Cysat

spite of the strong representations of the Conversio Bagoariorum et Carantanorum, written in 871 to influence the pope, though not avowing this purpose, Rome declared emphatically for Methodius, and sent a bishop, Paul of Ancona, to reinstate him and punish his enemies, after which both parties were commanded to appear in Rome with the legate. The papal will prevailed, and Methodius secured his freedom and his archiepiscopal authority over both Moravia and Pannonia, though the use of Slavonic for the mass was still denied to him. His authority was restricted in Pannonia when after Kozel's death the principality was administered by German nobles; but Svatopluk now ruled with practical independence in Moravia, and expelled the German clergy. This apparently secured an undisturbed field of operation for Methodius; and the Vita (x.) depicts the next few years (873-879) as a period of fruitful progress. Methodius seems to have disregarded, wholly or in part, the prohibition of the Slavonic liturgy; and when Frankish clerics again found their way into the country, and the archbishop's strictness had displeased the licentious Svatopluk, this was made a cause of complaint against him at Rome, coupled with charges regarding the Filioque. Methodius vindicated his orthodoxy at Rome, the more easily as the creed was still recited there without the Filioque clause, and promised to obey in regard to the liturgy. The other party was conciliated by giving him a Swabian, Wiching, as his coadjutor. When relations were strained between the two, John VIII. steadfastly supported Methodius; but after his death (Dec., 882) the archbishop's position became insecure, and his need of support induced Goetz to accept the statement of the Vita (xiii) that he went to visit the Eastern emperor. It was not, however, until after his death, which is placed, though not certainly, on Apr. 6, 885, an open conflict eventuated. Gorazd, whom he had designated as his successor, was not recognized by Stephen VI., and was soon expelled, with the other followers of Methodius.

(N. BONWETSCH.)

BIBLIOGRAPHY: Some first-hand sources are collected in ASB, March, ii. 12-25, and Oct., xi. 168-171. For others consult: J. Friedrich, in Sitzungsberichte der kaiserlichbayerischen Akademie, philosophisch-philologische und historische Classe, part 3, pp. 393-442, Munich, 1892; E. Dümmler, in Archiv für Kunde österreichischer Geschichtsquellen, xiii (1854), 145–199; idem and F. Miklosisch, in Denkschriften der königlich-kaiserlichen Akademie der Wissenschaften, philosophisch-historische Classe, xix. 214246, Vienna, 1870; MGH, Script., xi (1854), 1–14. Consult: J. Dobrowsky, in Abhandlungen der böhmischen Gesellschaft der Wissenschaften, viii. 2, Prague, 1823; W. Wattenbach, Beiträge zur Geschichte der christlichen Kirche in Mähren und Böhmen, Vienna, 1849; J. A. Ginzel, Geschichte der Slawenapostel Cyrill und Method, Leitmeritz, 1857; A. Würfel, Das Leben und Wirken der heiligen Apostel Cyrill und Method, Prague, 1863; L. Léger, Cyrille et Méthode, Paris, 1868; J. Martinov, in Revue des questions historiques, xxviii (1880), 369-397, xxxvi (1884), 110-166, xli (1887), 220-232; D. Rattinger, in Stimmen aus Maria-Lauch, xxii. 38-52, 157-169, 400419, Freiburg, 1882; A. d'Avril, S. Cyrille et S. Méthode, Paris, 1885; N. Bonwetsch, Cyrill und Method, Erlangen, 1885; B. Bretholz, Geschichte Mährens, I. i. 64 sqq.. Brünn, 1893; L. K. Goetz, Geschichte der Slavenapostel Cyrill und Method, Gotha, 1897; Pastrnek, Déjini slovansk. apost. Cyr. a Meth., Prag, 1902; J. Franks, in Archiv für slavische Philologie, xxviii. 229 sqq.

