Chapter 22

(A. C. McG.)

EUSEBIUS[of Emesa] (d.c.360), a learned ecclesiastic of the Greek church, was born at Edessa about the beginning of the 4th century. After receiving his early education in his native town, he studied theology at Caesarea and Antioch and philosophy and science at Alexandria. Among his teachers were Eusebius of Caesarea and Patrophilus of Scythopolis. The reputation he acquired for learning and eloquence led to his being offered the see of Alexandria in succession to the deposed Athanasius at the beginning of 339, but he declined, and the council (of Antioch) chose Gregory of Cappadocia, “a fitter agent for the rough work to be done.” Eusebius accepted the small bishopric of Emesa (the modern Horns) in Phoenicia, but his powers as mathematician and astronomer led his flock to accuse him of practising sorcery, and he had to flee to Laodicea. A reconciliation was effected by the patriarch of Antioch, but tradition says that Eusebius finally resigned his charge and lived a studious life in Antioch. His fame as an astrologer commended him to the notice of the emperor Constantius II., with whom he became a great favourite, accompanying him on many of his expeditions. The theological sympathies of Eusebius were with the semi-Arian party, but his interest in the controversy was not strong. His life was written by his friend George of Laodicea. He was a man of extraordinary learning, great eloquence and considerable intellectual power, but of his numerous writings only a few fragments are now in existence.

See Migne,Patrol. Graec.vol. lxxxvi.

EUSEBIUS[of Myndus], Greek philosopher, a distinguished Neoplatonist and pupil of Aedesius who lived in the time of Julian, and who is described by Eunapius as one of the “Golden Chain” of Neoplatonism. He ventured to criticize the magical and theurgic side of the doctrine, and exasperated the emperor, who preferred the mysticism of Maximus and Chrysanthius. He devoted himself principally to logic. Stobaeus in theSermonescollected a number of ethical dicta of one Eusebius, who may perhaps be identical with the Neoplatonist.

The fragments have been collected by Mullach in his FragmentaPhil. Graec., and by Orelli, inOpuscula veter. graec. sentent. et moral.

EUSEBIUS[of Nicomedia] (d. 341?), Greek bishop and theologian, was the defender of Arius in a still more avowed manner than his namesake of Caesarea, and from him the Eusebian or middle party specially derived its name, giving him in return the epithet of Great. He was a contemporary of the bishop of Caesarea, and united with him in the enjoyment of the friendship and favour of the imperial family. He is said to have been connected by his mother with the emperor Julian, whose early tutor he was. His first bishopric was Berytus (Beirut) in Phoenicia, but his name is especially identified with the see of Nicomedia, which, from the time of Diocletian till Constantine established his court at Byzantium, was regarded as the capital of the eastern part of the empire. He warmly espoused the cause of Arius in his quarrel with his bishop Alexander, and wrote a letter in his defence to Paulinus, bishop of Tyre, which is preserved in theChurch Historyof Theodoret. Trained in the school of Lucian of Antioch, his views appear to have been identical with those of Eusebius of Caesarea in placing Christ above all created beings, the only begotten of the Father, but in refusing to recognize him to be “of the same substance” with the Father, who is alone in essence and absolute being.

At the council of Nicaea Eusebius of Nicomedia earnestly opposed, along with his namesake of Caesarea, the insertion of the Homousian clause, but after being defeated in his object he also signed the creed in his own sense ofὅμοιος κατ᾽ οὐοίαν. He refused, however, to sign the anathema directed against the Arians, not, as he afterwards explained, because of his variance from the Athanasian theology, but “because he doubted whether Arius really held what the anathema imputed to him” (Sozom. ii. 15). After the council he continued vigorously to espouse the Arian cause, and was so far carried away in his zeal against the Athanasians that he was temporarily banished from his see as a disturber of the peace of the church. But his alienation from the court was of short duration. He retained the confidence of the emperor’s sister Constantia, through whose influence he was promoted to the see of Nicomedia, and by her favour he was restored to his position, and speedily acquired an equal ascendancy over the emperor. He was selected to administer baptism to him in his last illness. There seems no doubt that Eusebius of Nicomedia was more of a politician than a theologian. He was certainly a partisan in the great controversy of his time, and is even credited (although on insufficient evidence) with having used unworthy means to procure the deposition of Eustathius, the “orthodox” bishop of Antioch (Theodoret i. 21). His restless ambition and love of power are not to be denied. To the last he defended Arius, and at the time of the latter’s sudden death, 336, it was chiefly through his menace, as representing the emperor, that the church of Constantinople was thrown into anxiety as to whether the leader should be readmitted to the bosom of the church. The death of Constantine followed hard upon that of Arius; and Eusebius, who was promoted in 339 to the see of Constantinople, became the leader of the anti-Nicene party till his own death in (probably) 341. The real activity of Eusebius and his party must be studied in connexion with the Arian controversy (seeArius).

