chiefly at Antioch, where he married; and, after he had lost his wife and children during the ravages of a pestilential disease, entered a second time into the matrimonial connection. The degree of consequence and respect in which he was held by his fellow-citizens may be concluded from the circumstance that, on the latter occasion, the whole city observed the day of his marriage as a festival, and celebrated it with public shows, and other marks of honourable notice. Of the estimation In which he was held at the imperial court, his appointments to the dignity of questor in the reign of Tiberius Constantinus, and to that of honorary prefect in the reign of Mauricius Tiberius, enable us to form some idea. Much of the time which he could spare from his official engagements was employed in writing his "Ecclesiastical History, in six Books," which comprehends the period from the year 431 to the year 594, commencing with the events which took place after the close of the Histories of Theodoret and Socrates, and terminating with the twelfth year of the emperor Mauricius. How long he lived after the publication of this work, which was in the year last mentioned, is uncertain. He wrote also two books of "Epistles, Relations, Decrees, Orations, and Disputations," the greater part of which appeared under the name of Gregory of Antioch, and “A Panegyrical Oration on the Emperor Mauricius, &c." both which are now lost. His history is unquestionably a work of merit, and affords evidence of much diligence in the collection of materials from many of the most respectable writers of the times. But it abounds in unnecessary digressions, particularly on subjects belonging to profane history, in which the author appears to have been more conversant than in ecclesiastical antiquities. And it displays many marks of great credulity, in the frequent admission of superstitious anecdotes, and the credit given to accounts of fictitious miracles. According to Baronius, Valesius, and other writers of the Romish church, his chief merit consists in his being the only person of all the Greek ecclesiastic historians who has preserved the doctrine of the true faith entire and undefiled. His style, in the opinion of Photius, is not unpleasant, and is sometimes elegant and beautiful, although in many places too redundant and luxuriant. The original Greek of this history was published at Paris in 1544, in folio, by the celebrated Robert Stephens, from a single manuscript in the king's library. In 1612 it was printed at Geneva in folio, accompanied with a Latin version. In 1679 the learned Valesius published a more correct edition of it at Paris, in folio, after he had carefully collated it with two different manuscripts, and added to it a new version and many valuable notes. The edition last mentioned was afterwards republished at Cambridge in 1720, folio, by William Reading, with additional notes from various authors. Cave's Hist. Lit. vol. I. sub sæc. Eutych. Kalesii Vit. Evag. Hist. Eccl. Præf. · Du Pin. Moreri. Nouv. Dict. Hist.-M. EVANS, JOHN, a respectable Welsh divine of the protestant nonconformist persuasion, was born at Wrexham in Denbighshire, in the year 1680. His father had been ejected for his nonconformity from Oswestry in Shropshire, in 1662, and afterwards settled with the independent, or congregational church at Wrexham. The subject of this article was educated at private academies in London and Yorkshire, in which he made great proficiency in the different branches of literature necessary to qualify him for the office of the ministry. His first settlement in life was with a private family at Borealton in Shropshire, where he applied himself with great diligence to the study of scripture criticism and ecclesiastical antiquities, and commenced his labours as a christian preacher. Some time afterwards he received an invitation to undertake the pastoral care of his father's congregation in Wrexham; but declined it on account of their refusal to form a junction with another vacant congregation in the same town, to which he became minister. About the year 1704 he was invited to settle at Dublin; but preferred a proposal which was made to him to become assistant to Dr. Daniel Williams, pastor of a congregation in London, whose fellow-labourer he continued until the death of the doctor, in 1716, when he was chosen his successor. Ir this situation he spent the remaining years of his life, highly respected and esteemed as a preacher, and eminent for his piety, integrity, public spirit, prudence, and benevolence. In his principles he is described as having been "soberly orthodox, and thoroughly catholic; disposed to think well of, and to honour those who differed from him, who appeared upright and deserving, of whatever denomination. He knew no difference in his affection and esteem between one good man and another, but what the different degrees of their goodness made. He appears to have been honoured with the degree of doctor in divinity, but at what periods we are not informed, by the universities both of Edinburgh and Aberdeen. After a