CABBAGE INSECTS. 763 CABBALA. the leaves before lieading-tiine of the plant, but burrows tlirough the heaus. Since Paris fjroen and other poisons cannot be used on the cabbage, this is a difficult pest to combat. Pyrethruiii and kerosene emulsions are most to be relied upon, and must be ap]>lied Iwfore the cabbage heads. The pupa is bare, and suspendoil by means of a caudal attachment and a iuedium girdle. The butterlly is white and pale yellow, the fore wings tipped with black; the female has two ad- ditional dots and the male one. As in all other cases of introduced pests, the cabbage butterfly does not cause as much danuige now as when first introduced. Either it has acquired new para- sites and other foes which keep down its num- bers, or its old ones have been able to overtake it in the new country. Pieris olcracea is a native white form, with little or no black mark- ings, of the northern part of the United States and southern Canada : its lanae may also feed on the cabbage, as well as turnips, radish, cauli- flower, mustard, and various other plants of economic value to man. Pieris protodicc, whose wings are marked with grayish brown, occurs over nearly the whole of the United States; its larvae, striped with alternate golden and green- ish purple bands, may likewise feed on cabbage. There is a very marked sexual dimorphism in this species, the female being much the more darkly marked. Pieris brassicw and Pieiis napi are two other European agricultural pests of this same family, and several very beaiitiful spe- cies occur in South America. Our native forms are diminishing in numbers, since they cimnot well compete with the hardy foreign Pieris rapw. Cabbage-Cutworm. — The destructive larva of a cabbage - moth. Culbaf/e - Flea. — A flea - beetle (q.v.) which attacks this and similar plants, as Haltica eonsnbrina : there are many forms. Cabhaqe-Fhi. — A small gray flj' [Phorbin bras- sicw) whose maggot preys upon the roots of cab- bages; it is related to the housefly and is one of a group of garden-pests, such as the tiirnip-fly, onion-fly. etc. Cabhape-Moth. — A noctuid moth {Mamcstra picta) whose larva is called the zebra caterpillar, being yellowish, marked by three longitudinal bands of black. It feeds on cabbage and turnip leaves and also on the cran- berrj'. The change to the brown pupa is made in the ground in the autunm. The chestnut- brown fore wings of the moth are mottled with dark brown and white; the hind wings are pale yellow. Th? chrysalids should be destroyed whenever dug up with the soil, and the cater- pillars shoiild be removed from the plant and destroyed. Grooves in the soil, encircling the plants and filled with tar. gas-lime, or quicklime, are said to be a protective. Cabbnije-Worm. — Any caterpillar injurious to cabbage; specifically that of the cabbage-butterfly. CABBAGE-PALM, or " CABBAGE-TREE. A name given in ditTerent countries to diflferent species of palm, the large terminal bud of which is eaten like cabbage. The cabbage-palm of the West Indies is Areca olerarea, or Oreodoxa oleracca. The Southern T'nited States also have their cabbage-palm, or cabbage-tree, other se called the palmetto (Sabal palmetto). .See AoECA : P.vi.METTo; Falsi. CABBAGE-TREE. See Axdira. CAB'BALA (Med. Lat., Ileb. qaUuUh, re- ception, as of traditional doctrine, from qibbSl, Vol. Ill— I'.'. to receive, accept, admit). The designation of a mystical system of philosophy which aro.se iunong the Jews at the beginning of the com- mon era, as a reaction against the sober and austere form assumed by Rabbinical Judaism. It attained a great vogue after the Twelfth Century, spread among Christian scholars in the Fifteenth and Sixteenth centuries, and still l)revails among the Jews of eastern Europe, though now dying out. Its adherents claimed that their doctrine rested on a revelation made to Abraham, and, according to others, to Adam through the angel Raziel. The teachings were orally transmitted to the days of Moses, who in turn transmitted them to Joshua. By Joshua they wei'e communicated to the seventy elders, and since that time pa.sscd down without inter- ruption through chosen individuals until cir- cumstances arose which rendered it desirable to convey the mystic lore in pernument written form. There are two ^vritten sources recognized by the Cabbalists — (1) the Sefer Jezirah, 'Book of Creation,' and (2) Sefer Zohar, 'Book of Light,' commonly kno'n as the Zohar. The former is ascribed tn Rabbi Akiba (died a.d. 135) ; the latter to Simeon ben Jochai, a pupil of Akiba. The Sefer Jezirah is couched in a Hebrew similar to t'.iat found in the ilishnah, but the work now extant under that name can- not date back earlier than the Eighth Century, and may be considerably later; the Zohar, writ- ten in a rather obscure Aramaic, belongs to the Twelfth or Thirteenth Century of our era, and was probably composed by Moses de Leon of Spain. The Sefer Jezirah consists of a series of monologues ascribed to Abraham, in which the patriarch sets forth how he came to the recognition of the true God, and then establishes in a series of aphorisms the hai-mony between created things on the one side, the thirty-two ways of wisdom, the ten fundamental numljers, and the twent.y-two letters of the Hebrew alpha- bet on the other, as manifested hy the divine will. A Sefer Jezirah is referred to in the Baby- lonian and Jerusalem Talmuds; but while it can liardly be identical with the book now extant luider that name, yet our Sefer Jezirah repre- sents a point of view which is not far removed from the tendency manifested in certain por- tions of the Talnuul itself to interpret the doc- trines of Judaism in a mystical sense. Ezekiel's vision of the heavenly chariot drawn by cheru- bim (see CiiKBUii! , and the mysteries of creation as described in Genesis, furnished the points of departure for mystical speculations regarding the divine nature. The dangers involved ta such speculations were recognized by the rabbis, and yet we find the best of them prone to in- dulge in them. The significance attached in the Sefer .Jezirah to the letters of the alphabet is paralleled by the principle of Gematria (the term for the numerical sum of the letters com- prising a word), which is recognized in the Talmud as an e.xegetical principle. The Sefer Jezirah, however, passes far beyond the current of mystic thought to be detected in the Talmud. It endeavors to explain all things as an emana- tion of the one Being, and that nothing exista but this Being and its manifestations. Passing still further, it endeavors to show the evolu- tion of one Being itself, which, becoming con- scious of itself, is transformed from a virtual