CYRUS THE GREAT (also called Cyrus the Elder, to distinguish him from Cyrus the Younger, son of Darius II., killed at Cunaxa, 401 B.C.): Founder of the Persian Empire; b. about 600 B.C.; d. in July, 529 B.C. He belonged to the elder line of the Achæmenidæ, which became extinct with the death of his son, Cambyses. Herodotus and Ctesias relate that he was of humble origin; but from inscriptions still preserved it is evident that he was of royal descent. In his cylinder inscription he designates his predecessors up to Teispes as kings of Anshan, which by some has been interpreted as Susiana, by others as the ancestral seat of the Achæmenidæ. He ascended the throne in 559, but not as an independent ruler, being forced to recognize Median overlordship. However, in 550 he conquered the last of the Median kings, Astyages, captured Ecbatana, in 546 assumed the title king of Persia," and gained for the Persians dominion over the Iranian peoples. An alliance was formed against Cyrus by Croesus of Lydia, Nabonidus of Babylon, and Amasis II. of Egypt; but before the allies could unite Cyrus had occupied Sardis, overthrown the Lydian kingdom, and taken Crœsus prisoner (546 B.c.). In 538 there followed the occupation of Babylon by Cyrus. According to the Babylonian inscription this was in all probability a bloodless victory (see BABYLONIA, VI., 7, § 3). From the list of countries subject to Persian rule given on the first tablet of the great Darius inscription of Behistan, written before any new conquests could have been made except that of Egypt, the dominion of Cyrus must have covered all Hither Asia and reached as far eastward as the borders of India. According to Herodotus and Ctesias, Cyrus met his death in the year 529, while warring against tribes northeast of the headwaters of the Tigris. He was buried in the town of Pasargada. Both Strabo and Arrian give descriptions of his tomb, based upon reports of men who saw it at the time of Alexander's invasion. The tomb northeast of Persepolis, which has been claimed as that of Cyrus, is evidently not his, as its location does not fit the reports.

Cyrus was distinguished no less as statesman than as a soldier. His statesmanship came out particularly in his treatments of newly conquered peoples. By pursuing a policy of generosity, instead of repression, and by favoring the local religion, he was able to make his new subjects his enthusiastic supporters. A good example of this policy is found in his treatment of the Jews in Babylon. (B. LINDNER.)

Cyrus figures in the Old Testament as the patron and deliverer of the Jews. He is mentioned twentythree times by name and alluded to several times more, viz.: II Chron. xxxvi. 22 (twice), 3; Ezra i. 1 (twice), 2, 7, 8, iii. 7, iv. 3, 13, 14, 17, vi. 3; Isa. xliv. 28, xlv. 1; Dan. i. 21, vi. 28, x. 1. From these statements it appears that Cyrus, king of Persia, was the monarch under whom the captivity of the Jews ended, for in the first year of his reign he was prompted of Yahweh to make a decree that the temple in Jerusalem should be rebuilt and that such Jews as cared to might return to their land for this purpose. Moreover, he showed his interest in the

project by sending back with them the sacred vessels which had been taken from the temple and a considerable sum of money to buy building materials with. After the work had been stopped by enemies of the Jews it was recommended under the exhortations of the prophets, and when the authorities asked the Jews what right they had to build a temple they referred to the decree of Cyrus. Darius, who was then reigning, caused a search for this alleged decree to be made, and it was found in the Babylonian archives (Ezra vi. 2), whereupon Darius reaffirmed the decree and the work proceeded to its triumphant close. Daniel was in the favor of Cyrus, and it was in that year of Cyrus that he had the vision recorded in his tenth chapter.

BIBLIOGRAPHY: Herodotus, Hist., i. 95, 108-130, 177-214; Ctesias, Persica, vii.-xi.; transl. of the Cyrus and Nabonidus Inscriptions, Records of the Past, new series, v. 144 sqq., London, 1882. Consult: F. Justi, Geschichte des alten Persiens, Berlin, 1879; T. G. Pinches, in TSBA, vii., 1880; V. Floigl, Cyrus und Herodot, Leipsic, 1881; J. V. Prasek, Medien und das Haus des Kyaxares, Berlin, 1890; E. Schrader and F. Peiser, in Keilinschriftliche Bibliothek, iii. 2, pp. 120 sqq., iv. 258 sqq., Berlin, 18921896; T. K. Cheyne, Jewish Religious Life After the Exile, New York, 1898; G. F. Unger, in Abhandlungen der kaiserlichen bayerischen Akademie, 1. Classe, vol. xvi., part 3; DB, i. 541-542; EB, i. 978-982.