lingering illness, he fell a sacrifice to a complication of disorders in 1730, when in the fifty-first year of his age. He had intended to publish a his tory of nonconformity, from the beginning of the reformation to the times of the civil war, on which he employed himself for many years, using vast industry in collecting materials, and in examining the different sources of information; but, owing to his ill state of health and other circumstances, he was prevented from completing it. Besides numerous single sermons, he was the author of "Two Letters to Mr. Cumming, on the Importance of Scripture Consequences," 1719, 8vo.; a volume of "Sermons for young Persons," 1725, 8vo.; and two volumes of "Practical Discourses concerning the Christian Temper," 1729, 8vo., which met with a very favourable reception from the public, and are still held in much repute. Dr. Watts gives them the character of being, " perhaps, the most complete summary of those duties which make up the christian life, that hath been published in our age." Dr. Harris's Funeral Sermon for Dr. Evans. Preface to Dr. Watts's Sermons.-M. EVARISTUS, pope, or bishop of Rome, was chosen to that office in the year 100. All that can with certainty be learned concerning him is, that his episcopate lasted till about the year 109. As to the statements in several modern writers concerning his decretals, his distribution of Rome into parishes, his presenting to Adrian a book on the excellence of the christian religion, and his martyrdom under the reign of that emperor, we have only to observe, that they do not receive any confirmation from the testimony of the ancient ecclesiastical historians. With respect to the letters which have been attributed to him, they are certainly supposititious. Platina de Vit. Pont. Moreri. Bower.-M. EUBULIDES, a Grecian philosopher of the megaric sect, was a native of Miletus. He became a disciple of Euclid, the founder of the megaric school, and his successor in it; and was noted for his enmity to Aristotle, whose opinions he censured, and whose character he calumniated on every occasion. Like his master, he was warmly attached to the art of disputation, and was the inventor of several sophistical modes of reasoning, of which the most ingenious served only to produce perplexity and confusion, and some were truly trifling and contemptible. Aristotle calls them Eristic, or disputatious syllogisms. They received their denominations from their chief examples, of which we shall produce some specimens. 1. The Lying. If, when you speak the truth, you say that you lie, you lie but you say that you lie, when you speak the truth; therefore, in speaking truth, you lie. 2. The Occult, or Veiled. Do you know your father? Yes. Do you know this man who is veiled? No. Then you do not know your father; for it is your father who is veiled. 3. Electra. Electra, the daughter of Agamemnon, knew her brother, and did not know him; she knew that Orestes was her brother, but she did not know the person who stood by her and conversed with her, to be her brother. Saites. Is one grain a heap? No. Two grains? No. Three grains? No. Go on, adding one by one; and, if one grain be not a heap, it will be impossible to say what number of grains make a heap. Or, according to the example quoted by Cicero, Diogenes Laertius, Sextus Empiricus, and others; are not two a few? Are not three so likewise? Are not four the same? And so on to ten? Yes. But two are a few; and, therefore, two. are ten. The Horned. What you have not lost, you have; you have not lost horns; therefore you have horns. In such high repute were these silly sophisms held, that Diogenes Laertius mentions that Chrysippus wrote six books upon the first of them; and Suidas and Athenæus assert, that Philotas, a Choan, died of a consumption, which he contracted by the close study which he bestowed upon it. The inscription upon his tomb was Oudóμevos, or the Deceived. It is quite unnecessary to offer any remarks on the captiousness and futility of such modes of reasoning. Diog. Laert. lib. ii. cap. 10. and lib. vii. cap. 7. Suidas. Moreri. Stanley's Hist. Phil. part iv. Enfield's Hist. Phil. vol. I. b. ii. ch. 6.-M. * EUCHERIUS, a saint in the Romish calendar, and bishop of Lyons in the fifth century, was of illustrious descent, and began his career in secular life. He acquired considerable wealth, and sustained the rank of senator; and having married, had several children, among whom were two sons, both of whom he lived to see advanced to the episcopal dignity. Becoming disgusted with the world, he distributed a part of his property among the poor, and the rest among his daughters, and retired with his two sons, Salonius and Veranius, into the island of Lerins, and afterwards into that of Lero, at present called St. Marguerite, where they embraced the monastic state. That solitude he was with much difficulty prevailed upon to quit, and to accept of the sec of Lyons, in the year 434. He assisted at the first council of Orleans in the year 441, and distinguished himself in it by his learning and sagacity. Claudian