thage. From this place he comforted the Church through letters. In a dream he saw foreshadowed the bloody fate which should in a year befall him. Having been called back from exile, he withdrew for a brief season to his country home. Under the consul Galerius Maximus, the successor of Aspasius Paternus, he received his final hearing. With serene composure and the words 'God be praised,' he welcomed the sentence, which was that he should be executed by the sword. Followed by a large crowd of spectators, he was led out beyond the city to a spot planted with trees. Here he laid off his over-clothes, kneeled down, prayed, and received the stroke of death, on the 14th of September, A.D. 258. To the executioner he gave twenty-five pieces of gold. The Christians buried him near the spot on which he suffered martyrdom. Over his grave, as well as over the place where he suffered death, churches were afterwards erected, which were, however, demolished at the invasion of the Vandals under Genseric. According to a legend, Charlemagne conveyed his bones to France, where they were preserved, first at Lyons and afterwards at Arles." Other churches also (Venice, Compiègne, and Rosnay in Flanders) claim to be in possession of his remains.

The character of Cyprian and his acts, in the various circumstances of his life, have been variously estimated. While some admire and praise his exalted views and shining virtues as a Church dignitary, others charge nim with pride and despotism. The holy ear

degree of self-denial he manifested in life and in death, can as little be denied him as his extraordinary qualifications and activity as a leader in the Church. Herein we must seek his peculiar greatness. Specu

with violence demanded his death, crying Cyprianum ad leonem! The cruel edict came to Carthage about the beginning of A.D. 250. The heathen hailed it as letting loose their rage upon one who, having but a few years before stood so prominent in heathenism, now occupied the front rank in the Christian Church. He accordingly was their first mark. He, however, saved himself by flight, which was made the occasion for fresh reproaches from those in the Church who still bore the old grudge against him. Some saw cowardice in this self-exile, but many praised it from considerations of prudence, and as a course which would still preserve his great worth and influence to the Church after peace should be restored. He kept himself in constant correspondence with the Church, and in the deepest sympathy with the trials of the confessors and martyrs. He longed to be with them, and looked upon himself as deprived of all this by a necessity painful to his heart. He himself seems to have possessed the consciousness of having been in the path of duty, and he gave abundant evidence in his after life, in times of pestilence and in the persecution of Valerian, that he possessed the firmest Christian courage, and knew no fear of death in the path of duty. The strict and severe manner in which, after his return from flight, he dealt with those who had denied the faith under trial was not favorably regarded even by those who had faithfully endured the persecution, and was viewed as coming with less charity and grace from him who had himself withdrawn from the fire. The effects of the persecution had been ter-nestness with which he honored his calling, the high ribly disastrous. Multitudes were driven from the faith like chaff before the wind. Cyprian looked upon it as a providential sifting of the Church made necessary by its previous worldly and immoral state, and hence was concerned that the lapsed should not be re-lacive thinking was not his forte. In this respect he stored without the strictest care. Of the havoc and confusion thus produced in the Church, and the troubles of restoration, he gives a sad picture in his work De Lapsis. His strictness with the lapsed gave rise to new troubles. The faction of disaffected presbyters was headed now by Felicissimus, with whom were joined Novatian and four others who refused to acknowledge his authority in the form he exercised it in the case of the lapsed. They undertook to establish an independent church, into which the lapsed were to be allowed to enter without further delay. Many of the impatient among the lapsed were charmed by this open door for speedy restoration. The result was a serious schism. Cyprian maintains his position firmly, and in a letter warns all against this snare of the devil (Epistle 43). An important series of controversies ensues relating to the unity of the Church, the nature of schism, the validity of baptism by heretics, and affiliated points, which became the occasion of one of the most important works of Cyprian on The Unity of the Church. This controversy also gradually involved the question of the independency of the episcopate, and the merits of the claims of Stephanus, the bishop of Rome, as over against the bishop of Carthage. (See Herzog's Real-Encyklopädie, iii, 219, 220; also four articles on Cyprian by Dr. Nevin in the Mercersburg Review, vol. iv, 1852, particularly p. 527-536.) In this Novatian controversy Cyprian showed great bitterness as well as great firmness, and his statements as to his adversaries are to be taken with many grains of allowance. Hagenbach, in Herzog's Real-Encyklopädie, briefly sums up the closing scene of his life, and gives an estimate of his character, which we translate. "At length the time came when he should have opportunity to wipe out the stain which was supposed to rest on his name in consequence of his flight by the blood of his own martyrdom. It took place in the Valerian persecution. On the 30th of August, 257, it was demanded of him by the Roman consul, Aspasius Paternus, to offer to the gods. Having refused, he was banished to Caribis, a day's journey from Car

