THE NEW SCHAFF-HERZOG
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 Prankish 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. BONWBTSCH.) Bibijooraphy: 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 kaiserlichbaijerischen Akademie, philosophisch-philologische und historische Classe, part 3, pp. 393-442, Munich, 1892; E. Diimmler, in Archiv jilr Kunde osterreichischer Geschichts- (juellen, xiii (1854), 145-199; idem and F. Miklosisch, in Denkschriflen der koniglich-kaiserlichen Akademie der Wissenschaften, philosophisch-historische Classe, xix. 214- 246, Vienna, 1870; MGH, Script., xi (1854), 1-14. Consult: J. Dobrowsky, in Abhandlungen der hohmiechen OeselUchaft der Wissenschaiten, viii. 2, Prague, 1823; W. Wattenbach, Beitrage zur Geschichte der christlichen Kirche in Mahren und Bohmen, Vienna, 1849; J. A. Ginzel, Geschichte der Slawenapostel Cyrill und Method, Leitmeritz, 1857; A. Wurfel, Das Leben und Wirken der heiligen Apostel Cyrill und Method, Prague, 1863; L. L^ger, ('yrille et Mithnrle. Paris, 1868; J. Martinov, in Revue des questions historic/ues, xxviii (1880), 369-397, xxxvi (1884), 110-166, xli (1887), 220-232; D. Rattinger, in Stimmen aus Maria-Lauch, xxii. 38-52, 157-169, 400- 419, Freiburg, 1882; A. d'Avril, S. Cyrille et S. Mcthode, Paris, 1S,S5; N. BoDwctsrh, Cyrill und Method, Erlangen, 1885; B. Bretholz, Geschichte Mahrens, I. i. 64 sqq.,' Brunn, 1893; L. K. Goetz, Geschichte der Slavenapostel Cynllund Method, Gotha, 1S97; I'astrnek, Dcjini slovansk apost. Cyr. a Mcth., Prag, 1902; J. Franks, in Archiv fur stavieche Philoloyie, xxviii 2L"J 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 Achsemenidse, 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 Achsemenidse. 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 Croesus 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 Pasargadte. 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. 2S, 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