Page:Dictionary of Greek and Roman Biography and Mythology (1870) - Volume 1.djvu/936

918 CYRILLUS. 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 Alex- andrian 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 depo- sition 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 ; .ind soon after the disputes were re- newed, particularly between him Jind 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 bor- dered on the mystical ; but in philosophical com- prehension 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 philo- sophy, 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. "rirarla.) 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. Lis writings are almost worthless. They develop the chai-acteristic 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 PhotiuB (Cod. 49) : 6 5e yos avr^ ireironj- CYRILLUS. ^levnK Kol €JS Idid^ovcrau l54av eKSeSiaafxfvos Ka oTou K^Kv/XfUT] /col TO jj-erpov virepopwffa ■jroirjcris. 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 niggedness. Cyril's extant works are the following: — Glaphyra (t. e. polished or highly-wrought com- mentaries) on the Pentateuch. This work ap- peared 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 sepai-ately 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 con- substantial 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 vaiious 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 ana- themas. An apology for the twelve chapters, in opposi- tion 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 ter- mination of the Sjmagogue, 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 CyrU's oration against those who say that we should not offer up petitions for such as have slept in the fiiith. Nineteen homilies on Jeremiah were edited in Greek and Latin by Cop-