CUMBERLAND, RICHARD, a very learned divine, and prelate of the church of England, was born in London in the year 1632. His father, who was a citizen in reputable circumstances, sent him to St. Paul's school for classical education; whence he was removed to Magdalen college, Cambridge, most probably in the year 1649. In 1653 he took his degree of B.A. and in 1656 that of M.A. when he entertained thoughts of embracing the medical profession, and for some time pursued his studies with that view. But he appears soon to have relinquished that design, and, being elected fellow of his college, entered into orders. We are not apprised of the dates of these events; but we are informed that he was very remarkable, while fellow of his college, for his assiduous application to his studies, as well as for the unaffected piety and unblemished probity of his life. In the year 1657 he was incorporated M.A. in the university of Oxford. During the following year he was presented to the rectory of Brampton in Northamptonshire, by sir John Norwich; in which living he continued after the restoration of king Charles II. complying, without any scruple, with the act of uniformity, and the other regulations of the church as by law established. In the year 1661 he was appointed one of the twelve preachers in the university of Cambridge; and, in the year 1663, went out bachelor of divinity at a public commencement, having performed his public exercises with universal applause. The principal part of his time, however, since his acceptance of the rectory of Brampton, was spent at that place, in the punctual and faithful discharge of his ministerial duties, and in an unwearied application to his studies. From these he indulged in few relaxations, exceping his journeys to Cambridge, which he frequently made, for the sake of preserving a correspondence with his learned acquaintance in that place. Out of this rural retirement he was enticed by his intimate friend sir Orlando Bridgeman, who, upon his receiving the seals in the year 1667, sent for him up to London, made him his chaplain, and soon afterwards presented him to the living of Allhallows in Stamford. In that town he discharged his pastoral functions with indefatigable assiduity, preaching no less than three times every week in the same church, and yet devoting no small share of his attention to philosophical and philological studies. The first fruit of his learned labours, which he presented to the world, was published in Latin, and entitled "De Legibus Naturæ Disquisitio Philosophica, &c." or, a Philosophical En VOL. III. quiry into the Laws of Nature; in which their form, order, promulgation, and obligation, are investigated from the nature of things; and in which also the philosophical principles of Hobbes, moral as well as civil, are considered and refuted," 1672, 4to. This work procured the author a very high reputation, both at home and abroad, on account of the great learning, science, ingenuity, and modesty, which it displays; and is considered as the most able answer, which had appeared, to the reasonings of the philosopher of Malmsbury. It has been twice translated into English; first by Mr. Tyrrel, grandson to archbishop Usher, in 1692; and next by Mr. Maxwell, an Irish divine, in 1727, with an introductory preface concerning the mistaken notions which the heathens had of the Deity, and the defects in their morality, &c. and an appendix of two discourses, concerning the immateriality of thinking substance, and the obligation, promulgation, and observance of the law of nature. After the publication of this work, Mr. Cumberland chiefly confined himself to his parochial duties, and to his studies; until, in the year 1680, he was prevailed upon by the university of Cambridge, and by his acquaintance, to take upon him the exercise of responding at the public commencement. The theses which he maintained on that occasion, when he took his doctor's degree, were intend ed to defend the established church, both against the papists and the protestant dissenters; and are recorded to have been so skillful and masterly, that many years afterwards the fame of them was fresh among the members of the university. In the year 1686 he published another work, in which his profound learning, extensive reading, and accurate judgment, obtained him new applause from the best judges, not only in his own country, but also in foreign parts. It is entitled "An Essay towards the Recovery of the Jewish Weights and Measures, comprehending their Monies, by Help of an ancient Standard, compared with ours of England, useful also to state many of those of the Greeks, Romans, and Eastern Nations," 8vo. The solicitude which about this period he felt on account of the efforts which were making by king James II. to re-establish the popish religion in these kingdoms, produced such effects on Dr. Cumberland, that he was attacked by a severe and dangerous fever; from which, however, he happily, recovered to rejoice in the blessings