is excelled nct only by the Alexandrians, but also by
Tertullian, to whose theology he conformed his own.
Prominent among his doctrinal presentations is that
of the Church, the unity of which he develops, not so
much dialectically and theoretically as he apprehends
it in actual life, and sets it forth in telling pictures in
a concrete and energetic way. (Comp. his work, De
unitate ecclesiæ.) Cyprian may be regarded as the fa-
ther of the Roman episcopal system.
"In conse-
quence of confounding the ideas of the visible and
invisible Church, he referred all Christian life to
commuuion with a definite external Body. In his
view the Church was an outward organism founded
by Christ, of which the bishops were the pillars; to
them the Holy Spirit was communicated through the
ordination of the apostles, and hence they were the
indispensable links for connecting the Church with
Christ. Only through them could the Holy Spirit be
imparted, and out of the Church no one could be saved.
Extra ecclesiam hanc visibilem nulla salus. It is of no
avail, says Cyprian, what any man teaches; it is
enough that he teaches out of the Church. It can be
only human outrageous wilfulness to substitute any-
thing for a divine institution, to erect a human altar
instead of the divine" (Neander). Nor can it be de-
nied that Cyprian laid the foundations of the primacy
of the see of Rome. He placed the unity of the Church
in the episcopate, making the bishops representatives
of the apostles; and further, he made the chair of St.
Peter the centre of episcopal unity, and the Church at
Rome the root of all (radix et matrix ecclesia Catholica,
Epist. 45). Practically, in his quarrel with pope Ste-
phen (see above), he denied this primacy; but the doc-
trine lay in his own writings, and, after he had passed
away, the legitimate inferences from his doctrines were
drawn by his successors. But, while the writings of
Cyprian afforded undoubtedly a basis, on the one hand,
for Roman and prelatical claims, they have unques-
tionable merit, on the other, of setting forth Scripture
as the sole ground of faith. During his controversy
with pope Stephen, who was continually talking; of

tradition, Cyprian uttered the sharp and pregnant aphorism, "Custom without truth is only ancient error." As an interpreter of Scripture, Cyprian occupies altogether a practical stand-point, and hence does not despise allegory wherever it forces itself upon his fancy. (See Herzog, Real-Encyklop. iii, 220-221.) His life has been written by the African presbyter Pontius, De vita Cypriani (in Ruinart, Acta Martyrum, ii, and in the editions of the works of Cyprian). With this, compare Acta Proconsularia Martyrii Cypriani (in Ruinart, 216 sq.); Lactant. Div. Inst. v, 1; Eusebius, H. E. vii, 3; also later works of Pearson, Annales Cyprianici (Oxf. 1682); P. Maran, Vita Cypriani; H. Dodwell, Diss. Cyprianica (Oxon. 1684); Tillemont, Memoires, iv, 76 sq.; (Gervaise), La vie de S. Cyprien (Paris, 1717, 4 vols.); Freppel, St. Cyprien, et l'église d'Afrique en time (Herod the Great's brother) by his niece Salampsio; siecle (Paris, 1865, 8vo); Quart. Review, London, July, she was married to Agrippa I, the son of Aristobulus, 1853, art. iv; Cooper, Free Church of ancient Christen- by whom she had two sons and three daughters (Jo dom, p. 297 sq. (Lond. 1844, 18mo); Cunningham, His-seph. Ant. xviii, 5, 4; War, ii, 11, 6). She once diverted her husband from his purpose of suicide (Ant. torical Theology, ch. vi, § 6. xviii, 6, 2).

the title of Nicanor (q. v.) as Syrian viceroy of the isl and of Cyprus (2 Macc. xii, 2).

