Cyrillus

a Graeco-Roman jurist, who wrote shortly after the compilations of Justinian were formed. Works Translation of the Digest into Greek

From the scholiast on the Basilica (vii. p. 89) it may be inferred, that he translated into Greek the Digest at length (τὸ πλάτος, Reiz, ad Theoph. p. 1246.17). Commentary on the Digest

He also composed a commentary on the Digest, which is cited by the name ἴνδιξ--a word which does not mean an alphabetical register, or index in the modern sense. (Bas. ii. pp. 190, 192.) Some have thought that, as ἴνδιξ means a summary abridgment of the contents of the titles, so πλάτος means an extended commentary or paraphrase; while Hugo (R. R. G. p. 1077) mentions a suggestion made to him, that πλάτος and ἴνδιξ are used synonomously, the latter word being interpreted in the Glossae Nomicae by ἑρμηνεία. Cyrillus is designated, along with Stephanus (who also wrote an Index), by the name Ἰνδικεύτης. (Bas. iii. p. 415.) On the authority of Ant. Augustinus, Suarez (Notit. Basil. § 19) cites Matt. Blastares (in Praef. Syntag.) to shew that Cyrillus interpreted the Digest κατ̓ ἐπιτομήν; but, in the edition of Blastares published by Bp. Beveridge (Synodicon, ii.), the name of Cyrillus does not occur in the context referred to. Comments upon the Code and the Basilica

Cyrillus also commented upon the Code. (Bus. iii. pp. 60, 61.) Sometimes he is quoted by the scholiasts on the Basilica, and sometimes his opinions are embodied in the text. (Bas. v. pp. 44, 82, 431, Bas. iv. p. 410.) No comments upon the Novells

He does not appear to have commented upon the Novells; and Reiz (ad Theoph. pp. 1235, 1245) has observed, that both Cyrillus and Stephanus must have written before A. D. 535, when the 115th Novell was promulgated. In Bas. 5.225 is a quotation from Cyrillus stating the law de Inofficioso Testamento as it existed before it was altered by the 115th Novell, which an eminent jurist could scarcely have overlooked or been ignorant of. Two jurists named Cyrillus?

C. E. Zachariae seems to think that there were two jurists named Cyrillus: one, who was among the preceptors of the jurists that flourished in the time of Justinian; another, who was among the jurists that flourished in the period immediately after the compilation of the Corpus Juris. (Hist. J. G. R. § 14, 1, a., ib. § 14, 5, c.) Zachariae indeed does not expressly say that there were two, but, unless he thinks so, his mode of statement is calculated to mislead. The early Cyrillus is referred to (if Zachariae properly expresses his meaning) in Bas. i. pp. 583, 646 (ed. Heimbach), in both of which passages he is designated by the honourable title Heros. In the passage, p. 646, Heros Patricius, who was a contemporary of Justinian, seems (as quoted by the Scholiast) to call Cyrillus " the general schoolmaster of the world;" but the meaning is ambiguous, and the high-flown compliments to Cyrillus may be the Scholiast's own. It is the later Cyrillus (if Zachariae expresses what he intends) who, in Bas. i. p. 789 (ed. Heimbach), cites Stephanus, his contemporary and brother-commentator. We do not agree with Zachariae in this hypothesis of two Cyrilli; and it is to be observed, that in Bas. i. p. 646 (ed. Heimbach) the supposed earlier Cyrillus of Zachariae is treated as the author of a commentary on the title de Pactis.)

In Bas. iii. pp. 50, 51 (ed. Fabrot.), Cyrillus is represented as quoting a constitution of Alexius Comnenus (A. D. 1081-1118), and, in Bas. v. p. 431 and vii. p. 89, mention is made of the edition of Cyrillus, which is supposed by Assemani and Pohl to mean his edition of the Basilica. Hence Assemani (Bibl. Jur. Orient. 2.20, p. 404) comes to the conclusion, that Cyrillus was posterior to Alexius; and Pohl (ad Suares. Notit. Basil. p. 69, n. ς) thinks, that there were two jurists of the name, one of whom was posterior to Alexius. In the passages of early jurists which are appended as notes to the text of the Basilica, interpolations and alterations were often made, in order to accommodate them to a later state of the law; and the apparent anachronisms thus produced occasion considerable difficulty in the legal biography of the lower empire. (Heimbach, de Basil. Orig. p. 31.) Editions

The fragments of Graeco-Roman jurists appended by way of commentary to the 8th book of the Basilica were first published by Ruhnken from a manuscript at Leyden in the 3rd and 5th volumes of Meermann's Thesaurus. Among them are frequent extracts from Cyrillus.