EUSKIRCHEN,a town of Germany, in the Prussian Rhine province, on a plateau lying to the E. of the Eifel range, at the junction of railways from Cologne and Bonn and 10 m. W. of the latter. Pop. (1905) 10,285. It has an Evangelical and a Roman Catholic church, and its industries include cloth, sugar and stocking manufactures, besides breweries and tanneries.

EUSTACE,the name of four counts of Boulogne.

EustaceI., a son of Count Baldwin II., held the county from 1046 until his death in 1049.

His son,EustaceII. (d. 1093), count of Boulogne, was the husband of Goda, daughter of the English king Æthelred the Unready, and aunt of Edward the Confessor. Eustace paid a visit to England in 1051, and was honourably received at the Confessor’s court. A brawl in which he and his servants became involved with the citizens of Dover led to a serious quarrel between the king and Earl Godwine. The latter, to whose jurisdiction the men of Dover were subject, refused to punish them. His contumacy was made the excuse for the outlawry of himself and his family. In 1066 Eustace came to England with Duke William, and fought at the battle of Hastings. In the following year, probably because he was dissatisfied with his share of the spoil, he assisted the Kentishmen in an attempt to seize Dover Castle. The conspiracy failed, and Eustace was sentenced to forfeit his English fiefs. Subsequently he was reconciled to the Conqueror, who restored a portion of the confiscated lands.

Eustace died in 1093, and was succeeded by his son,EustaceIII., who went on crusade in 1096, and died about 1125. On his death the county of Boulogne came to his daughter, Matilda, and her husband Stephen, count of Blois, afterwards king of England, and in 1150 it was given to their son, Eustace IV.

EustaceIV. (d. 1153) became the heir-apparent to his father’s possessions by the death of an elder brother before 1135. In 1137 he did homage for Normandy to Louis VII. of France, whose sister, Constance, he subsequently married. Eustace was knighted in 1147, at which date he was probably from sixteen to eighteen years of age; and in 1151 he joined Louis in an abortive raid upon Normandy, which had accepted the title of the empress Matilda, and was now defended by her husband, Geoffrey of Anjou. At a council held in London on the 6th of April 1152 Stephen induced a small number of barons to do homage to Eustace as their future king; but the primate, Theobald, and the other bishops declined to perform the coronation ceremony on the ground that the Roman curia had declared against the claim of Eustace. The death of Eustace, which occurred during the next year, was hailed with general satisfaction as opening the possibility of a peaceful settlement between Stephen and his rival, the young Henry of Anjou. ThePeterborough Chronicle, not content with voicing this sentiment, gives Eustace a badcharacter. “He was an evil man and did more harm than good wherever he went; he spoiled the lands and laid thereon heavy taxes.” He had used threats against the recalcitrant bishops, and in the war against the Angevin party had demanded contributions from religious houses; these facts perhaps suffice to account for the verdict of the chronicler.

See Sir James Ramsay,Foundations of England, vol. ii. (London, 1898); J.M. Lappenberg,History of England under the Norman Kings(trans. B. Thorpe, Oxford, 1857); and E.A. Freeman,History of the Norman Conquest(Oxford, 1867-1879).

EUSTATHIUS, of Antioch, sometimes styled “the Great” (fl. 325), was a native of Side in Pamphylia. About 320 he was bishop of Beroea, and he was patriarch of Antioch before the council of Nicaea in 325. In that assembly he distinguished himself by his zeal against the Arians, though theAllocutio ad Imperatoremwith which he has been credited is hardly genuine. His anti-Arian polemic against Eusebius of Caesarea made him unpopular among his fellow-bishops in the East, and a synod convened at Antioch in 330 passed a sentence of deposition, which was confirmed by the emperor. He was banished to Trajanopolis in Thrace, where he died, probably about 337, though possibly not till 360.