Mamertius informs us that he held frequent conferences at Lyons, in which his abilities and address were advantageously displayed; and that he preached often with great reputation and success. He the Athenians had passed a 'aw prohibiting any was zealously attached to the doctrine of St. of the Megareans from entering Athens on pain Augustin respecting grace. He died about the of death, he frequently came thither by night,. year 454 Among his remains which have from a distance of more than twenty miles,. reached our times, some of which have been disguised in a female dress, that he might attend separately printed, are, "Epistola de Laude his master. Epistola de Laude his master. But with all his reverence for SoEremi, seu de Vita Solitaria," dedicated to St. crates, the tranquil dispassionate method of phi-Hilary, intended to extol the advantages of the losophising adopted by him was not suited to ascetic life, and written with uncommon purity the genius and inclination of Euclid. To his and beauty of language for the age in which it mind spirited controversy was more congenial; was produced; " Epistola Parænetica de Con- on which account he delighted to engage in the temptu Mundi & sæcularis Philosophiæ, ad disputes and contests of the civil courts. When Valerianum Cognatum suum," which Erasmus Socrates found that all his attempts to correct published with notes, at Basil, in 1520, and this taste in his disciple were inefficacious, he pronounced to be one of the most elegant pieces told him, with no little severity, that he knew of antiquity; " De formulis spiritualis Intel- only how to contend with sophists, and not ligentiæ Liber, ad Veranum Filium;" and "In- with men. This difference between master and structionum ad Salonium Filium, Libri II." pupil produced a separation between them; The two last-mentioned treatises, which are when Euclid set up a school at Megara, in intended to illustrate difficult passages of Scrip- which his chief employment was, not to teach ture, and the meaning of Hebrew terms and the science of ethics, but the art of disputation, expressions, are of less value in point of com- and how to refine the subtilties of logic. With position than the preceding, and among some such impetuosity and ardour were debates con-good remarks contain much of what is fanciful ducted by his disciples, that his sect obtained and mystical. To the foregoing might be added the name of Eristic, or disputatious, as well as the titles of other pieces attributed to Eucherius, Megaric from the place in which its founder some doubtful in point of genuineness, and was born. It was also called the dialectic sect; others pronounced by the ablest critics to be not because it gave rise to dialectics, or logical supposititious; for which, together with the con- debates, but because the discourses and writings jectures respecting their probable authors, we of this class of philosophers generally appeared refer our readers to Cave and Du Pin. The in the form of question and answer. But though whole of them were published at Basil, in 1531, Euclid was ardent and contentious in his philoat Rome, in 1564, and are to be found in the sophical debates, yet that he knew how to comsixth volume of the Bibliotheca Patrum. There mand his temper appears from Plutarch's anecwas also another Eucherius, who was likewise dote of his reply to his brother, who in a quarrel bishop of Lyons in the sixth century, and assisted with him said, "Let me perish if I be not reat the second council of Orleans, in the year venged on you:" "And let me perish," answered 529, who has been frequently confounded with Euclid, "if I do not subdue your resentment by our author, and had many circumstances attri- my forbearance, and make you love me as much buted to him which are only applicable to the as ever." And it redounds greatly to his honour, subject of the preceding article. Cave's Hist. that notwithstanding his breach with Socrates, Lit. vol. I. sub sac. Nestor. Vossius de Hist. after the unjust death of that philosopher, he Lat. lib. ii. cap. 17. Moreri. Du Pin. Nouv. received at Megara, and entertained in the Dict. Hist.-M. kindest manner, Plato, and several others of his intimate disciples, whom a regard to their own safety had obliged to withdraw from Athens. In disputation, Euclid discarded the analogical method of reasoning, and maintained that legitimate argumentation consists in drawing fair conclusions from acknowledged premises. And it was his custom warmly to crowd inference upon inference, in order to embarrass and confound his opponent. According to Diogenes Laertius he held that there is one supreme good, which he cailed by the different names of prudence, intelligence, and God; and that evil, considered as an opposite principle to the su EUCLID, a Grecian philosopher, and the founder of the Megaric sect, flourished about the 95th olympiad, or about 400 years B.C. He was a native of Megara, who possessed an acute and subtile genius, and early contracted an attachment to the study of philosophy. He first studied the writings of Parmenides, and