In the Glossae Nomicae, of which Labbé made a collection that was published after his death (Paris, 1679, London, 1817), are Glossaries which have been commonly attributed to Philoxenus and Cyrillus. Reiz (ad Theoph. p. 1246) thinks it not improbable that these Glossaries were either edited by Philoxenus and Cyrillus, or extracted by others from their interpretations, but that they certainly have been interpolated and altered by later hands. Haubold (Inst. Jur. Rom. priv. p. 159, n. k.) sees no sufficient reason for attributing to Cyrillus the Glossary that passes under his name. [J.T.G]

(Κύριλλος), ST., was a native of Alexandria, and nephew of Theophilus, bishop of the same place. The year of his birth is not known. After having been a presbyter of the church at Alexandria, he succeeded to the episcopal chair on the death of Theophilus, A. D. 412. To this office he was no sooner elevated than he gave full scope to those dispositions and desires that guided him through an unquiet life. Unbounded ambition and vindictiveness, jealousy of opponents, illdirected cunning, apparent zeal for the truth, and an arrogant desire to lord it over the churches, constituted the character of this vehement patriarch. His restless and turbulent spirit, bent on self-aggrandisement, presents an unfavourable portrait to the impartial historian. Immediately after his elevation, he entered with vigour on the duties supposed to devolve on the prelate of so important a city. He banished from it the Jews, who are said to have been attempting violence towards the Christians, threw down their synagogue and plundered it, quarrelled with Orestes, and set himself to oppose heretics and heathens on every side. According to Socrates, he also shut up the churches of the Novatians, took away all their sacred vessels and ornaments, and deprived Theopemptus, their bishop, of all he had. (Histor. Eccles. 7.7.) But his efforts were chiefly directed against Nestorius, bishop of Constantinople; and the greater part of his life was passed amid agitating scenes, resulting from this persevering opposition. In consequence of an epistle written by Cyril to the Egyptian monks which had been carried to Constantinople, Nestorius and his friends were naturally offended. When Cyril understood how much Nestorius had teen hurt by this letter, he wrote to him in justification of his conduct, and in explanation of his faith, to which Nestorius replied in a calm and dignified tone. Cyril's answer repeats the admonitions of his first letter, expounds anew his doctrine of the union of natures in Christ, and defends it against the consequences deduced in his opponent's letter. Nestorius was afterwards induced by Lampon, a presbyter of the Alexandrian church, to write a short letter to Cyril breathing the true Christian spirit.