The only complete work by Eustathius now extant is theDe Engastrimytho contra Origenem(ed. by A. Jahn inTexte und Untersuchungen, ii. 4). Other fragments are enumerated by F. Loofs in Herzog-Hauck’sRealencyklopädie.

EUSTATHIUS, orEumathius, surnamed Macrembolites (“living near the long bazaar”), the last of the Greek romance writers, flourished in the second half of the 12th centuryA.D.His titleProtonobilissimusshows him to have been a person of distinction, and if he is also correctly described in the MSS. asμέγας χαρτοφύλαξ(chief keeper of the ecclesiastical archives), he must have been a Christian. He was the author ofThe Story of Hysmine and Hysminias, in eleven books, a tedious and inferior imitation of theCleitophon and Leucippeof Achilles Tatius. There is nothing original in the plot, and the work is tasteless and often coarse. Although the author borrowed from Homer and other Attic poets, the chief source of his phraseology was the rhetorician Choricius of Gaza. The style is remarkable for the absence of hiatus and an extremely laboured use of antithesis. The digressions on works of art, apparently the result of personal observation, are the best part of the work. A collection of elevenRiddles, of which solutions were written by the grammarian Manuel Holobolos, is also attributed to Eustathius.

The best edition of both romance and riddles is by I. Hilberg (1876, who fixes the date of Eustathius between 850 and 988), with critical apparatus and prolegomena, including the solutions; of theRiddlesalone by M. Treu (1893). On Eustathius generally, see J.C. Dunlop,History of Fiction(1888, new ed. in Bohn’sStandard Library); E. Rohde,Der griechische Roman(1900); K. Krumbacher,Geschichte der byzantinischen Litteratur(1897). There are many translations in modern languages, of which that by P. le Bas (1825) may be recommended; there is an English version from the French by L.H. le Moine (London and Paris, 1788).

EUSTATHIUS, archbishop of Thessalonica, Byzantine scholar and author (probably a native of Constantinople), flourished during the second half of the 12th century. He was at first a monk, and afterwards deacon of St Sophia and teacher of rhetoric in his native city. In 1174 he was chosen bishop of Myra in Lycia, but in 1175 was transferred to Thessalonica. He was outspoken and independent, and did not hesitate to oppose the emperor Manuel, when the latter desired an alteration in the formula of abjuration necessary for converts from Mahommedanism. In 1185, when Thessalonica was captured by the Normans under William II. of Sicily, Eustathius secured religious toleration for the conquered. He died about 1193. His best known work is hisCommentary on the Iliad and Odyssey of Homer(παρεκβολαί, critical compilations), valuable as containing numerous extracts from the scholia of other critics, whose works have now perished. He also wrote a commentary on the geographical epic of Dionysius Periegetes, in which much of Stephanus of Byzantium and the lost writings of Arrian is preserved. A commentary on Pindar has been lost, with the exception of the preface, which contains an essay on lyric poetry, a life of Pindar, and an account of the Olympic games. A history of the conquest of Thessalonica by the Normans, a congratulatory address to the emperor Manuel, a plea for an improved water-supply for Constantinople, and an extensive correspondence with clerical and lay dignitaries, are evidence of his versatility. He is also the author of various religious works, chiefly directed against the prevailing abuses of his time, which almost anticipate, though in a milder form, the denunciations of Luther; the most important of these isThe Reform of Monastic Life. A commentary on the pentecostal hymn of John of Damascus may also be mentioned.

Editions: Homer Commentary, by G. Stallbaum (1825-1830); preface to Pindar Commentary, by F.W. Schneidewin (1837); Dionysius Commentary in C.W. Müller,Geographici Graeci minores, ii.; pentecostal hymn, in A. Mai.Spicilegium Romanum, v. 2 (1841). The smaller works have been edited (1832) and theDe Thessalonica(1839) by L.F. Tafel; many will be found in J.P. Migne,Patrologia Graeca, cxxxv., cxxxvi. Five new speeches have been edited by W. Regel,Fontes rerum Byzantinarum, i. (1892).