Cypros (Kúpoç, i. e. Cyprus), the name of several females of the Herodian family. See HEROD.

1. An Idumæan (or Arabian) of noble family, wife of Antipater the elder, by whom he had four sons, Phasaelus, Herod (the Great), Joseph, and Pheroras, and a daughter, Salome (Joseph. Ant. xiv, 7, 3; War i, 9, 9).

2. The second of the two daughters of Herod (the Great) by Mariamne; she was married to her cousin Antipater, the son of Salome, Herod's sister (Joseph.

Ant. xviii, 5, 4).

3. The second of the two daughters of Phasaelus

4. The daughter of the above (No. 2) wife of Antipater; she was married to Alexas Selcias (Joseph. Ant. xviii, 5, 4).

5. A daughter by the marriage preceding (ib.).

The best editions of Cyprian's works (Opera Omnia) are those of Oxf. 1682, fol., ed. Fell; Amst. 1700; Par., Benedictine ed., 1726, fol., and Ven. 1728, fol. Translation: The genuine Works of St. Cyprian, with his Life, by Pontius, by Nathaniel Marshall, LL.B. (London, 1717, fol.); also in French by Lombert (1682). TransCy'prus (Kúpоç), the modern Kebris, one of the lations of separate tracts: On Mortality, with others, largest islands in the Mediterranean, and next to Sic by Elyot (1534), by Brende (1553), by Story (1556), ily in importance. It is about 140 miles in length, and by Lupset (1560); on The Lord's Prayer, by Pay- and varies in breadth from 50 to 5 miles. The interior nel (1539); on Virgins, by Barksdale (1675); on The of the island is mountainous, a ridge being drawn Unity of the Church, by bishop Fell (1681, 4to); and across the entire length, attaining its highest eleva. by Horsburgh (1815). The Epistles translated, Libra- tion near the central region anciently called Olympus. ry of the Fathers, vol. xvii (Oxf. 1844); the Treatises, It had several names in early ages, mostly poetical. Lib. f Fathers, vol. iii (Oxford, 1840). The life and From its numerous headlands and promontories, it was martyrdom of Cyprian, by Pontius, his intimate friend, called Kepaoric, Cerastis, or the Horned; and from its is still extant, and printed in several editions of the exuberant fertility, Maxapia, Macaria, or the Blessed Opera Omnia, but the style is too rhetorical for simple (Horace, Carm. iii, 26, 9). Its proximity to Asia Mitruth. A compact edition of Cyprian for practical use nor, Phoenicia, and Egypt, and its numerous havens, is Cypriani Opera Genuina, ed. Goldhorn (Leips. 1838- made it a general rendezvous for merchants. "Corn, 9, 2 parts). A new Life of Cyprian, by Poole, was wine, and oil," which are so often mentioned in the published in 1840 (Oxf. 8vo); another, by Rettberg, Old Testament as the choicest productions of Palestine in 1831 (Göttingen, 8vo); another in Saint Cyprien, (Deut. xii, 17; 1 Chron. ix, 29; Neh. x, 39; Jer. xxxi, Euvres complètes, traduct. Guillon (Par. 1836, 2 vols. 12), were found here in the highest perfection. The 8vo). New editions of several of the epistles were forests also furnished large supplies of timber for shippublished by Krabinger (Tubing. 1853-1858, sq.). building, which rendered the conquest of the island a Cypriarch (Kvπoiáруns, "governor of Cyprus"), I favorite project of the Egyptian kings. It was the

famous place in mythological history. The presiding Copper Proconsular Coin of Cyprus, with the head and title

tage of the current, which sets northerly along the Libyan desert, and its wealth and honors were the coast of Phoenicia, and westerly with consider- transferred to the episcopal city of Ptolemais, in its able force along Cilicia." See SHIPWRECK (OF neighborhood. The Saracens completed the work of PAUL). destruction, and for centuries not only the city, but

