editions referred to in the body of the article, we may also mention (1) P. Girolamo Golubovich, Biblioteca bio-bibliografica della Terra Santa e dell’ Oriente Francescano (1906), vol. i. (1215–1300), pp. 190-213; (2) William of Rubruck . . . with . . . John of Pian de Carpine, edited by W. W. Rockhill, Hakluyt Society (1900), especially pp. 1-39; (3) C. Raymond Beazley, Dawn of Modern Geography, ii. (1901), 279-317, 375-380; in. 85, 544, 553; and Carpini and Rubruquis, Hakluyt Society (1903), especially pp. vii.-xviii. 43-144, 249-295.
(H. Y.; C. R. B.)
CARPOCRATES, a Gnostic of the 2nd century, about whose life and opinions comparatively little is known. He is said to have been a native of Alexandria and by birth a Jew. His family, however, seem to have been converted to Christianity. With Epiphanes, his son, he was the leader of a philosophic school basing its theories mainly upon Platonism, and striving to amalgamate Plato’s Republic with the Christian ideal of human brotherhood. The image of Jesus was crowned along with those of Pythagoras, Plato and Aristotle. Carpocrates made especial use of the doctrines of reminiscence and pre-existence of souls. He regarded the world as formed by inferior spirits who are out of harmony with the supreme unity, knowledge of which is the true Gnosis. The souls which remember their pre-existing state can attain to this contemplation of unity, and thereby rise superior to all the ordinary doctrines of religion or life. Jesus is but a man in whom this reminiscence is unusually strong, and who has consequently attained to unusual spiritual excellence and power. To the Gnostic the things of the world are worthless; they are to him matters of indifference. From this position it easily followed that actions, being merely external, were morally indifferent, and that the true Gnostic should abandon himself to every lust with perfect indifference. The express declaration of these antinomian principles is said to have been given by Epiphanes. The notorious licentiousness of the sect was the carrying out of their theory into practice.
CARPZOV (Latinized Carpzovius), the name of a family, many of whose members attained distinction in Saxony in the 17th and 18th centuries as jurists, theologians and statesmen. The family traced its origin to Simon Carpzov, who was burgomaster of Brandenburg in the middle of the 16th century, and who left two sons, Joachim (d. 1628), master-general of the ordnance in the service of the king of Denmark, and Benedikt (1565–1624), an eminent jurist.
Benedikt Carpzov was born in Brandenburg on the 22nd of October 1565, and after studying at Frankfort and Wittenberg, and visiting other German universities, was made doctor of laws at Wittenberg in 1590. He was admitted to the faculty of law in 1592, appointed professor of institutions in 1599, and promoted to the chair Digesti infortiati et novi in 1601. In 1602 he was summoned by Sophia, widow of the elector Christian I. of Saxony, to her court at Colditz, as chancellor, and was at the same time appointed councillor of the court of appeal at Dresden. After the death of the electress in 1623 he returned to Wittenberg, and died there on the 26th of November 1624, leaving five sons. He published a collection of writings entitled Disputationes juridicae.
Benedikt Carpzov (1595–1666), second of the name, was the second son of the preceding, and like him was a great lawyer. He was born at Wittenberg on the 27th of May 1595, was at first a professor at Leipzig, obtained an honourable post at Dresden in 1639, became ordinary of the faculty of jurists at Leipzig in 1645, and was named privy councillor at Dresden in 1653. Among his works which had a very extensive influence on the administration of justice, even beyond the limits of Saxony, are Definitiones forenses (1638), Practica nova Imperialis Saxonica rerum criminalium (1635), Opus decisionum illustrium Saxoniae (1646), Processus juris Saxonici (1657), and others. He did much, both by his writings and by his official work, to systematize the body of German jurisprudence which had resulted from the intersection of the common law of Saxony with the Roman and Canon laws. His last years were spent at Leipzig, and his time was entirely devoted to sacred studies. He read the Bible through fifty-three times, studying also the comments of Osiander and Cramer, and making voluminous notes. These have been allowed to remain in manuscript. He died at Leipzig on the 30th of August 1666.