EUSTYLE(from Gr.εὖwell, andστῦλος, column), the architectural term for the intercolumniation defined by Vitruvius (iii. 3) as being of the best proportion,i.e.two and a half diameters (seeIntercolumniation).

EUTAWVILLE,a town of Berkeley county, South Carolina, U.S.A., about 55 m. N.N.W. of Charleston. Pop. (1900) 305; (1910) 405. It is served by the Atlantic Coast Line railway. The town lies on high ground near the Santee river, in a region abounding in swamps, limestone cliffs and pine forests. At present its chief interest is in lumber, but in colonial days it was a settlement of aristocratic rice planters. The neighbouring Eutaw Springs issue first from the foot of a hill and form a large stream of clear, cool water, but this, only a few yards away, again rushes underground to reappear about1⁄8m. farther on. At Eutaw Springs, on the 8th of September 1781, was fought the last battle in the field in the Southern States during the War of American Independence. About 2300 Americans under General Nathanael Greene here attacked a slightly inferior force under Colonel Alexander Stewart; at first the Americans drove the British before them, but later in the day the latter took a position in a brick house and behind palisades, and from this position the Americans were unable to drive them. On the night of the 9th, however, Colonel Stewart retreated toward Charleston, abandoning 1000 stand of arms. The battle has been classed as a tactical victory for the British and a strategical victory for the Americans, terminating a campaign which left General Greene in virtual possession of the Carolinas, the British thereafter confining themselves to Charleston. The Americans lost in killed and wounded 408 men (including Colonel William Washington, wounded and captured); the British, 693.

EUTHYDEMUS,a native of Magnesia, who overturned the dynasty of Diodotus of Bactria, and became king of Bactria about 230B.C.(Polyb. xi. 34; Strabo xi. 515 wrongly makes him the first king). In 208 he was attacked by Antiochus the Great, whom he tried in vain to resist on the shores of the river Arius, the modern Herirud (Polyb. x. 49). The war lasted three years, and was on the whole fortunate for Antiochus. But he saw that he was not able to subdue Bactria and Sogdiana, and so in 206 concluded a peace with Euthydemus, through the mediation of his son Demetrius, in which he recognized him as king (Polyb. xi. 34). Soon afterwards Demetrius (q.v.) began the conquest of India. There exist many coins of Euthydemus; those on which he is called god are struck by the later king Agathocles. Other coins with the name Euthydemus, which show a youthful face, are presumably those of Euthydemus II., who cannot have ruled long and was probably a son of Demetrius.

(Ed. M.)

EUTIN,a town of Germany, capital of the principality oi Lübeck, which is an enclave in the Prussian province of Schleswig-Holstein and belongs to the grand-duchy of Oldenburg, picturesquely situated on the Lake Eutin, 20 m. N. from Lübeck by the railway to Kiel. Pop. (1905) 5204. It possesses a Roman Catholic and two Protestant churches, a palace with a fine park, and a monument to Weber, the composer, who wasborn here. Towards the end of the 18th century Eutin acquired some fame as the residence of a group of poets and writers, of whom the best-known were Johann Heinrich Voss, the brothers Stolberg, and Friedrich Heinrich Jacobi. In the neighbourhood is a beautiful tract of country, rich in beech forests and fjords, known as “the Holstein Switzerland,” largely frequented in summer by the Hamburgers.

Eutin was, according to tradition, founded by Count Adolf II. of Holstein. In 1155 it fell to the bishopric of Lübeck and was often the residence of the prelates of that see. After some vicissitudes of fortune during the middle ages and the Thirty Years’ War, it came into the possession of the house of Holstein, and hence to Prussia in 1866.

EUTROPIUS,Roman historian, flourished in the latter half of the 4th centuryA.D.He held the office of secretary (magister memoriae) at Constantinople, accompanied Julian on his expedition against the Persians (363), and was alive during the reign of Valens (364-378), to whom he dedicates his history. This work (Breviarium historiae Romanae) is a complete compendium, in ten books, of Roman history from the foundation of the city to the accession of Valens. It was compiled with considerable care from the best accessible authorities, and is written generally with impartiality, and in a clear and simple style. Although the Latin in some instances differs from that of the purest models, the work was for a long time a favourite elementary school-book. Its independent value is small, but it sometimes fills a gap left by the more authoritative records. TheBreviariumwas enlarged and continued down to the time of Justinian by Paulus Diaconus (q.v.); the work of the latter was in turn enlarged by Landolfus Sagax (c.1000), and taken down to the time of the emperor Leo the Armenian (813-820) in theHistoria Miscella.

