praesenti or by verba de futuro cum copula—in this last matter following a decree of Gregory IX.—and also legitimation per subsequens matrimonium. But though one of the fontes juris Scotiae, canon law never was of itself authoritative in Scotland. In the canons of her national provincial councils (at whose yearly meetings representatives attended on behalf of the king) that country possessed a canon law of her own, which was recognized by the parliament and the popes, and enforced in the courts of law. Much of it, no doubt, was borrowed from the Corpus juris canonici and the English provincial canons. But the portions so adopted derived their authority from the Scottish Church. The general canon law, unless where it has been acknowledged by act of parliament, or a decision of the courts, or sanctioned by the canons of a provincial council, is only received in Scotland according to equity and expediency.
The “Protestant Episcopal Church in the United States” is the organization of the Anglican Communion in the American colonies before the separation. This communion was subject to “all the laws of the Church of England applicable to its situation” (Murray Hoffman, A Treatise on the Law of the Protestant Episcopal Church, New York, 1850, p. 17). This body of law the Protestant Episcopal Church of the United States took over (op. cit. p. 41 et seq.; F. Vinton, A Manual Commentary on the General Canon Law and the Constitution of the Protestant Episcopal Church, New York, 1870, p. 16 et seq.). Much, however, of the English post-Reformation canonical legislation was not applicable to the United States, because of different circumstances, as e.g. a very large portion of the canons of 1603 (Vinton, p. 32). In 1789, a General Convention, consisting of clerical and lay deputies as well as of bishops, assumed for itself and provided for its successors supreme legislative power. The concurrence of both “orders,” clerical and lay, was required for the validity of any vote. Since 1853 a lay deputy to the Convention has been required to be a communicant (ib. p. 102). Upon the American bishops numbering more than three, they became a separate “House” from the “Convention.” The House of Bishops was given a right to propose measures to the “House of Deputies,” and to negative acts of the House of Deputies, provided they complied with certain forms. Similar “constitutions” providing for representation of the laity have been adopted by the different dioceses (Hoffman, op. cit. p. 184 et seq.). Deacons are also admitted to a deciding voice in every diocese but New Jersey, where they may speak but not vote. A great body of legislation has been put forth by these bodies during the past century.
Since 1870, at least, the “Church of the Province of South Africa” has secured autonomy while yet remaining a part of the Anglican Communion. By its constitution of that year the English Church in South Africa adopts the laws and usages of the Church of England, as far as they are applicable to an unestablished church, accepts the three creeds, the Thirty-Nine Articles, the Book of Common Prayer, the decisions of the undisputed general councils, the Authorized English Version of the Scriptures, disclaims the right of altering any of these standards of faith and doctrine, except in agreement with such alterations as may be adopted by a general synod of the Anglican Communion. But in interpreting these standards of faith and doctrine, the Church of the Province of South Africa is not bound by decisions other than those of its own Church courts, or such court as the Provincial Synod may recognize as a tribunal of appeal. The Provincial Synod is the legislative authority subject to a general synod of the Anglican Communion, provided such latter synod include representatives from the Church of South Africa. The Provincial Synod consists of (1) the House of Bishops, (2) the House of the Clergy, (3) the House of the Laity. No resolution can be passed which is not accepted by all three orders. Bishops are elected by the clergy with the assent of lay representatives, subject to the confirmation of the metropolitan and comprovincial bishops. The metropolitan is to be consecrated in England by the archbishop of Canterbury. He now bears the title of archbishop. All bishops are to enter into a contract to obey and maintain the constitution and canons of the province. Canon 18 of the Code of 1870 recognizes the offices of catechist, reader and sub-deacon (Wirgman, The English Church and People in South Africa, p. 223 et seq.).
In the West Indies, Canada, Australia and New Zealand, provincial and diocesan synods or conventions have been formed on one or other of the types above mentioned and have enacted canons. (W. G. F. P.)
CANOPUS, or Canobus, an ancient coast town of Lower Egypt, a hundred and twenty stadia, or 15 m. east of Alexandria, the principal port in Egypt for Greek trade before the foundation of Alexandria, situated at the mouth of the westernmost (Canopic or Heracleotic) branch of the Nile, on the western bank. The channel, which entered the Mediterranean at the western end of the Bay of Aboukir, is entirely silted up, but on the shore at Aboukir there are extensive traces of the city with its quays, &c. Excavation has disclosed granite monuments with the name of Rameses II., but they may have been brought at a late period for the adornment of the place. It is not certain that Canopus was an old Egyptian town, but it appears in Herodotus as an ancient port. In the 9th year of Ptolemy Euergetes (239 B.C.) a great assembly of priests at Canopus passed an honorific degree, inter alia, conferring the title Εὐεργέτης “Benefactor” on the king. Two examples of this decree are known, inscribed in hieroglyphic, demotic and Greek. From it we learn that the native form of the name of Canopus was Karob. A temple of Osiris was built by Euergetes, but very near to Canopus was an older shrine, a temple of Heracles mentioned by Herodotus as an asylum for fugitive slaves. The decree shows that Heracles here stands for Ammon. Osiris was worshipped at Canopus under a peculiar form, a vase with a human head, and was identified with Canopus, the pilot of Menelaus, who was said to have been buried here: the name canopic has been applied, through an old misunderstanding, to the vases with human and animal heads in which the internal organs were placed by the Egyptians after embalming. In the Roman epoch the town was notorious for its dissoluteness. Aboukir means “father Cyrus,” referring to a Coptic saint of that name. (F. Ll. G.)
CANOPY (through Fr. canapé, from Med. Lat. canapeum, classical conopeum, a mosquito curtain, Gr. κώνωψ, a gnat), the upper part or cover of a niche, or the projecting ornament over an altar or seat or tomb. Early English canopies are generally simple, with trefoiled or cinquefoiled heads; but in the later styles they are very rich, and divided into compartments with pendants, knots, pinnacles, &c. The triangular arrangement over an Early English and Decorated doorway is often called a canopy. The triangular canopies in the north of Italy are peculiar. Those in England are generally part of the arrangement of the arch mouldings of the door, and form, as it were, the hood-moulds to them, as at York. The former are above and independent of the door mouldings, and frequently support an arch with a tympanum, above which is a triangular canopy, as in the Duomo at Florence. Sometimes the canopy and arch project from the wall, and are carried on small jamb shafts, as at San Pietro Martire, at Verona. There is an extremely curious canopy, being a sort of horseshoe arch, surmounting and breaking into a circular arch, at Tournai. Similar canopies are often over windows, as at York, over the great west window, and lower tiers in the towers. These are triangular, while the upper windows in the towers have ogee canopies.
CANOSA (anc. Canusium), a town of Apulia, Italy, in the province of Bari, situated on the right bank of the Ofanto (anc. Aufidus), 505 ft. above sea-level, 15 m. S.W. of Barletta by rail. Pop. (1901) 24,230. It was rebuilt in 963 below the Roman city, which had been abandoned after its devastation by the Saracens in the 9th century. The former cathedral of S. Sabino (the bishopric passed in 1818 to Andria), in the southern Romanesque style, was consecrated in 1101: it has five domes (resembling St Mark’s at Venice, except that it is a Latin cross, instead of a Greek cross, in plan) and many ancient columns. The archiepiscopal throne and pulpit of the end of the 11th century are also fine. On the south side of the building