In the mean time the Alexandrine prelate was endeavouring to lessen the influence of his opponent by statements addressed to the emperor, and also to the princesses Pulcheria, Arcadia, and Marinia; but Theodosius was not disposed to look upon him with a friendly eye because of such epistles; for he feared that the prelate aimed at exciting disagreement and discord in the imperial household. Cyril also wrote to Celestine, bishop of Rome, informing him of the heresy of Nestorius, and asking his co-operation against it. The Roman bishop had previously received some account of the controversy from Nestorius; though, from ignorance of Greek, he had not been able to read the letters and discourses of the Constantinopolitan prelate. In consequence of Cyril's statement, Celestine held a council at Rome, and passed a decree, that Nestorius should be deposed in ten days unless he recanted. The execution of this decree was entrusted to Cyril. The Roman prelate also sent several letters through Cyril, one of which, a circular letter to the Eastern patriarchs and bishops, Cyril forwarded with additional letters from himself. This circular was afterwards sent by John of Antioch to Nestorins. Soon after (A. D. 430), he assembled a synod at Alexandria, and set forth the truth in opposition to Nestorius's tenets in twelve heads or anathemas, A letter was also drawn up addressed to Nestorius another to the officers and members of the church at Constantinople, inciting them to oppose their patriarch, and a third to the monks. With these anathemas he sent four bishops as legates to Nestorius, requiring of him to subscribe them if he wished to remain in the communion of the Catholic church and retain his see. Celestine's letter, which he had kept back till now, was also despatched. But Nestorius refused to retract, and answered the anathemas by twelve anti-anathemas. In consequence of these mutual excommunications and recriminatory letters, the emperor Theodosius the Second was induced to summon a general council at Ephesus, commonly reckoned the third oecumenical council, which was held A. D. 431. To this council Cyril and many bishops subservient to his views repaired. The pious Isidore in vain remonstrated with the fiery Alexandrine prelate. Nestorius was accompanied by two imperial ministers of state, one of whom had the command of soldiers to protect the council. Cyril presided, and urged on the business with impatient haste. Nestorius and the imperial commissioners requested that the proceedings might be delayed till the arrival of John of Antioch and the other eastern bishops, and likewise of the Italian and Sicilian members; but no delay was allowed. Nestorius was condemned as a heretic. On the 27th of June, five days after the commencement of the council, John of Antioch, Theodoret, and the other eastern bishops, arrived. Uniting themselves with a considerable part of the council who were opposed to Cyril's proceedings, they held a separate synod, over which John presided, and deposed both Cyril and Memnon his associate. Both, however, were soon after restored by the emperor, while Nestorius was compelled to return to his cloister at Antioch. The emperor, though at first opposed to Cyril, was afterwards wrought upon by various representations, and by the intrigues of the monks, many of whom were bribed by the Alexandrian prelate. Such policy procured many friends at court, while Nestorius having also fallen under the displeasure of Pulcheria, the emperor's sister, was abandoned, and obliged to retire from the city into exile. Having triumphed over his enemy at Ephesus, Cyril returned to Egypt. But the deposition of Nestorius had separated the eastern from the western churches, particularly those in Egypt. In A. D. 432, Cyril and the eastern bishops were exhorted by the emperor to enter into terms of peace. In pursuance of such a proposal, Paul of Emesa, in the name of the Orientals. brought an exposition of the faith to Alexandria, sufficiently catholic to be subscribed by Cyril. He returned with another from Cyril, to be subscribed by the Easterns. This procured peace for a little while. But the spirit of the Alexandrian bishop could not easily rest; and soon after the disputes were renewed, particularly between him and Theodoret. In such broils he continued to be involved till his death, A. D. 444.

According to Cave, Cyril possessed piety and indomitable zeal for the Catholic faith. But if we may judge of his piety by his conduct, he is scarcely entitled to this character. His learning was considerable according to the standard of the times in which he lived. He had a certain kind of acuteness and ingenuity which frequently bordered on the mystical; but in philosophical comprehension and in metaphysical acumen he was very defective. Theodoret brings various accusations against him, which represent him in an unamiable and even an unorthodox light. He charges him with holding that there was but one nature in Christ; but this seems to be only a consequence derived from his doctrine, just as Cyril deduced from Nestorius's writings a denial of the divine nature in Christ. Theodoret, however, brings another accusation against him which cannot easily be set aside, viz. his having caused Hypatia, a noble Alexandrian lady addicted to the study of philosophy, to be torn to pieces by the populace. Cave, who is partial to Cyril, does not deny the fact, though he thinks it incredible and inconsistent with Cyril's character to assert that he sanctioned such a proceeding. (Suidas, s. v. Γ̔πατία.) Works

As an interpreter of Scripture, Cyril belongs to the allegorising school, and therefore his exegetical works are of no value. In a literary view also, his writings are almost worthless. They develop the characteristic tendency of the Egyptian mind, its proneness to mysticism rather than to clear and accurate conceptions in regard to points requiring to be distinguished. His style is thus characterised by Photius (Phot. Bibl. 49): ὁ δὲ λόψος αν̓τῷ πεποιημένος καὶ εἰς ἰδιάζονσαν ἰδέαν ἐκβεβιασμένος καὶ ὁ͂ον λελυμένη καὶ τὸ μέτρον ὑπερορῶσα πυὶησις. In his work against Julian, it is more florid than usual, though never rising to beauty or elegance. It is generally marked by considerable obscurity and ruggedness. Cyril's extant works are the following:--

Glaphyra (i. e. polished or highly-wrought commentaries) on the Pentateuch. This work appeared at Paris in Latin, 1605; and was afterwards published in Greek and Latin by A. Schott, Antwerp, 1618.