Of the Greek translations by Capito Lycius and Paeanius, the version of the latter is extant in an almost complete state. The best edition of Eutropius is by H. Droysen (1879), containing the Greek version and the enlarged editions of Paulus Diaconus and Landolfus; smaller critical editions, C. Wagener (1884), F. Rühl (1887). J. Sorn’sDer Sprachgebrauch des Historikers Eutropius(1892) contains a systematic account of the grammar and style of the author. There are numerous English school editions and translations.

EUTYCHES(c.380-c.456), a presbyter and archimandrite at Constantinople, first came into notice inA.D.431 at the council of Ephesus, where, as a zealous adherent of Cyril (q.v.) of Alexandria, he vehemently opposed the doctrine of the Nestorians (q.v.). They were accused of teaching that the divine nature was not incarnated in but only attendant on Jesus, being superadded to his human nature after the latter was completely formed. In opposition to this Eutyches went so far as to affirm that after the union of the two natures, the human and the divine, Christ had onlyone nature, that of the incarnate Word, and that therefore His human body was essentially different from other human bodies. In this he went beyond Cyril and the Alexandrine school generally, who, although they expressed the unity of the two natures in Christ so as almost to nullify their duality, yet took care verbally to guard themselves against the accusation of in any way circumscribing or modifying his real and true humanity. It would seem, however, that Eutyches differed from the Alexandrine school chiefly from inability to express his meaning with proper safeguards, for equally with them he denied that Christ’s human nature was either transmuted or absorbed into his divine nature. The energy and imprudence of Eutyches in asserting his opinions led to his being accused of heresy by Domnus of Antioch and Eusebius, bishop of Dorylaeum, at a synod presided over by Flavian at Constantinople in 448. As his explanations were not considered satisfactory, the council deposed him from his priestly office and excommunicated him; but in 449, at a council held in Ephesus convened by Dioscurus of Alexandria and overawed by the presence of a large number of Egyptian monks, not only was Eutyches reinstated in his office, but Eusebius, Domnus and Flavian, his chief opponents, were deposed, and the Alexandrine doctrine of the “one nature” received the sanction of the church. This judgment is the more interesting as being in distinct conflict with the opinion of the bishop of Rome—Leo—who, departing from the policy of his predecessor Celestine, had written very strongly to Flavian in support of the doctrine of the two natures and one person. Meanwhile the emperor Theodosius died, and Pulcheria and Marcian who succeeded summoned, in October 451, a council (the fourth ecumenical) which met at Chalcedon (q.v.). There the synod of Ephesus was declared to have been a “robber synod,” its proceedings were annulled, and, in accordance with the rule of Leo as opposed to the doctrines of Eutyches, it was declared that the two natures were united in Christ, but without any alteration, absorption or confusion. Eutyches died in exile, but of his later life nothing is known. After his death his doctrines obtained the support of the Empress Eudocia and made considerable progress in Syria. In the 6th century they received a new impulse from a monk of the name of Jacob, who united the various divisions into which the Eutychians, or Monophysites (q.v.), had separated into one church, which exists at the present time under the name of the Jacobite Church, and has numerous adherents in Armenia, Egypt and Ethiopia.

See R.L. Ottley,The Doctrine of the Incarnation, ii. 97 ff.; A. Harnack,History of Dogma, iv.passim; F. Loofs,Dogmengeschichte(4th ed., 1906), 297 f., and the art. in Herzog-Hauck,Realencyk. für prot. Theol., with a full bibliography.

EUTYCHIANUS,pope from 275 to 283. His original epitaph was discovered in the catacombs (see Kraus,Roma sotterranea, p. 154 et seq.), but nothing more is known of him.