CYSAT, RENWARD, AND THE COUNTERREF-
ORMATION IN SWITZERLAND.

Situation After the Battle of Kappel (§ 1).
Carlo Borromeo and the Jesuits (§ 2).
Various Agencies (§ 3).

The battle of Kappel in 1531 (see ZWINGLI, HULDREICH) had obstructed the advance of the Reformation in the Swiss Confederacy and brought about a reactionary subscription to the Roman faith. The majority of the thirteen cantons as then organized belonged to the Roman Church (Lucerne, Schwytz, Uri, Unterwalden, Zug, Soleure, Fribourg); two were on a footing of religious equality (Glarus, Appenzell); while only four (Basel, Bern, Schaffhausen, Zurich) were strictly Prot

estant. The last four, however, were

1. Situation superior in actual power and in intelAfter the lectual forces to the remaining cantons Battle of all together. The Roman cantons had Kappel. the advantage of a closely compact sit

uation, and the original cantons were bordered on the south by the entirely or still predominantly Roman districts of Valais, Ticino, and Grisons; the other Roman jurisdictions, also (Fribourg, Soleure, diocese of Basel, Saint Gall), separated the Protestant cantons. Prior to the Council of Trent the status of the Roman Church in these her subject jurisdictions was by no means more hopeful than elsewhere; the spirituality and with it the entire existence of the Church was everywhere in a state of melancholy decline; only the support of the governing powers and the conservative disposition of the people at large constituted the mainstay of Catholicism in these democratic little communities.

The Counterreformation found two centers in Switzerland: in the diocese of Basel (see JACOB CHRISTOPH, BISHOP OF BASEL) and in the orig

inal cantons, where the chief center was Lucerne. Here Ludwig Pfyffer, the mayor-the Swiss King" (d. 1594) and Renward Cysat, the modest town clerk (b. 1545; d. Mar. 16, 1614), were the life of the movement, the former of greater public renown, though the latter in his many-sided activity as statesman, man of letters, ecclesiastical zealot, and friend of the Jesuits is the more distinctively typical figure. Originally an apothecary, but broadening himself with extensive culture, especially in languages, Cysat became underclerk" of Lucerne in 1570; and from 1575 till his death he was town clerk. His office, which conjointly with that of the mayor was the most important with regard to the public affairs of the town and State, gave him a right to exert a partial influence over the ecclesiastical and political concerns of Lucerne. His office was not subject to annual mutation, and through his hands all documents of any consequence had to pass. As "Roman notary" from 1570 various channels of communication were opened up for him with spiritual dignitaries and even with the Curia; and as early as that very year, 1570, he came thus into closer touch with Carlo Borromeo (q.v.), cardinal and archbishop of Milan.

Borromeo's journey to Switzerland in 1570 is the external starting-point of the Counterreformation for that country. It was Borromeo's indefatigable activity which secured in the same year the enactment of the Council's resolutions, and incited to measures for ameliorating the evil 2. Carlo condition of the clergy; later (1579) Borromeo he founded in Milan a Swiss College and the (Collegium Helveticum) for the eduJesuits. cation of worthy Swiss clerics. He now gave his stimulating counsel at Lucerne, and continued afterward in communication with the leading men of the Roman districts. Through the efforts of Pfyffer and Cysat a Jesuits' College was instituted at Lucerne in 1574, and the Jesuits' activity soon bore fruits; by means of the school they influenced youth; and, by their strict example, the clergy and the life of the community. Voluntary liberality increased, new churches were built; processions, festival plays, ecclesiastical feasts soon again played an extensive part in public life. The municipal authorities everywhere supported the Jesuits' purposes; and negligent priests were disciplined by temporal magistrates. In 1579 Bishop Bonomi of Vercelli came to Lucerne as papal nuncio, and the seven Roman cantons and the dioceses of Constance and Basel were placed under his jurisdiction. By visitations, by founding a Capuchin convent at Altdorf, which became a point of departure for many further foundations, and a Jesuits' College at Fribourg he promoted the Counterreformation; in fact, by these measures and especially by his advocacy of a league contracted in 1579 between the bishop of Basel and the Roman cantons he became so odious to the Protestant cantons that in 1580 he was rudely insulted in the jurisdiction of Bern. This incident, which came near causing civil war, and Bonomi's doubtless warranted and yet not quite unobjectionable encroachment upon affairs in the

Dagon

diocese of Coire led to his recall in Sept., 1581. Not until 1586 did Bishop Santonio of Tricarico arrive as new nuncio at Lucerne; since that time this Swiss appointment of the nuncio's office has been permanent.