Johann Benedikt Carpzov (1607–1657), fourth son of the first Benedikt, was born at Rochlitz in 1607. He became professor of theology at Leipzig in 1643, made himself chiefly known by his Isagoge in Libros Ecclesiarum Lutheranarum Symbolicos (published in 1665), and died at Leipzig on the 22nd of October 1657, leaving five sons, all of whom attained some literary eminence.
August Carpzov (1612–1683), fifth son of the first Benedikt, distinguished himself as a diplomatist. Born at Colditz on the 4th of June 1612, he studied at the universities of Wittenberg, Leipzig and Jena, and in 1637 was appointed advocate of the court of justice (Hofgericht) at Wittenberg. Entering the service of Frederick William II., duke of Saxe-Altenburg, he took part in the negotiations which led to the peace of Westphalia in 1648, and was appointed chancellor by the duke in 1649. From 1672 to 1680 he was chief minister of Ernest I. and Frederick I., dukes of Saxe-Coburg-Gotha, and died at Coburg on the 19th of November 1683. August, who was a man of earnest piety, wrote Der gekreuzigte Jesus (1679) and some treatises on jurisprudence.
Johann Gottlob Carpzov (1670–1767), grandson of Johann Benedikt, was born at Dresden in 1679. He was educated at Wittenberg, Leipzig and Altdorf, became a learned theologian, and in 1719 was appointed professor of Oriental languages at Leipzig. In 1730 he was made superintendent and first pastor at Lübeck. His most important works were the Introductio in libros canonicos bibliorum Veteris Testamenti (1721), Critica sacra V.T. (1728), and Apparatus Historico-criticus Antiquitatum V. Test. (1748). He died at Lübeck on the 7th of April 1767.
Johann Benedikt Carpzov (1720–1803), great-grandson of the first Johann Benedikt, was born at Leipzig, became professor of philosophy there in 1747, and in the following year removed to Helmstädt as professor of poetry and Greek. In 1749 he was named also professor of theology. He was author of various philological works, wrote a dissertation on Mencius, and published an edition of Musaeus. He died on the 28th of April 1803.
On the family of Carpzov, see Dreyhaupt, Beschreibung des Saalkreises, Beilagen zu Theil 2. S. 26.
CARRANZA, BARTOLOMÉ (1503–1576), Spanish theologian, sometimes called de Miranda or de Carranza y Miranda, younger son of Pedro Carranza, a man of noble family, was born at Miranda d’Arga, Navarre, in 1503. He studied (1515–1520) at Alcalá, where Sancho Carranza, his uncle, was professor; entering (1520) the Dominican order, and then (1521–1525) at Salamanca and at Valladolid, where from 1527 he was teacher of theology. No Spaniard save Melchior Canus rivalled him in learning; students from all parts of Spain flocked to hear him. In 1530 he was denounced to the Inquisition as limiting the papal power and leaning to opinions of Erasmus, but the process failed; he was made professor of philosophy and (1533–1539) regent in theology. In 1539, as representative to the chapter-general of his order he visited Rome; here he was made doctor of theology, and while he mixed with the liberal circle associated with Juan de Valdés, he had also the confidence of Paul III. Returning to Valladolid, he acted as censor (cualificador) of books (including versions of the Bible) for the Inquisition. In 1540 he was nominated to the sees of Canaria and of Cusco, Peru, but declined both. Charles V. chose him as envoy to the council of Trent (1546). He insisted on the imperative duty of bishops and clergy to reside in their benefices, publishing at Venice (1547) his discourse to the council De necessaria residentia personali, which he treated as juris divini. His Lenten sermon to the council, on justification, caused much remark. He was made provincial of his order for Castile. Charles sent him to England (1554) with his son Philip on occasion of the marriage with Mary. He became Mary’s confessor, and laboured earnestly for the re-establishment of the old religion, especially in Oxford.