afterwards removed from Megara to Athens for the sake of attending the instructions of Socrates. Of that philosopher he was long a constant hearer, and so desirous of profiting by his lessons of wisdom, that he ventured to incur great personal risk in order to receive them. For after preme good, has no existence. According to Cicero, he maintained that the supreme good is one, similar, eternal, and unchangeable. As far as it is possible from these accounts to understand his doctrine of the nature of good, he appears to have considered it abstractedly, as residing in the Deity, and to have maintained that all things which exist are good by their participation of the first good, and consequently that there is, in the nature of things, no real evil. It is said, that being asked his opinion concerning the gods, he replied, "I know nothing more of them than this, that they hate inquisitive persons:" which may be considered either as a proof of the respectful sentiments which he entertained concerning the divine na ture, which would not permit him to indulge to conjectures on such a subject, or of the caution in declaring his opinions which he had been taught by the fate of Socrates. Under the article Eubulides, we have already noticed some of the absurditics to which the subtilties of the megaric school gave rise. It may justly be said that the spirit and character of Euclid and his successors have passed from the chairs of the philosophers into the schools of divinity. "But what, asks Bayle, " has been produced by it in favour of truth? What philosophical doctrines have the Nominalists and Realists, the Thomists and Scotists, cleared? What have they done but multiply opinions, and found out the art of maintaining pro and con by the help of sundry barbarous terms." Their method of philosophising" has turned the most important points of the christian morality into problems; for what doctrine of morality have not the loose casuists shaken, and so obscured, that the only way to arrive at certainty is to hearken solely to the simplicity of the Scriptures, without any manner of regard to the subtile and captious reasonings of those doctors." These remarks, are applicable to the doctrinal, as well as moral, system of Christianity. Diog. Laert. lib. ii. cap. 10. Bayle. Moreri. Stanley's. Hist. Phil. part iv. Enfield's Hist. Phil. vol. I. b. ii. c. 6.-M. EUCLID, a celebrated mathematician, according to the accounts of Pappus and Proclus, was a most of the eminent mathematicians were either There is no doubt but that, before his time, many of the fundamental principles of the pure mathematics had been discovered, and delivered down by Thales, Pythagoras, Hippocrates of Chios, Eudoxus, Leon, and others who are enumerated by Proclus. But he was the first who reduced them into regular order, and added many others of his own discovering; on which account arithmetic and geometry may be said to owe their scientific form to his labours. He likewise applied himself to the study of mixed mathematics, particularly to astronomy and optics. He was the author, according to Pappus and Proclus, of "Elements ;""Data;" "An Introduction to Harmony;" "Phenomena;" "Optics;"" Catoptrics;" a treatise "Of the Division of Superficies;' Division of Superficies;" "Porisms;" "Loci ad Superficiem;" "Fallacies;" and four books "Of Conics." The most valuable of these, however, is his "Elements of Geometry,' consisting, as commonly published, of fifteen books; of which the two last are by some suspected not to have been Euclid's, but a comment of Hypsicles of Alexandria, who lived two hundred years after this time. Others also are of opinion that some additions have been made to Euclid's treatise by Theon, and other ancient mathematicians. Be this as it may, the name of Euclid has been rendered immortal by that precious legacy bequeathed by him to posterity, the excellences of which are too universally known to require any illustration or eulogium. in our pages. Valerius Maximus and others among the ancients, and also some modern writers, have confounded our mathematician with the subject of the preceding article. Euclid died, but at what age is uncertain, in the 123d olympiad, and the year 283 B.C. He is represented to have been a person of agreeable and pleasing manners, and admitted to habits of friendship and familiarity with king Ptolemy. It is said, that when that prince once asked him if he could not direct him to some shorter and easier way of acquiring a knowledge of geometrical science than that which he had laid down in his Elements; he answered, that "there was indeed no royal road to geometry." Of his Elements there have been numberless editions in all languages; and of all his works now extant, a fine folio edition was published at Oxford, in 1703, in Greek and Latin, by David Gregory, the Savilian professor of astronomy in that university. Fab. Biblioth. Græc. vol. II. p. 367. Moreri. Nouv. Dict. Hist. Martin's Biogr. Phil. Hutton's Math. Dict.