of the revolution under king William, and to be advanced to a more public situation of honour and usefulness. After that great event he continued at his rectory, contented LL with discharging in peace, and with his usual vigour and diligence, the duties of a private country clergyman, without any thoughts of soliciting for better preferment. In this situation, walking on a post-day to the coffee-house, to read the newspaper, it was with no small surprise that he therein met with the intelligence, that one Dr. Cumberland, of Stamford, was nominated to the bishopric of Peterborough. It reflects great honour on the memory of king William, that he should have appointed Dr. Cumberland to that dignity, only because from his learning, wisdom, and excellent character, he was eminently fitted for it. It was in the year 1691 that he entered on the duties of the episcopal office. In this new scene he lived with the simplicity of a primitive bishop. His principles were moderate and candid, and his piety unaffected and chearful. His manners were unassuming, condescending, and affable. He was hospitable without ostentation, and benevolent and generous in an exemplary degree. Towards his clergy he shewed a truly paternal care, being chiefly anxious by his superintendence and exhortations to render them respectable and useful, and taking delight, by every expression of regard and proper indulgence, to make them easy and happy. His assiduity in the discharge of his episcopal functions was so great, that his friends frequently endeavoured to dissuade him from undergoing fatigues, which they feared were superior to his strength; but to their entreaties his constant answer was, "I will do my duty as long as I can." And with these labours he still closely applied himself to his learned studies, replying to the friendly representations that he would injure his health, "A man had better wear out, than rust out." The manner in which his lordship wore, is certainly encouraging to persons of studious habits. For there was scarcely a branch of learning which he neglected; and notwithstanding his incessant application, his faculties remained unimpaired to a very advanced period of life. So great was their vigour, that, in his eightyfourth year, when bishop Wilkins had published his Coptic Testament, and presented him with a copy, he made himself master of that language, and went through a great part of the version, often giving excellent remarks and hints as he proceeded in reading it. He was at length removed by a paralytic stroke, in 1718, in the eighty-seventh year of his age. During several years of his life, Dr. Cumberland had applied himself to the examination of SANCHONIATHO'S Phoenician History. The curious re'mains of antiquity collected in that work, in which may be traced the origin of idolatry in the world, he considered not to have been so strictly examined by learned men as they deserved, and conceived himself capable of cor recting many mistakes into which some of the greatest of them had fallen. Those remains, he was persuaded, were perfectly reconcileable with the Mosaic history, and illustrative of it. He, therefore, employed much learning and labour in speculations upon them, and drew up "Sanchoniatho's Phoenician History, translated from the first Book of Eusebius de Præparatione Evangelica: with a continuation of Sanchoniatho's history by Eratosthenes, Cyrenæus's Canon, &c. illustrated with many historical and chronological remarks, proving them to contain a series of Phoenician and Egyptian chronology, from the first man to the first olympiad, agreeable to the Scripture accounts." This work, whatever were the reasons, did not make its appearance until after the bishop's death, when it was published by his son-in-law, the reverend Mr. Payne. And it must be allowed to abound in many valuable observations, and to throw great light on the history of those ancient times, by readers who may be far from being satisfied with the hypotheses, corrections, and deductions, of the learned author. In the course of enquiry to which the above work gave rise, his lordship collected much fresh matter, which he distributed into several tracts, that may properly be considered as supplementary to the former, under the title of "Origines Gentium Antiquissimæ ; or, Attempts for discovering the Times of the first Planting of Nations." This work has also been given to the world by the editor of the preceding; and although consisting only of materials for a more perfect production, will long remain a monument of the deep erudition, and calm spirit of investigation, which the author possessed. Biog. Britan. Preface to Sanch. Phoen. Hist. Anc. Un. Hist. vol. I.