The work of ecclesiastical renovation by this time was well organized: the supervision and exercise of discipline rested in the nuncio's hands; the education of the clergy was carefully regulated, and the schools were organized anew. In

these matters the Jesuits' activity 3. Various proved eminently effectual. Both JeAgencies. suits and Capuchins were fruitfully diligent in the cure of souls. The increasing number of their colleges and convents affords the best demonstration of their ever-enlarging labor; in 1581 there arose a Jesuits' College in Fribourg; at Puntrut in 1588; in Valais, 1607; while the Capuchins established themselves at Stans in 1582, at Lucerne in 1583, in Schwytz in 1585, in Fribourg in 1586; in Soleure, Sitten, and Appenzell, 1588; and in Zug, 1597. Cysat was widely active in connection with the founding of Jesuits' colleges. The temporal authorities of the Roman cantons supported all these cooperative

D: The symbol employed to designate the Deuteronomic school of writers whose work, according to the critical school, is found not only in Deuteronomy, but in the historical books from Judges to II Kings, except Ruth. See HEBREW LANGUAGE AND LITERATURE, II., § 4.

DABNEY, ROBERT LEWIS: American Presbyterian (Southern); b. in Louisa County, Va., Mar. 5, 1820; d. at Austin, Tex., Jan. 3, 1898. He studied at Hampden-Sidney College, Va., and the University of Virginia (M.A., 1842), and was graduated at Union Theological Seminary, HampdenSidney, Va., in 1846. He was then a missionary in Louisa County, Va., 1846-47, and pastor at Tinkling Spring, Va., 1847-53, being also head master of a classical school for a portion of this time. From 1853 to 1859 he was professor of ecclesiastical history and polity and from 1859 to 1869 adjunct professor of systematic theology in Union Theological Seminary, Va. He then became full professor of the latter subject and held this position until 1883, when he was appointed professor of mental and moral philosophy in the University of Texas. 1894 failing health compelled him to retire from active life, although he still lectured occasionally. He was copastor of the Hampden-Sidney College Church 1858-74, also serving Hampden-Sidney College in a professorial capacity on occasions of vacancies in its faculty. During the vacation of 1861 he was chaplain of the Virginia troops in the Confederate army, and in the following year was chief of staff to " Stonewall" Jackson in the brilliant Valley Campaign. While at the University of Texas he practically founded and maintained the Austin School of Theology, and in 1870 was moderator of the General Assembly of the Presby

agencies, and directed their external policy to the same object. Opposition to the Protestant cantons led to a closer cohesion of the Catholic associates in faith; in 1579 a union was ratified between the seven Roman cantons and the bishop of Basel; and in Oct., 1586, the "Golden League' of the Catholic Confederates for the defense of their faith came into being; an alliance was sought with France, but above all with Spain and Savoy. The league with Spain took effect in May, 1587, thus incorporating the Roman cantons in the great Catholic alliance between the League in France, Philip II., Savoy, and the Curia. More than once the danger of civil war was imminent in Switzerland. But no blood was shed from that time, and the events of Reformation and Counterreformation went on side by side from the end of the sixteenth century. WALTER GOETZ. BIBLIOGRAPHY: A. P. von Segesser, Rechtsgeschichte der Stadt und Republik Luzern, vols. iii.-iv., Lucerne, 18571858; idem, Ludwig Pfyffer und seine Zeit, 3 vols., Bern, 1880-82; B. Hidber, Renward Cysat, in Archiv für schweizerische Geschichte, vols. xiii., xx., Zurich, 1863, 1876; KL, iii. 1307-08.

CZERSKI, JOHANN. See GERMAN CATHOLI

CISM.