All the ancient notices of Cyprus are collected by Meursius (Opera, vol. iii, Flor. 1744). Comp. Cellarii Notit. ii, 266 sq.; see also Engel's Kypros (Berlin, 1843) and Ross's Reisen nach der Insel Cypern (Halle, 1852). Further accounts may be found in Mannert, Geographia, VI, ii, 422-454. Modern descriptions are given by Pococke, East, ii, 210-235; Wilson, Lands of Bible, ii, 174-197; Turner, Levant, ii, 40, 528; Mariti, Viag. in Cyper. (Flor. 1679); Unger and Kotschy, Die Insel Cypern (Wien, 1865); Cesnola, Cyprus (Lond. 1877).

CYPRUS, CHRISTIANITY IN. Bishops of Cyprus are for the first time mentioned in the 4th century. Soon Constantia became the seat of a metropolitan, who asserted and maintained his independence of all the patriarchs. At the beginning of the 5th century the patriarch John of Antioch made an effort to have Cyprus incorporated with his patriarchal district, but the Ecumenical Council of Ephesus (431), before which the newly-elected metropolitan Rheginus and two other Cyprian bishops pleaded their right, decided in favor of the independence of Cyprus. Ever since the churches of Cyprus have constituted an independent group of the orthodox Greek Church.-Wetzer und Welte, Kirchen-Lex. ii, 964 sq.

Cyran, St. See DUVERGIER DE HAURANNE. Cyre'nè (Kupývn; Ghrenna, in modern Arabic), a city in Upper Libya, founded by a colony of Greeks from Thera (Santorini), a small island in the Egæan Sea (Thirlwall's History of Greece, vol. ii, ch. 12). Its name is generally supposed to be derived from a fountain (but according to Justin, Hist. xiii, a mountain), called Kvpn, Cyre, near its site. It was built on a table-land, 1800 feet above the level of the sea, in a region of extraordinary fertility and beauty. It was the capital of a district, called from it Cyrenaica (Barca), which extended from the Gulf of Platea (Bomba) to the Great Syrtis (Gulf of Sidra). With its port Apollonia (Musa Soosa), about ten miles distant, and the cities Barca, Teuchira, and Hesperis, which at a later period were named Ptolemais, Arsinoë, and Berenice (Strabo, xvii; vol. iii, p. 496, ed. Tauchn.), it formed the Cyrenaic Pentapolis (Mel. i, 4, 8; Pliny, v, 5; Ptolem. iv, 4, 11; Amm. Marcell. xxii, 16). It is observable that the expression used in Acts ii, 10, "the parts of Libya about (kará) Cyrene," exactly corresponds with a phrase used by Dion Cassius (Aßún ǹ TEрi Kupηvny, liii, 12), and also with the language of Josephus (ἡ πρὸς Κυρήνην Λιβύη; Ant. xvi, 6, 1). See LIBYA. Its inhabitants were very luxurious and refined, and it was, in a manner, a commercial rival of Carthage (Forbiger, Handb. der alt. Geogr. ii, 380 sq.; Ritter, Erdk. i, 946 sq.). The Greek colonization of this part of Africa under Battus began as early as B.C. 631, and it became celebrated not only for its commerce, but for its physicians, philosophers, and poets (Herod. iv, 155, 164). It would seem that the old Hellenic colonists cultivated friendly relations with the native Libyans, and to a much greater extent than usual became intermingled with them by marriage relationships (Herod. iv, 186-189). For above 180 years the form of government was monarchical; it then became republican, and at last the country became tributary to Egypt, under Ptolemy Soter. It was bequeathed to the Romans by Apion, the natural son of Ptolemy Physcon, about B.C. 97 (Tacitus, Ann. xiv, 18; Cicero, De leg. Agrar. ii, 19), and in B.C. 75 formed into a province (Strabo, xvii, 3). On the conquest of Crete (B.C. 67) the two were united in one province, and together frequently called Creta - Cyrene. CRETE. An insurrection in the reign of Trajan led to great disasters, and to the beginning of its decay. In the 4th century it was destroyed by the natives of

See

Map of the Coast of Africa adjoining Cyrene.