-M. CUNEUS, PETER, a lawyer and philologist, was the son of a merchant of Flushing, where he was born in 1586. He was sent to the university of Leyden, at the age of fourteen, where he studied medicine and jurisprudence, but particularly oriental literature under Drusius. He taught Latin and politics at Leyden, and in 1615 was made professor of law there. In this employment he continued till his death in 1638. Óf his works, the best known is a treatise "De Republica Hebræorum," of which the best edition is that of 1703, 4to. It has been translated into French. He also wrote, "Sardi Venales," Leyd. 1612, re printed in the Tres Satyre Menippeæ of to 1720. On his return, he seems to have Corte, Leips. 1720; "Ánimadversiones in lived in literary leisure, probably occupied inNonni Dionysiaca ;" "Juliani Cæsares ex the composition of his history. He is thought Græco versi" "Orationes Inaugur." &c. to have died in London in 1737, at a very adAfter his death a collection of his letters was vanced age. Alexander Cunningham left bepublished, by Burman, which contains many hind him in manuscript a "History of Great anecdotes of the literary history of the Britain from the Revolution in 1688 to the Actime. Moreri. Freheri Theatr. Nouv. Dict. cession of George I." written in elegant Latin. Hist.-A. It came into the possession of Dr. Hollingberry, archdeacon of Chichester, who had an intention of publishing it in its original form, which he changed for that of translating it. The task was at length confided to the reverend Dr. W. Thomson, who published his translation in two volumes quarto, 1787. The history is the work of a man personally acquainted with many of the transactions he relates, or drawing them from authentic sources. it contains many particulars not before known; and for the most part it manifests an impartial spirit, though it is occasionally tinged with prejudice. The narration is perspicuous, and often animated, and is diversified with many allusions to classical literature and ancient history. Hence CUNITIA, MARIA, or CUNITZ, astronomer, was the eldest daughter of Hendric Cunitz, doctor of medicine in Silesia. She was born at the commencement of the seventeenth century, and was educated with so much care that she became a mistress of the German, Polish, French, Italian, Latin, Greek, and Hebrew languages. With equal success she became a proficient in history, medicine, and mathematical science, and cultivated painting, music, and the art of poetry. Her principal attention was, however, directed to astronomy and astrology. She was highly esteemed by the most skilful astronomers, with whom she corresponded, particularly with Elias a Leonibus (de Lewen), whom she married about the year 1630. The war in Germany having some time afterwards. If the Alexander Cunningham, editor of an penetrated into Silesia, they retired into Poland, esteemed edition of Horace, at the Hague, in in which retreat she composed her astronomi- two volumes octavo, 1721, was a different percal tables, printed in 1650, at Oels in Silesia, son from the above, the conformity between with an introduction in Latin and German, de- the two namesakes is extraordinary; since both dicated to the emperor Ferdinand III. Maria lived at the same period, both were travelling Cunitia survived her husband, and died the tutors, able latinists, eminent for skill at the 22d of August, 1664. Biblioth. Germanique, game of chess, and long-lived. The latter is tome III. quoted by Moreri. Martin's Lives. supposed to have taught the civil and canon -W.N. law in Holland, and to have died there. Biog. Britan.-A. CUNNINGHAM, ALEXANDER, a writer on history, was the son of the parish minister of Ettrick, near Selkirk, in Scotland. The time of his birth is not known, but it appears that he was intimate with the Scotch refugees at the Hague previously to the revolution, and that he passed some years after that event as travelling tutor to the sons of the earl of Hyndford, and to lord Lorne, afterwards John duke of Argyle. He was in France with a pupil in 1701, and was there engaged in some negociations relative to the Scotch commerce. He returned from the continent in 1703, and was employed in some political affairs. The ministry consulted him on various affairs in Scotland; and he exerted himself warmly in promoting the whig interest and revolution principles in that country. When the tory party came into power, he went abroad again, and accompanied lord Lonsdale to Italy. In the reign of George I. he was appointed resident-minister at Venice, in which capacity he remained there from 1715 CUPER, GISBERT, a learned philologist, was born in 1644, at Hemmen in the duchy of Guelderland. He received his academical education chiefly at Nimeguen, but his attachment to polite literature induced him to finish with the lectures of Gronovius at Leyden. At the age of twenty-five he was chosen professor of history at Deventer, which post he occupied with great reputation for many years. He was also raised to the chief offices in the magistracy of that city, and was several times entrusted with important commissions by the states of Overyssel. He maintained extensive correspondences with the literati of Europe, by whom he was generally esteemed, as well for his polite and obliging disposition, as for his profound learning. The Academy of Inscriptions at Paris associated him as a foreign member. He died at Deventer in 1716. His principal works are; "Observations on various Greek and Latin Authors, in four Books," 1670, 1678; “A Collection of ancient Monuments, particularly respecting Harpocrates, and other Subjects relative to Egypt," 1687, 4to.; "Explanation of the Apotheosis of Homer," 1683, 4to.: "History of the three Gordians," 1697; all the above written in Latin. A number of his letters on literary topics have also been published in different collections; and a collection of them was printed in quarto at Amsterdam, in 1742. Moreri. Nouv. Dict. Hist.