-M. EUDÆMON, JOHN ANDREW, or JOHN THE HAPPY, a learned Jesuit in the sixteenth and the beginning of the seventeenth century, was a native of the isle of Candia, who went for the sake of pursuing his studies to Rome, where he became a member of the company of Jesus. The learning and abilities which he discovered recommended him to the notice of his superiors, who appointed him to teach philosophy in their seminary at Rome, and afterwards theology in the university of Padua. Pope Urban VIII. honoured him with his esteem, and fixed upon him to accompany his nephew cardinal Barberini, as his chaplain or confessor, when he was sent papal legate into France. He had scarcely reHe had scarcely returned from this appointment to Rome, when he died in that city, in the year 1625. He was the author of various works, among which are, "Castigatio Lamberti Danæi ;"De Antichristo Lib. III.;" "Confutatio Anticotoni ;" "Recitatio Exercitationum Casauboni," &c. And he was supposed to be the author of a work which appeared at Paris in the year 1625, under the title of "Admonitio ad Regem Ludovicum XIII.," which attacked the authority of the kings of France in matters of an ecclesiastical nature, and gave rise to a severe storm against the order of which he was a member. It was censured by the faculty of the Sorbonne, and the assembly of the clergy at Paris, condemned by the Parliament, and refuted by father Garasse, another Jesuit, who, on that occasion, obtained no little credit for his patriotism. Moreri. Nouv. Dict. Hist.-M. EUDES, or OTHо, duke of Aquitain, succeeded towards the end of the seventh century his father Boggis and his uncle Bertrand in the duchies of Toulouse or Neustrian Aquitain, and of Gascony. When Pepin Heristal took possession of the royal authority in France, Eudes declared himself independent, and scized upon the remainder of Aquitain. Pepin at tacked him, but was called away by other enemies; and Eude's was left master of all the country lying between the Loire, the Ocean, the Pyrenées, Septimania, and the Rhone. His authority was recognised by Chilperic II. whom he defended against Charles Martel; but by the menaces of the latter, he was induced, in 719, to deliver up the king with his treasures. In 721 he gave a defeat under the walls of Toulouse to Zama, lieutenant of the Saracen caliph, who had invaded Gaul. These incursions, however, were renewed, so that in 730 Eudes found it expedient to make an alliance with Munuza, another Saracen general, to whom he gave his daughter in marriage. This did not secure him from being attacked the next year by Abdalrah man with a numerous army, who gave him two defeats, and overran all Aquitain. Eudes had now no other resource than to call in the aid of Charles Martel (see his article); and their united forces gained the great victory over the Saracens in 732, near Poitiers, which freed France from the Mahometan yoke. Eudes recovered Aquitain after this event, but did not long survive, dying at an advanced age in 735. He left three' sons by his wife Valtrude, who was nearly related to Pepin. Moreri. Univers. Hist.-A. EUDES, JOHN, a French priest and founder of the Congregation of Jesus and Mary, more generally known by the name of the congregation of the Eudists, was born at Rye, in the diocese of Seez, in Lower Normandy, in the year 1601. He was the brother of the celebrated historian' Mezerai, and received his education under the Jesuits at Caen. In the year 1625 the celebrated father, afterwards cardinal Berulle, received him as a member into his congregation of the Oratory, where he continued for eighteen years, entering thoroughly into the spirit, conforming himself strictly to the manners, and making himself complete master of the regulations of that institution. For some years he was entrusted with the superiority of the house belonging to the congregation at Caen, at his own earnest request. In the year 1643 he quitted the congregation of the Oratory with the design of founding a new institution, the plan of which' he had for some time projected. Finding, however, that jealousies were entertained by the fathers from whom he had separated of the object which he had in view, and apprehending, that if he made a disclosure of his entire plan, they would find means to prevent him from carrying it into execution, he pretended that he wished only to open a house for the purpose of assisting priests in cultivating the spirit proper to their profession, without any intention of forming a new institution. By this pious fraud he quieted the jealousies of the fathers of the Oratory, until he had taken such measures as rendered their subsequent opposition unavailing, and obtained permission to establish a new institution at Caen, under the title of the Congregation of Jesus and Mary, of which he was the first superior as well as founder. His object in forming it was to provide a seminary for the instruction of young persons in piety and sacred knowledge, and to form a body of religionists influenced by greater fervour and exaltation in their devotional feelings, than was encouraged. by the regulations of the society of which he had been a member. He appears to have been |