RELIGIOUS ENCYCLOPEDIA
Cush Cuthbert
and father of Seba (South Arabia), Havilah (Northeast Arabia), Sabta (as yet unlocated, though claimed for Arabia by Glaser, Rkizze, ii. 252, Berlin, 1890), Ramah (Regma on the Persian Gulf, cf.
Ptolemy, Geographike, vi. 7, 14; the
The East- Septuagint reads Regchma, Regma,
Elamitic and in Ezek. xxvii. 22 Rama or Rag- Cush. ma), Sabteca (still unlocated), and Nimrod (Babylonia and Assyria). Apart therefore from Egypt {Misraim, which may be an error for Mizri), the entire aspect of Cush in the passage is eastward of the Red Sea, and Ethiopia in Africa is out of the question. Consequently either the Arabian or the Elamitic Cush is indicated, while the weight of authority is inclining toward the latter. Zeph. ii. 12, iii. 10 receive new light and relief by seeing in Cush the Elamitic region. The passages deal with the oppressors of the Hebrews during the Assyrian age, when Egypt had not been active in Palestine. Moreover, in ii. 13 Assyria and Nineveh are mentioned as in the north.
On the fourth class of passages dogmatism is unbecoming. While Winckler sees the Arabian Cush in Ps. Ixxxvii. 4 and Isa. xx. 2-5, in the latter passage reading Mizri for Mizraim, the case is not altogether clear. In Isa. xi. 11 for " Pathros " the Septuagint reads " Babylonia." In that case Cush stands altogether in an eastern environment between Elam and Babylonia, the location of the Kasshites. In the Masoretic text Cush is placed between Pathros (perhaps the region immediately east of Egypt) and Elam, which would suggest the Arabian Cush. But, on the other hand, Mizraim may be an error for Mizri. The arrangement of the names in the passages is not such as to afford a basis for conclusive reasoning, except that Ethiopia in Africa can hardly be meant. On Ezek. xxxviii. 5 no pronouncement can be delivered, for the text is undoubtedly corrupt.
Cush is also the name of an individual mentioned in the superscription of Ps. vii., and Cush occurs as the name of two individuals: an ancestor of Jehudi, Jer. xxxvi. 14, and the father of Zephaniah, Zeph. i. 1. Geo. W. Gilmore.
Bibliography: E. Glaser, Skizze und Geschichte und Geoaraphie Arabiens, ii. 326 sqq.; H. Winckler, Alttestamentliche Untersuchungen, pp. 146 sqq., Berlin, 1892; idem, Altorientalische Forschungen, vols, ii., iv., vii., ib. 1894- 1898; A. H. Sayce, " Higher Criticism " and the Monuments, London, 1894; Sohrader, KAT, pp. 69, 71, 91, 94, 137, especially 144-148, 172, Berlin, 1902.
CUST, ROBERT NEEDHAM: Church of England layman; b. at Cockayne Hatley (42 m. n. of London), Bedfordshire, England, Feb. 24, 1821. He studied at Eton, Trinity College, Cambridge, the East India Company's College at Haileybury, and the College of Fort William, Calcutta, graduating from the last-named institution in 1844. He was present at the battles of Mukdi, Firuzshah, and Sobraon in 1845-46, and at the close of the Sikh campaign was placed in charge of a new province in the Punjab. There he filled m succession every office in the judicial and revenue departments, and was rapidly promoted until 1867,. when he resigned and returned to England, after having been a member of the Viceroy's Legislative Council and Home
Secretary to the Government of India in 1864-65. Since his resumption of residence in England he has devoted himself to scientific research, philanthropy, and magisterial and municipal duties, declining reappointments in India. He is member and officer in many scientific, philanthropic, and religious societies and a prolific writer; of his many books special mention may be made of the following: Draft Bill of Codes Regulating Rights in Land and Land-Revenue Procedure in Northern India (London, 1870); Modern Languages of the East Indies (1878); Pictures of Indian Life (1881); Modern Languages of Africa (2 vols., 1883); Poems of Many Years and Many Places (2 vols., 1887-97); Three Lists of Bible Translations Actually Accomplished (1890); Africa Rediviva (1891); Essay on the Prevailing Method of the Evangelization of the Non-Christian World (1894); Common Features Which Appear in All Forms of Religious Belief (1895); The Gospel- Message (1896); Memoirs of Past Years of a Septuagenarian (Hertford, 1899); CEcumenical List of Translations of the Holy Scriptures to 1900 (London, 1900); and Linguistic and Oriental Essays (7 vols., 1880-1904).
CUTHBERT, SAINT: Bishop of Lindisfarne; d. on Farne Island (2 m. from Bamborough, Northumberland) Mar. 20, 687 He was of Scotch origin, probably from the neighborhood of Dunbar. While still a boy, employed as a shepherd, he thought that he saw one night the soul of Aidan carried to heaven by angels, and thereupon went to the monastery of Old Melrose and became a monk (651). His fame for piety, diligence, and obedience was soon great. When Alchfrid, king of Deira, founded a new monastery at Ripon Cuthbert became its prcBpositus hospitum or entertainer of guests. Alchfrid, however, adopted Roman usages, and in 661 the Scottish monks returned to Melrose, where Cuthbert was made prior. He spent much time among the people, ministering to their spiritual needs. After the Synod of Whitby (q.v.) he seems to have accepted the Roman customs, for his old abbot, Eata, then at Lindisfarne, called him to introduce them there. It was an ungracious task, but Cuthbert disarmed opposition by his loving nature and patience. In 676 he adopted the solitary life and retired to a cave. After a time he settled on one of the Farne Islands, south of Lindisfarne, and gave himself more and more to austerities. At first he would receive visitors and wash their feet, but later he confined himself to his cell and opened the window only to give his blessing. After nine years he was prevailed upon to return to Lindisfarne as bishop and was consecrated at York by Archbishop Theodore and six bishops, Mar. 26, 685, but after Christmas, 686, he returned to his cell. Cuthbert's fame after his death steadily grew and be became the most popular saint of North England. Numerous miracles were attributed to him and to his remains. He was buried at Lindisfarne. In 875 the Danes took the monastery and the monks fled, carrying with them Cuthbert's body, in obedience to his dying injunction. After seven years' wandering it found a resting-place at Chester-le-Street until 995,
Cuyler Cyprian