Page:Encyclopædia Britannica, Ninth Edition, v. 6.djvu/744

708 and Scotland (1835), Handbook of Westminster Abbey (1842), a Life of Inigo Jones for the old Shakespeare Society (1848), Modern London (1851), The Story of Nell Gwynn (1852), and a &quot;Memoir of J. M. W. Turner,&quot; prefixed to Burnett s Turner and his Works (1852). In 1854 he edited, for Mr Murray s &quot; Library of British Classics,&quot; the works of Oliver Goldsmith and Johnson s Lives of the Poets, with additional lives. He was a contributor to the Athenaeum, Tlie Illustrated London News, Eraser s Magazine, and other periodicals. He was also engaged as callaborateur with Croker on a new edition of Pope s works. He died at St Alban s, May 18, 1869.  CUNNINGHAM, (1805-1861), a Scottish theologian and ecclesiastic, was born at Hamilton, in Lanarkshire, on the 2d October IS 05. After the usual course of study at the university of Edinburgh, in which he acquitted himself with distinction, he was licensed to preach in 1828. Two years afterwards he was ordained to a collegiate charge in Greenock, where he remained for three years, refusing during that time a presentation offered him to a parish in Glasgow. In 1834 he was transferred to the charge of Trinity College parish, Edinburgh. His removal thus coincided with the com mencement of tho period known in Scottish ecclesiastical history as tho Ten Years Conflict, in which he was destined to take a leading share. In the stormy discussions and controversies which preceded the Disruption the weight and force of his intellect, the keenness of his logic, and his firm grasp of principle made him one of the most powerful advocates of tho cause of spiritual independence ; and he Las been generally recognized as one of three to whom mainly the existence of the Free Church is due, the others being Chalmers and Candlish. On the formation of the Free Church in 1843 Cunningham was appointed professor of church history and divinity in the New College, Edinburgh, of which he became principal in 1847 in succession to Chalmers. His career as a professor was very successful, his controversial sympathies combined with his evident desiro to bo rigidly impartial qualifying him to be an interesting delineator of the more stirring periods of church history, and a skilful disentangler of the knotty points in theological polemics. His logical faculty and his total lack of imagination perhaps made him too ready to seek to compress all spiritual truth within the rigid limits of intellectual forms. These qualities are re fected in two able works published posthumously in ]! 862, his Historic Theology in the Christian Church and LIs Reformers and the Theology of the Reformation. In 1859 the church marked its sense of obligation to him by appointing him moderator of the General Assembly. He had received the decree of D.D. from the university of Princeton in 1842. He died on the 14th December 1861. Though impulsive and unsparing and sometimes apparently a little unscrupulous in debate, Cunningham was like many great controversialists of 1m class distinguished for the amiability, simplicity, and integrity of his character. His intellectual rigidity wa3 balanced by a considerable breadth of sympathy, as is evidenced by the fact that he was one of the founders of the Evangelical Alliance. A Life of Cunningham by Rainy and Mackenzie appeared in 1871. A theological lectureship at the New College, Edinburgh, was endowed in 18G2, to be known as tho Cunningham lectureship.  CUPAR-FIFE, so called to distinguish it from Coupar-Angus in Perthshire, is a royal and parliamentary burgh of Scotland, and the principal town of the county of Fife. It stands on the left bank of the Eden, in the centre of the Howe or Hollow of Fifeshire, about 6 miles from the sea, and is about 32 miles distant by railway and ferry from Edinburgh. The town-hall, the county hall, and the corn- exchange are the chief public buildings, and the principal educational establishment is the Madras Academy, originally founded in 1823 by a joint-stock company, but extended and modified in keeping with the will of Dr Bell, the well- known originator of the &quot; Madras System,&quot; who left it a valuable endowment. The staple trade of Cupar has long been the manufacture of linen ; and it also possesses breweries, corn-mills, and tan-yards. There are several collieries in the neighbourhood ; and a stone quarry and a considerable pottery exist at Cupar Muir, about a mile and a half to the west of the town. The parliamentary burgh is a member of the St Andrews district ; its population in 1871 was 5105. Cupar received its municipal freedom about 1356 by charter from David II. It was early remarkable for its castle, which occupied the height to the east of the town now crowned by the academy buildings, and was one of the principal strongholds of the Macduffs, the earls or thanes of Fife. Being situated between Falk land and St Andrews, the town was frequently visited by the Scottish kings; and in 1583 it was for a time the residence of the court of James VI. The estate of Sir David Lindsay of the Mount was within three miles of Cupar ; and on a green esplanade in front of Macduff Castle, still called the Play-field, the satirical drama of the Three Estates and the Tragedy of the Cardinal were first performed. From the press of Mr Tullis in Cupar there appeared about the beginning of the present century edi tions of Virgil, Horace, and other classical authors, by Dr Hunter of St Andrews, which obtained high reputation for their accurate typography. The Scotch proverb, &quot; They that will to Cupar maun to Cupar,&quot; owes its origin to the fact that Cupar was the seat of a court of justice, and refers originally to the obstinacy of persons determined to appeal to the law.  CUPID (undefined, Ἔρως), in classical mythology, was the god, first, of the principle of love as it was seen to exist throughout nature, and, secondly, of love as a human passion. In the former and earlier phase of his character, he resembled Hermes, and like him was probably a deity of the primitive Pelasgians, since the worship of him at Parion on the Hellespont was connected with the Pelasgic religion of Samothrace, one of the deities of which is named A^t-epos. The same primitive character appears at Thespise, where the symbol of his worship was an unhewn stone (dpyos Ai$os). He was the oldest of the gods, being the son of Chaos, or of night and day, or of heaven and earth, with a variety of other poetic parentages. But as god of human love he was the son and constant companion of Aphrodite (Venus); yet even in this respect his earlier character is partly visible, since she was goddess of spring time, and brought him up in the fields till spring burst from the beautiful island of Cyprus, and spread fertility over the earth. In his ethical capacity he was regarded as the most recent of the gods, and was represented as a beautiful winged youth with bow and arrows or with a torch. The fact of his having wings would preclude him from being classed with the great deities. But as messenger of Venus he would have the same right to them that Iris derived from her office as messenger of the gods. At Thespise gymnastic and musical contests (Erotidia) were held in his honour every four years ; and generally in Greece his statue was to be found beside those of Hermes and Hercules in the palestra. The statue of Cupid by Praxiteles at Thespise was greatly celebrated. The Spartans and Cretans sacrificed to him before battle. In later works of arts Cupid assumed simultaneously a number of forms fEpwres), each identical with the other, as if to indicate his presence at many points at once. We have also Eros and Anteros, or love and its opposite. The story of Cupid and Psyche, as given by Apuleius and as illustrated in later art, is afigura- 