-A. CUREUS, JOACHIM, a physician and historian, was born in 1582 at Freystadt in Silesia, where his father was a clothier and a magistrate. He was liberally educated, and studied under Melanchthon at Wittemberg, and afterwards visited the principal universities of Italy, taking the degree of doctor of physic at Bologna. Returning to his own country, he practised in his profession at Glogaw, and died in 1573, when rising to great reputation. He published "Annals of Silesia and Breslaw," "folio, in Latin, afterwards translated into German by Henry Ratel, 1585; and since published in an augmented form at Jena in 1625. Melch. Adam. Vit. Medic.-A. CURIO, CAIUS SCRIBONIUS, son of C. Curio, a distinguished Roman orator, acted a considerable part in the civil war between Cæsar and Pompey, of which he was one of the principal fomenters. He is thus described, by Velleius Paterculus (Hist. Rom. 1. ii.): “ A man of noble birth, a fine speaker, audacious, lavish alike of his own fortune and person and of those of others, most ingeniously profligate, and mischievously eloquent, one whose lust for money and for pleasure no wealth, no enjoyments could satiate." He was first one of the partisans of Pompey, and was by him placed at the head of the college of tribunes, in order to oppose the ambitious designs of Cæsar. For this purpose he was preparing a law to deprive that leader of his government of Gaul, and the command of the army there, when he was bought off with a great sum for the payment of the debts by which he was overwhelmed. Curio artfully continued for some time in appearrance devoted to Pompey; and at length he made the seemingly fair proposal, that the rival chiefs should either both be continued in their command, or both deprived of it. As the senate joined with Pompey in requiring Cæsar to resign first, Curio would not suffer any further deliberation for the dismission of either. When Cæsar, in order to support his cause, had advanced with a legion to Ravenna, and the senate passed a decree declaring him a public enemy, provided he did not immediately lay down his command, Curio, with two other tribunes, Mark Antony and Cassius Longinus, protested against their proceeding; and soon after, fearing, or pretending to fear, for their lives, they fled in the disguise of slaves to Cæsar's camp (sce M. ANTONY). Curio is charged with being the most forward to inflame Cæsar's mind on the occasion, and excite him to violent measures; and it is in his mouth that the poet Lucan puts a speech for this purpose. When the war broke out, Curio was sent to command in Africa. He fought with success against Varus, the Pompeian general, whom he beat out of the field; but being afterwards led into an ambuscade by king Juba, his forces were cut to pieces by the Numidian cavalry, and he himself fell either by his own hand, or in the general slaughter, B.C. 48. Lucian drops a generous tear over his fate, and honours his memory with the following lines: At tibi nos (quando non proderit ista silere PHARS. 1. iv. 811. Nor yet, oh generous Curio! shall my verse A soul more bright, more great she never knew, This applause, exaggerated indeed in the translation, is scarcely compatible with the character of Curio, as drawn by Velleius. We learn, however, from Plutarch, that Curio was one of the intimates of the virtuous Cato in his youth. Plutarch, Cas. & Pomp. Velleius Paterc. Univ. Hist.—A. CURIO, CALIUS SECUNDUS, a Piedmontese writer, descended of a noble family, was born at Cherico in Piedmont, in the year 1503, being the last of twenty children. Having lost his parents at the age of nine, he was sent to a public school, and then to Turin, where he applied for some years to elocution, poetry, and history, under the professors of that city. He studied also the civil law under Francis Sfondrata, who was afterwards cardinal. He had scarcely attained to his twentieth year, when hearing of the great noise made by the works of Zuinglius, and Luther, he became inflamed with a strong desire of reading them. Having found means to procure some of them, he derived so much satisfaction from them, that he resolved to proceed to Germany, in order to embrace the doctrine taught by the authors. He accordingly made arrangements for this purpose with two young men, his friends, who entertained similar sentiments. They