Concerning adoration and worship in spirit and in truth, in 17 books.

Commentaries on Isaiah, in 5 books.

A Commentary on the twelve minor Prophets. This was separately published in Greek and Latin at Ingolstadt, 1605.

A Commentary on John, in 10 books.

A treatise (thesaurus) concerning the holy and consubstantial Trinity.

Seven dialogues concerning the holy and consubstantial Trinity. To these a compendium of the seventh dialogue is subjoined, or a summary of the arguments adduced in it.

Two dialogues, one concerning the incarnation of the only-begotten, the other proving that Christ is one and the Lord. These dialogues, when taken with the preceding, make the eighth and ninth.

Scholia on the incarnation of the only-begotten. Far the greater part of the Greek text is wanting. They exist entire only in the Latin version of Mercator.

Another brief tract on the same subject.

A treatise concerning the right faith, addressed to the emperor Theodosius. It begins with the third chapter.

Thirty paschal homilies. These were published separately at Antwerp in 1618.

Fourteen homilies on various topics. The last exists only in Latin.

Sixty-one epistles. The fourth is only in Latin. Some in this collection were written by others, by Nestorius, Acacius, John of Antioch, Celestine, bishop of Rome, &c., &c.

Five books against Nestorius, published in Greek and Latin at Rome, in 1608.

An explanation of the twelve chapters or anathemas.

An apology for the twelve chapters, in opposition to the eastern bishops.

An apology for the same against Theodoret.

An apology addressed to the emperor Theodosius, written about the close of A. D. 431.

Ten books against Julian, written A. D. 433.

A treatise against the Anthropomorphites.

A treatise upon the Trinity.

Of his lost works mention is made by Liberatus of " Three books against excerpts of Diodorus and Theodorus." Fragments of this work are found in the Acts of Synods. (5 Collat. 5.) Gennadius says, that he wrote a treatise concerning the termination of the Synagogue, and concerning the faith against heretics. Ephrem of Antioch speaks of a treatise on impassibility and another upon suffering. Eustratius of Constantinople cites a fragment from Cyril's oration against those who say that we should not offer up petitions for such as have slept in the faith. Editions

Nineteen homilies on Jeremiah were edited in Greek and Latin by Corderius, at Antwerp, 1648, 8vo., under the name of Cyril; but it has been ascertained that they belong to Origen, with the exception of the last, which was written by Clement of Alexandria. A liturgy inscribed to Cyril, translated from Arabic into Latin by Victor Scialac, was published at Augsburg, 1604, 4to. Cyril's works were published in Latin by George of Trebizond at Basel in 1546, 4 volumes; by Gentianus Hervetus at Paris, 1573, 1605, 2 vols. They were published in Greek and Latin by Aubert, six volumes, Paris, 1638, fol. This is the best edition. Further Information

Socrates, Histor. Eccles. 7.17, 13, 15; Fabric. Biblioth. Graec. vol. viii.; Pagi in Baronius's Annal. an. 412; Basnage, Annal. 412, n. 12; Du Pin, Bibliothèque des Auteurs Eccles. vol. iv.; Tillemont, Mémoires, vol. xiv.; Cave, Histor. Literar. vol. i., Oxford, 1740; Lardner, Works, vol. iii., quarto edition, London, 1815; Walch, Historie der Ketzereien, vol. v., and Historie der Kirckensammlung, p. 275, &c.; Schröck, Kirchengeschichte, vol. xviii.; Neander, Allgem. Kirchengeschichte, vol. ii. part 3; Murdock's Mosheim, vol. i.; Gieseler, Text Book of Eccles. Hist., translated by Cunningham, vol. i.; Guerike, Handbuch der Kirchengeschichte, fünfte Auflage, vol. i. Specimens of Cyril's method of interpretation are given in Davidson's Sacred Hermeneutics, p. 145, &c. [S.D]