D

terian Church, South. In theology he was a conservative. He wrote Memoir of Rev. Dr. Francis S. Sampson (Richmond, 1855), whose commentary on Hebrews he likewise edited (New York, 1857); Life of General Thomas J. Jackson (1866); Defense of Virginia and the South (1867); Treatise on Sacred Rhetoric (Richmond, 1870); Theology, Dogmatic and Polemic (1871); Sensualistic Philosophy of the Nineteenth Century Examined (New York, 1875); Practical Philosophy (Mexico, Mo., 1896); and the posthumous Penal Character of the Atonement of Christ Discussed in the Light of Recent Popular Heresies (Richmond, 1898). A number of his shorter essays have been edited by C. R. Vaughan under the title Discussions (vols. i.-iii., Richmond, 1890-92; vol. iv., Mexico, Mo., 1897).

BIBLIOGRAPHY: T. C. Johnson, Life and Letters of Robert Lewis Dabney, Richmond, 1903.

DACH, SIMON: German religious poet; b. at Memel (72 m. n.e. of Königsberg) July 29, 1605; d. at Königsberg Apr. 15, 1659. He studied at Memel, Königsberg, Wittenberg, and Magdeburg, attaining proficiency in the use of the classic languages, the cultivation of which in poetic form constituted his most grateful occupation through life. Returning to Königsberg, he matriculated at the university, where he devoted himself to theology and philosophy, and in 1633 was attached to the Cathedral school, of which he became associate rector in 1636. In 1639 he became professor of poetry in the university.

Dach was the most gifted member of a group of Prussian theologians, scientists, and poets commonly known as the Königsberg School, and comprising, among others, Robert Robertin, Michael and Andreas Adersbach, Christof Caldenbach,

as seats of the worship of Dagon. A seventh century Phenician seal is known on which is an inscription read Baal-Dagon; and this is corroborated by the testimony of Philo Byblios to the effect that Dagon was worshiped elsewhere than in Phenicia and that he was worshiped by other Semites to the East. This is confirmed by the fact that a king of Isin (see BABYLONIA, VI., 3, § 4) is named IshmeDagan, while that of the Amarna Tablets is by a Dagan-takala-the name of the deity entering as an element in both names.

The meaning of the word and the form of Dagon's image are cognate questions still under discussion. Some see in the word a diminutive of affection formed from the Semitic dag, "fish" (cf. shimshon, "little sun "), and affirm that the form was that of a fish with the head and hands of a man. To this theory the statement in I Sam. v. 4, " only Dagon (i.e., the fishy stump) was left to him," is made tributary, and the explanation is given that after the human head and hands were broken off, only the fish-like form was left. With this agree the reports from the Greek age of the worship on the Philistine coast of a deity half fish and half man. Philo Byblios derives the name from a Semitic root dagan, "grain," and makes of the god a deity of agriculture (Zeus arotrios). With this fits in well the ear of grain on the Phenician seal mentioned above, though the argument is not strongly cogent. Both of these derivations seem to have warrant in early Semitic, if not in Sumerian worship, as in the case of Ea (see BABYLONIA, VII., 2, § 3), a deity derived from the water, and of the Oannes or Odakon of Berosus, who was pictured as part man, part fish. A Babylonian god Dagon was known, and the Arabic dagn, "fruitful rain," suggests a connection with agriculture. Sayce, Delitzsch, and Schrader agree in finding a pre-Semitic origin for the deity. In Greco-Roman times a goddess Derceto (Atargatis) was known, also connected with agriculture, who may have been the consort of Dagon but is not to be confounded with him.

Nothing is known of the form of the cult except that the worshipers avoided stepping on the threshold of the temple-a custom which has its parallels elsewhere. Possibly, though not certainly, allusion is made to this in Zeph. i. 9.