agreed to undertake the journey, and to pass through the valley of Aosta; but an unfore seen event deranged their projects; for as they discoursed on the road with great freedom respecting matters of religion, and were too incautious in their expressions, they were denounced to the bishop of Yvrea, who caused them to be arrested, and conveyed to the castle of Capriano. Curio remained there in prison for six months, at the end of which he obtained his liberty by the intercession of some of the nobility who were his friends; but not till he had received a very serious admonition from the bishop to be more circumspect in future. This prelate, observing him to be a young man of genius and talents, was desirous of contributing to the progress of his studies, and with that view gave him letters of recommendation to the neighbouring abbey of St. Benigno, the administration of which had been committed to him a little before by pope Leo X. But all this produced no change in the disposition of Curio; for having seen in the monastery some relicks, to which the people paid great veneration, he conceived a design of carrying them off, and as no suspicion was entertained of him he easily effected his purpose. Obtaining the keys of the shrine in which they were kept, he took them out unperceived, and deposited in their place a Bible, which he had procured from the library of the monastery, with these words in writing: Hæc est arca fœderis, ex qua vera sciscitari oracula liceat, et in qua veræ sunt sanctorum reliquiæ. As a day, however, was approaching when it was usual to carry these relicks in procession, thinking it not prudent to expose himself to the danger of having his theft discovered, he fled to Milan, from which he proceeded to Rome, and other cities of Italy. After satisfying his curiosity, he returned to Milan, where he resided several years, employed either in improving himself or in instructing others, and acquired great esteem and reputation, particularly by the courage he shewed during a dreadful plague, which ravaged that city, in assisting the sick, and by the liberality with which he relieved the necess:ties of the poor. In 1530 he espoused a young lady of a noble family, named Margarita Bianca Jsaci; after which he began to think of retiring to some place of more tranquillity than Milan, and, in consequence of this resolution, he made choice of Casal, the capital of Montferrat. Here he remained some years, but being requested by his friends, he returned to his native country, where his presence was necessary, because his brother being dead, a large patrimony which belonged to him had been seized by his sister. When he returned he was well received by his sister and her husband, as they thought he had only come to see his friends, without any design of demanding his property; but when he began to enter on that business, they entirely changed their tone. His sister first gave him to understand that he was not in safety at Montcarlier, that he might be brought into trouble on account of his religious principles, and that it would be better for him to retire to a place called Ramoni. With this advice he the more readily complied, as he hoped he should be able to arrange matters with his sister, without exposing himself to any danger, and return to Montcarlier when the reports circulated respecting him should be forgotten. In the mean time, that he might not be idle, he took upon him the education of some of the young nobility of the country, and by these means gained the friendship of their parents. Being one day in a neighbouring village, with some persons of distinction, he heard a monk declaiming in a sermon with great violence against Luther, and asserting that he was not well received in Germany, because, under the pretence of religious liberty, he permitted his followers to indulge in every irregularity, and even denied that Jesus Christ was God, or was born of a virgin. When the sermon was ended, Curio, who had been much shocked by the monk's discourse, addressed him in the following manner: "You have charged Luther with great atrocities; but where did he utter them? Can you shew any book where he has taught such doctrine?" The monk replied, that he could not shew him any then, but that if he would accompany him to Turin he would not only shew him these things, but others still worse. "And I," returned Curio, "will shew you the book and place where Luther, instead of saying what you ascribe to him, teaches a doctrine totally different." He then pulled from his pocket Luther's Commentary on the Epistle to the Galatians, and read before the people some passages which flatly contradicted the assertions of the monk. This refutation excited such a ferment among the populace, that they fell upon the discomfited monk, and would have stoned him to death, had he not found means to escape to Turin. As soon as he arrived there, he complained to the inquisitor and the bishop, the latter of whom had Curio immediately arrested. |