(Κύριλλος), ST., bishop of Jerusalem, was probably born at Jerusalem, A. D. 315. He was ordained deacon by Macarius in the church of his native place, about 334 or 335; and, by Maximus, who succeeded Macarius, he was elected presbyter, 345. When Maximus died, he was chosen to fill the episcopal chair, 351, in the reign of Constantius. It was about the commencement of his episcopate, on the 7th of May, 351, about 9 o'clock, a. m., that a great luminous cross, exceeding in brightness the splendour of the sun, appeared for several hours over mount Golgotha, and extended as far as the mount of Olives. His letter to Constantius, which is preserved, gives a full account of this phenomenon. Soon after, he became involved in disputes with Acacius, the Arian bishop of Caesareia, which embittered the greater part of his subsequent life. The controversy between them arose about the rights of their respective sees; but mutual recriminations concerning the faith soon followed. Acacius accused Cyril of affirming, that the Son was like the Father in regard to essence, or that he was consubstantial with Him. During two successive years Cyril was summoned by his opponent to appear before a proper tribunal, but did not obey the call. Exasperated no doubt by this steadfast disregard of his authority, the Caesarean bishop hastily got together a council, which deposed Cyril in 358. The charge against him was, that he had exposed to sale the treasures of the church, and in a time of famine applied the proceeds to the use of the poor. Among these treasures was specified a sacred garment woven with golden threads and presented by Constantine the Great, which afterwards came into the possession of an actress. The excommunicated prelate, however, appealed to a larger council; and Constantius himself assented to the justice of the appeal. After his deposition, he went to Antioch, in which city he found the church without a pastor, and thence to Tarsus. There he lived on terms of intimacy with Sylvanus the bishop, and frequently preached in his church to the people, who were delighted with his discourses. The larger council to which he appealed was held at Seleuceia, consisting of more than 160 bishops. Before it Acacius was summoned by Cyril to appear, but he refused. The latter was restored by the council. But his persevering adversary inflamed the mind of the emperor against him, and in conformity with the wish of Acacius a synod was summoned at Constantinople; Cyril was again deposed and sent into banishment in 360. At this council former charges were raked up against him, and new ones added by Acacius. On the death of Constantius, Cyril was recalled from exile, and restored a second time to his episcopate in 362. In the year 363, when attempts were made by Julian to rebuild the temple at Jerusalem, he is said to have predicted, from a comparison of the prophecies in Daniel and the New Testament, that the enterprise would be defeated. Under Jovian and in the beginning of Valens's reign, he lived in the quiet possession of his office. On the death of Acacius, he appointed Philumenus over the church at Caesareia; but the Eutychians deposed the newly chosen bishop, and substituted one Cyril in his place. The bishop of Jerusalem, however, deposed him who had been elevated by the Eutychian party, and set over the Caesarean church Gelasius, his sister's son. Soon after, by order of Valens, Cyril was banished a third time from Jerusalem, in 367. On the emperor's death, he returned to his native place, and reassumed the functions of his office the third time, 378. Under Theodosius he continued in the undisturbed possession of the episcopal chair till his death. He seems, however, to have incurred the displeasure of his own church, rent and disfigured as it was with schisms, heresies, and moral corruption. Perplexed and uneasy, he asked assistance from the council of Antioch. (379.) Accordingly, Gregory of Nyssa was deputed by the council to go to Jerusalem and to pacify the church in that place. But the peace-maker departed without accomplishing the object of his mission. Cyril was present at the second general council held at Constantinople in 381, in which he was honoured with a high eulogium. It is supposed that he attended the council of Constantinople in 383. His death took place in 386. Work

His works consist of eighteen lectures to catechumens (Κατηχήσεις φωτιζομένων), and five to the newly-baptized (μυσταγωψικαὶ κατηχήσεις πρὸς τοὺς νεοφωτίστους). These were delivered about the year 347, in his youth, as Jerome says, and when he was still presbyter. The first eighteen are chiefly doctrinal, consisting of an exposition of the articles in the creed of the church; while the last five respect the rights of baptism, chrism, and the Lord's supper. These treatises have very great value in the eyes of the theologian, inasmuch as they present a more complete system of theology and a more minute description of the rites of the church at that early period than are to be found in any other writer of the same age. In their style and language there is nothing florid or oratorical; the composition is plain, didactic, and inelegant. The authenticity of these catecheses has been questioned by some, especially by Oudinus (de Script. Eccl. Ant. vol. i. p. 459, et seq.), yet no good ground has been adduced for entertaining such doubts. It has been thought, with reason, that Cyril was once a Semi-Arian, and that after the Nicene creed had been generally adopted, he approved of and embraced its dogmas. Epiphanius speaks in express terms of his Semi-Arianism, and even Touttee acknowledges the fact. His coldness towards the Nicenians and his intinmacy with the Eusebians, give colour to this opinion. But he was by no means disposed to carry out doctrines beyond the written word, or to wander into the regions of speculation. His published writings attest his orthodoxy and firm belief in the Nicene creed.