EUTYCHIDES,of Sicyon in Achaea, Greek sculptor of the latter part of the 4th centuryB.C., was a pupil of Lysippus. His most noted work was a statue of Fortune, which he made for the city of Antioch, then newly founded. The goddess, who embodied the idea of the city, was seated on a rock, crowned with towers, and having the river Orontes at her feet. There is a small copy of the statue in the Vatican (seeGreek Art). It was imitated by a number of Asiatic cities; and indeed most statues of cities since erected borrow something from the work of Eutychides.

EUYUK,orEyuk(theeupronounced as in French), a small village in Asia Minor, in the Angora vilayet, 12 m. N.N.E. of Boghaz Keui (Pteria), built on a mound which contains some remarkable ruins of a large building—a palace or sanctuary—anterior to the Greek period and belonging to the same civilization as the ruins and rock-reliefs at Pteria. These ruins consist of a gateway and an approach enclosed by two lateral walls, 15 ft. long, from the outer end of which two walls return outwards at right angles, one to right and one to left. The gateway is flanked by two huge blocks, each carved in front into the shape of a sphinx, while on the inner face is a relief of a two-headed eagle with wings displayed. Of the approach and its returning walls only the lower courses remain: they consist of large blocks adorned with a series of bas-reliefs similar in type to those carved on the rocks of Boghaz Keui. Behind the gateway is another vestibule leading to another portal which gives entrance to the building, the lateral walls and abutments of the portal being also decorated with reliefs much worn. These reliefs belong to that pre-Greek oriental art generally called Hittite, of which there are numerous remains in the eastern half of the peninsula. It is now generally agreed that the scenes represented are religious processions. On the left returning wall is a train of priestly attendants headed by the chief priest and priestess (the latter carrying alituus), clad in the dress of the deities they serve and facing an altar, behind which is an image of a bull on a pedestal (representing the god); then comes an attendant leading a goat and three rams for sacrifice, followed by more priests withlituior musical instruments, after whom comes a bull bearing on his back the sacredcista(?). On the lateral walls of the approach we have a similar procession of attendants headed by the chief priestess and priest, who pours a libation at the feet of the goddess seated on her throne; while on the right returning wall are fragments of a third procession approaching another draped figure of the goddess on her throne (placed at the angle opposite the bull on the pedestal), the train being again brought up by a bull.

These are all scenes in the ritual of the indigenous naturalisticreligion which was spread, in slightly varying forms, all over Asia Minor, and consisted in the worship of the self-reproductive powers of nature, personified in the great mother-goddess (called by various names Cybele, Leto, Artemis, &c.) and the god her husband-and-son (Attis, Men, Sabazios, &c), representing the two elements of the ultimate divine nature (seeGreat Mother of the Gods). Here, as in the oriental mysteries generally, the goddess is made more prominent. Where Greek influence affects the native religion, emphasis tends to be laid on the god, but the character of the religion remains everywhere ultimately the same (see Ramsay,Cities and Bishoprics of Phrygia, ch. iii.).

Authorities.—Perrot,Explor. de la Galatie(1862) andHist. de l’art(Eng. trans., 1890); Humann and Puchstein,Reisen in Kleinasien u. Nordsyrien(1890); Hogarth in Murray’sHandbook to Asia Minor(1895); Chantre,Mission en Cappadoce(1898). See alsoHittites.

(J. G. C. A.)

EVAGORAS,son of Nicocles, king of Salamis in Cyprus 410-374B.C.He claimed descent from Teucer, half-brother of Ajax, son of Telamon, and his family had long been rulers of Salamis until supplanted by a Phoenician exile. When the usurper was in turn driven out by a Cyprian noble, Evagoras, fearing that his life was in danger, fled to Cilicia. Thence he returned secretly in 410, and with the aid of a small band of adherents regained possession of the throne. According to Isocrates, whose panegyric must however be read with caution, Evagoras was a model ruler, whose aim was to promote the welfare of his state and of his subjects by the cultivation of Greek refinement and civilization, which had been almost obliterated in Salamis by a long period of barbarian rule. He cultivated the friendship of the Athenians, and after the defeat of Conon at Aegospotami he afforded him refuge and hospitality. For a time he also maintained friendly relations with Persia, and secured the aid of Artaxerxes II. for Athens against Sparta. He took part in the battle of Cnidus (394), in which the Spartan fleet was defeated, and for this service his statue was placed by the Athenians side by side with that of Conon in the Ceramicus. But the energy and enterprise of Evagoras soon roused the jealousy of the Great King, and relations between them became strained. From 391 they were virtually at war. Aided by the Athenians and the Egyptian Hakor (Acoris), Evagoras extended his rule over the greater part of Cyprus, crossed over to Asia Minor, took several cities in Phoenicia, and persuaded the Cilicians to revolt. After the peace of Antalcidas (387), to which he refused to agree, the Athenians withdrew their support, since by its terms they recognized the lordship of Persia over Cyprus. For ten years Evagoras carried on hostilities single-handed, except for occasional aid from Egypt. At last he was totally defeated at Citium, and compelled to flee to Salamis. Here, although closely blockaded, he managed to hold his ground, and took advantage of a quarrel between the Persian generals to conclude peace (376). Evagoras was allowed to remain nominally king of Salamis, but in reality a vassal of Persia, to which he was to pay a yearly tribute. The chronology of the last part of his reign is uncertain. In 374 he was assassinated by a eunuch from motives of private revenge.