GEO. W. GILMORE. BIBLIOGRAPHY: A. H. Sayce, Higher Criticism and the Monuments, pp. 325-327, London, 1894; F. Delitzsch, Wo lag das Paradies? Leipsic. 1881; G. F. Moore, Commentary on Judges, pp. 358-359; Schrader, KAT, p. 358; P. Jensen, Kosmologie der Babylonier, pp. 449-456, Strasburg, 1890. Earlier material is found in: J. Selden, De dis Syris, ii., chap. iii., London, 1617; F. C. Movers, Die Phönizier, i. 143-144, 590, Bonn, 1841; P. Scholz, Gotzendienst und Zauberwesen, pp. 238-244, Regensburg, 1877. Consult also: DB, i. 544; EB, i. 983-985; Menant, in RHR, xj (1885), 295-301.

DAILLÉ, dê”lyê' (DALLÆUS), JEAN: French Protestant; b. at Chatellerault (160 m. s.w. of Paris), department of Vienne, Jan. 6, 1594; d. at Charenton (an eastern suburb of Paris, where the Protestants met for worship after 1606; see ABLON) Apr. 15, 1670. He studied philosophy at Poitiers and at Saumur. In 1612 the governor of the lastnamed city, the celebrated Du Plessis-Mornay, made him tutor of his grandsons. With his pupils

he traveled in Italy (1619), and at Venice made the acquaintance of Fra Paolo Sarpi. In 1623, after his pupils had passed their examination, he became chaplain at Mornay's château La Forêt. His benefactor having died soon after, Daillé returned to Saumur, where he prepared Mornay's memoir for the press and was appointed preacher. In 1626 he was called as minister of the Paris congregation at Charenton. He belonged to the liberal party, took an active part in the Calvinist synods, and was a moderator of the last Synod of Loudun. His most important works were Traité de l'employ des Saints-Pères pour le jugement des différents qui sont aujourd'hui en la religion (Geneva, 1632; Eng. transl., A Treatise concerning the Right Use of the Fathers in the Decision of the Controversies that are at this Day in Religion, London, 1651 and 1675; reissued 1841); Apologie des églises réformées où est montrée la nécessité de leur séparation d'avec l'église Romaine, contre ceux qui les accusent de faire schisme en la Chrestienté (Charenton, 1633; Eng. transl., An Apologie for the Reformed Churches, 1653); La Foy fondée sur les Saintes Écritures, contre les nouveaux Méthodistes (1634); De la créance des pères sur le fait des images (Geneva, 1641).

G. BONET-MAURY. BIBLIOGRAPHY: Sources are: J. Daillé, L'Abrégé de la vie de J. Daillé, Geneva, 1671 (by his son); E. and É. Haag, La France protestante, ed. H. L. Bordier, vol. v., Paris, 1886; Lichtenberger, ESR, iii. 557–562.

Seventh-day

DALAND, WILLIAM CLIFTON: Baptist; b. at New York City Oct. 25, 1860. He was graduated at the Brooklyn Polytechnic Institute in 1879 and Union Theological Seminary in 1886. While in the Seminary he changed from the Baptists to the Seventh-day Baptists. He held pastorates at Leonardsville, N. Y. (1886-91), Westerly, R. I. (1891-96), London (1896-1900), and again at Leonardsville (1900-02). Since 1902 he has been president of Milton College, Milton, Wis., where he is also professor of philosophy and English. He was recording secretary of the Seventhday Baptist Missionary Society in 1891-96. In theology he is a Trinitarian in the sense of the Apostles' Creed, and philosophically is a moderate Calvinist, although an Arminian practically. As regards authority, his views are Bibliocentric," and he accepts the conclusions of a moderate and reverent criticism. He has published an annotated translation of the Song of Songs (Leonardsville, N. Y., 1887).

DALE, JAMES WILKINSON: American Presbyterian; b. at Cantwell's Bridge (Odessa), New Castle County, Del., Oct. 16, 1812; d. at Media, Pa., Apr. 19, 1881. He was graduated at the University of Pennsylvania, 1831; studied theology at Andover, 1832-33, at Princeton, 1833-34, and was graduated at Andover, 1835; he also studied medicine (M.D., University of Pennsylvania, 1838) with a view to more efficient service as a missionary in India, but financial difficulties of the American Board prevented his departure; he was agent of the American Bible Society for Pennsylvania, 18381845; pastor at Ridley and Middletown, Pa., 18451866, at Media, 1866-71, at Wayne, 1871-76. He issued many sermons and labored zealously in be