Among his works are also preserved a homily on the case of the paralytic man (John 5.1-16), and a letter to the emperor Constantius, giving an account of the luminous cross which appeared at Jerusalem, 351. Editions

His writings were published in Latin at Paris, 1589, and his Catecheses in Greek at the same place, 1564, 8vo.; in Greek and Latin at Cologne, 1564. Prevotius edited them all in Greek and Latin at Paris in 1608, 4to.; and afterwards Dion Petavius at Paris, 1622, fol. They were reprinted from Prevotius's edition, at Paris in 1631, fol., along with the works of Synesius of Cyrene. A much better edition than any of the preceding was that of Thomas Milles, in Greek and Latin, Oxford, 1703, fol. The best is that of the Benedictine monk, A. A. Touttee, Paris, 1720, fol. The preface contains a very elaborate dissertation on the life and writings of Cyril. Further Information

See Touttee's preface; Cave's Historia Literaria, vol. i. pp. 211, 212, Oxford, 1740; Schröck, Kirchengeschichte, vol. xii. p. 343, &c.; Theodoret, Histor. Ecclesiast. libb. ii. and v.; Tillemont, Eccles. Mem. vol. viii.; Guerike, Handbuch der Kirchengeschichte, vol. i. pp. 344, 345, note 3, fünfte Auflage; Murdock's Mosheim, vol. i. p. 241, note 16. [S.D]

(Κύριλλος), of Scythopolis, a Palestine monk, belonging to the sixth century. In the sixteenth year of his age he made a profession of the monastic life in his native place. Prompted by a desire to see sacred places, he visited Jerusalem, and, by the advice of his mother, put himself under the care of John the Silentiary, by whom he was sent to the famous monastery of Laura. Leontius, prefect of the monastery, received him into the order of the monks. The time of his birth and death is alike unknown. About A. D. 557, he wrote the life of St. John the Silentiary. Works The life of St. John the Silentiary

The life of St. John the Silentiary is still extant, having been published in Greek and Latin by Henschenius and Papebrochius in the Acta Sanctorum, 13th of May. The Life of Euthymius

Cyrillus also wrote the life of Euthymius the abbot, who died 472, which is extant, but in an interpolated form by Simeon Metaphrastes. Editions

It was published by Cotelerius in Greek and Latin in his Monumenta Ecclesiae Graecae, vol. ii., Paris, 1681, 4to. It is also in the Acta Sanctorum, January 20. The Life of Saint Sabas

In addition to these, he wrote the life of St. Sabas, the ancient Latin version of which, before it was corrupted by Simeon, was published by Bollandus in the Acta Sanctorum belonging to the 20th of January. Editions

It is given in Greek and Latin in Cotelerius's Monumenta, vol. iii. p. 220. Further Information

Cave, Histor. Literur. vol. i. p. 529. [S.D]

(Κύριλλος). (1) A bishop of Jerusalem, A.D. 351-386, and a firm opponent of the Arians, by whose influence he was banished three times from Jerusalem. His works are not numerous. The most important are lectures to catechumens, etc., and a letter to the emperor Constantius, giving an account of a luminous cross which appeared at Jerusalem in 351. The best editions are by Milles (Oxford, 1703), Touttée (Paris, 1720), and Reischl and Rupp (1845-60). There is an English translation of his works in the Oxford Library of the Fathers, vol. iii. (1838). See also the works by Gounet (1876) and Marquardt (1882).

(2) Bishop of Alexandria, A.D. 412-444, of which city he was a native. He was fond of power, and was of a remarkably polemical spirit. He persecuted the Jews, whom he expelled from Alexandria; and after a long protracted struggle he procured the deposition of Nestorius, bishop of Constantinople. He was the author of a large number of works, many of which are extant; but in a literary view they are almost worthless. The best edition is still that of Aubert, 6 vols. (Paris, 1638). See Newman's Historical Sketches, vol. ii.; Hefele's History of the Councils, vol. ii.; and Kopallik, Cyril von Alexandria (Mainz, 1881).