The chief authority for the life of Evagoras is the panegyric of Isocrates addressed to his son Nicocles; see also Diod. Sic. xiv. 115, xv. 2-9; Xenophon,Hellenica, iv. 8; W. Judeich,Kleinasiatische Studien(Marburg, 1892), and art.Hellenism.

EVAGRIUS(c.536-600), surnamedScholasticus, Church historian, was born at Epiphania in Coele-Syria. His surname shows him to have been an advocate, and it is supposed that he practised at Antioch. He was the legal adviser of Gregory, patriarch of that city, whom he successfully defended at Constantinople against certain serious charges. Through this connexion he was brought under the notice of the emperor Tiberius Constantine, who honoured him with the rank of quaestorian; Maurice Tiberius made him master of the rolls. His influence and reputation were so considerable that on the occasion of his second marriage a public festival was celebrated in his honour, which was interrupted by a terrible earthquake. Evagrius’s name has been preserved by hisEcclesiastical Historyin six books, extending over the period from the third general council (that of Ephesus, 431) to the year 593. It thus continues the work of Eusebius, Socrates, Sozomen and Theodoret. Though not wholly trustworthy, and often very credulous, this work is on the whole impartial, and appears to have been compiled from original documents, from which many valuable excerpts are given. It is particularly helpful to the student of the history of dogma during the 5th and 6th centuries, while the political history of the time is by no means neglected. Evagrius made use of the writings of Eustathius, John of Epiphania, John Malalas, Procopius, and (possibly) Menander Protector.

The best edition of the History is that of L. Parmentier and J. Bidez (London, 1898), which contains the Scholia; it is also included in Migne’sPatrologia Graeca, lxxxvi. There is an English translation in Bohn’sEcclesiastical Library. See Krumbacher,Geschichte der byzantinischen Litteratur(1897); F.C. Baur,Die Epochen der kirchlichen Geschichtsschreibung(1852); L. Jeep,Quellenuntersuchungen zu den griechischen Kirchenhistorikern(1884).

EVANDER(Gr.Εὔανδρος, “good man”), in Roman legend, son of Mercury and Carmenta, or of Echemus, king of Arcadia. According to the story, Evander left the Arcadian town of Pallantion about sixty years before the Trojan War and founded Pallanteum or Palatium on the hill afterwards called the Palatine. This is only one of the many Greek legends adopted by the Romans for the purpose of connecting places in Italy with others of like-sounding name in Greece. To Evander was attributed the introduction of Greek rites and customs into his new country; of writing, music and other arts; of the worship of Pan (called Faunus by the Italians) and the festival of Lupercalia. In Virgil he receives Aeneas hospitably, and assists him against Turnus. Probably Evander was identical with the god Faunus (the “favourer”), and the tale of his Arcadian origin was due to the desire to establish connexion with Greece; the name of his reputed mother (or wife) Carmenta is genuinely Italian.

See Livy i. 6. 7; Ovid,Fasti, i. 471, v. 99; Dion. Halic. i. 31-33; Virgil,Aeneid, viii. 335.

EVANGELICAL ALLIANCE,an association of individual Christians of different denominations formed in London in August 1846, at a conference of over 900 clergymen and laymen from all parts of the world, and representing upwards of fifty sections of the Protestant church. The idea originated in Scotland in the preceding year, and was intended “to associate and concentrate the strength of an enlightened Protestantism against the encroachments of popery and Puseyism, and to promote the interests of a scriptural Christianity,” as well as to combat religious indifference. A preliminary meeting was held at Liverpool in October 1845. The movement obtained wide support in other countries, more especially in America, and organizations in connexion with it now exist in the different capitals throughout the world. The object of the alliance, according to a resolution of the first conference, is “to enable Christians to realize in themselves and to exhibit to others that a living and everlasting union binds all true believers together in the fellowship of the church.” At the same conference the following nine points were adopted as the basis of the alliance: “Evangelical views in regard to the divine inspiration, authority and sufficiency of the Holy Scriptures; the right and duty of private judgment in the interpretation of the Holy Scriptures; the unity of the Godhead and the Trinity of persons therein; the utter depravity of human nature in consequence of the fall; the incarnation of the Son of God, His work of atonement for sinners of mankind, and His mediatorial intercession and reign; the justification of the sinner by faith alone; the work of the Holy Spirit in the conversion and sanctification of the sinner; the immortality of the soul, the resurrection of the body, the judgment of the world by our Lord Jesus Christ, with the eternal blessedness of the righteous and the eternal punishment of the wicked; the divine institution of the Christian ministry, and the obligations and perpetuity of the ordinances of Baptism and the Lord’s Supper,” it being understood, however, (1) that such a summary “is not to be regarded in any formal or ecclesiastical sense as a creed or confession,” and (2) that “the selection of certain tenets, with the omission of others, is not tobe held as implying that the former constitute the whole body of important truth, or that the latter are unimportant.”

Annual conferences of branches of the alliance are held in England, America and several continental countries; and it is provided that a general conference, including representatives of the whole alliance, be held every seventh year, or oftener if it be deemed necessary. Such conferences have been held in London in 1851; Paris, 1855; Berlin, 1857; Geneva, 1861; Amsterdam, 1867; New York, 1873; Basel, 1879; Copenhagen, 1885; Florence, 1891; London, 1896 and 1907. They are occupied with the discussion of the “best methods of counteracting infidelity, Romanism and ritualism, and the desecration of the Lord’s Day,” and of furthering the positive objects of the alliance. The latter are sometimes stated as follows: (a) “The world girdled by prayer”; a world-wide week of prayer is held annually, beginning on the first Sunday in the year, (b) “The maintenance of religious liberty throughout the world.” (c) “The relief of persecuted Christians in all parts”; the alliance has agents in many countries to help the persecuted by distributing relief, &c., and in Russia there is a travelling agent who endeavours to help the Stundists. (d) “The manifestation of the unity of all believers and the upholding of the evangelical faith.”

The following publications may be mentioned:—The Evangelical Alliance Monthly Intelligencer,The Evangelical Alliance Quarterly, both published in London; A.J. Arnold,History of the Evangelical Alliance(London, 1897); and the reports of the proceedings of the different conferences.

EVANGELICAL ASSOCIATIONof North America, a religious denomination, founded about the beginning of the 19th century by Jacob Albright (1759-1808), a German Lutheran of Pennsylvania. About 1790 he began an itinerant mission among his fellow-countrymen, chiefly in Pennsylvania; and meeting with considerable success, he was, at an assembly composed of adherents from the different places he had visited, elected in 1800 presiding elder or chief pastor, and shortly afterwards rules of government were adopted somewhat similar to those of the Methodist Episcopal Church. The theological standards of the two bodies are also in close agreement. In 1807 Albright was appointed bishop of the community, which adopted its present name in 1818. In 1816 the first annual conference was held, and in 1843 there was instituted a general conference, composed of delegates chosen by the annual conferences and constituting the highest legislative and judicial authority in the church. The members of the general conference hold office for four years. In 1891 a long internal controversy resulted in a division. A law-suit awarded the property to the branch making its headquarters at Indianapolis, whereon the other party, numbering 40,000, that met at Philadelphia, constituted themselves the United Evangelical Church. The Association in 1906 had about 105,000 members, besides some 10,000 in Germany and Switzerland, and has nearly 2000 churches and 1200 itinerant and other preachers. There are four bishops. It distributes much evangelical literature, and supports a mission in Japan.

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