4. Of PONTUS, an eminent ascetic and ecclesias-mana, a lady who had devoted herself to a religious tical writer. The place of his birth was probably life, and had become very eminent, induced him Ibora, a small town in Pontus, on the shore of the to renounce the world, and give himself up to an Euxine near the mouth of the Halys; but the ex- ascetic life. He received the monastic garb from pressions of Nicephorus Callisti would rather imply the hands of Melania, and departed for Egypt, that he was of the race of the Iberians, who in- the cradle of monasticism, where he spent the rehabited the modern Georgia, on the southern side mainder of his life. Some copies of Palladius are of the Caucasus. Palladius, his disciple, says he thought to speak of a visit made by him to Conwas of Pontus, of the city (or rather a city) of the stantinople, in A.D. 394; but the passage is obscure, Iberians (Tóλews '16hpwv, or as one MS., according and Tillemont and the Greek text of Palladius, in to Tillemont, has it, '16pwv), which is ambiguous. the Bibliotheca Patrum, refer the incident to AmJerome calls him " Hyperborita," an expression monius. Socrates states that he accompanied which Martianay, the Benedictine editor of Jerome's Gregory Nazianzen into Egypt; but there is no works, alters to "Iberita," and which has given oc- reason to think that Gregory visited Egypt at that casion to other conjectural emendations. (Cotelerius, time. Evagrius's removal into Egypt was proEccles. Graec. Monumenta, vol. iii. p. 543.) His bably late in A. D. 382, or in 383. The remainder father was a presbyter, or perhaps a chorepiscopus. of his life was spent on the hills of Nitria, in one (Heraclides, apud Tillemont.) He was placed in of the hermitages or monasteries of Scetis or Scitis, early life under the instruction of Gregory Nazian- or in the desert of the Cells," to which, after a zen. There is extant a letter of Gregory to an time, he withdrew. He was acquainted with seEvagrius, to whom he expresses his pleasure at the veral of the more eminent solitaries of the coungrowing reputation of one whom he terms "our try, the two Macarii, Ammonius, and others, son," and of whom he had been the instructor both whose reputation for austerity of life, sanctity and "in literature and religion. If, as is conjectured, miracles (especially healing the sick and casting this letter refers to our Evagrius, his father and he out daemons) he emulated. He learned here, says were of the same name. Gregory also in his will Socrates, to be a philosopher in action, as he "leaves a legacy, with strong expressions of regard, had before learned to be one in words. He had to Evagrius the deacon; but it is not certain that many disciples in the monastic life, of whom Palthis is our Evagrius. Evagrius was appointed ladius was one. His approval of the answer reader by the great Basil, and was ordained deacon which one of the solitaries gave to the person either by Gregory Nyssen or Gregory Nazianzen. who informed him of the death of his father: According to Socrates, he was ordained at Con- "Cease to blaspheme; for my Father (meaning stantinople by Gregory Nazianzen; and Sozomen God) is immortal," shews that Jerome's sarcastic says, that when Gregory occupied the see of Con- remark, that he recommended an apathy which stantinople, he made Evagrius his archdeacon. If would shew that a man was "either a stone or these statements are received, the removal of Eva- God," was not undeserved. Theophilus, patriarch grius to Constantinople must be placed during or of Alexandria, would have ordained him a bishop; before the short time (A. D. 379 to 381) of but he fled from him to avoid an elevation which Gregory's episcopate at Constantinople. But ac- he did not covet. Palladius has recorded many cording to Palladius (whose personal connexion singular instances of his temptations and austeriwith Evagrius would make his testimony preferable, ties; and, besides a separate memoir of him, has if the text of his Lausiac History was in a more mentioned him in his notices of several other leadsatisfactory state), Evagrius was ordained deacon ing monks. Evagrius died apparently about A.D. by Gregory Nyssen, and taken by him to the first 399, at the age of fifty-four. council of Constantinople (the second general council), and left by him in that city, under the patronage of Nectarius, who succeeded Gregory Nazianzen. The age and intellectual character of Evagrius disposed him to polemical discussion; and he obtained high reputation in controversy," says Palladius, "in the great city, exulting with the ardour of youth in opposing every form of heresy." His popularity was probably increased by the beauty of his person, which he set off by great attention to his dress. The handsome deacon won is and returned the affection of a married lady of rank; but Evagrius, though vain, was not profligate, and in struggled hard against the sinful passion. It is doubtful, however, if he would have broken away me from the snare, but for an extraordinary dream; in which he dreamed that he took a solemn oath to is leave Constantinople. Deeming himself bound by s his oath, he at once left the city; and by this step, di according to Sozomen, preserved not only his virO tue, but his life, which was in imminent danger be from the jealousy of the lady's husband. His first er sojours after leaving Constantinople, was at Jerusalem. Here, recovering from the alarm into which ph his dream had thrown him, he gave way again to vanity and the love of dress; but a long and severe illness, and the exhortation of Melania Ro There is considerable difficulty in ascertaining what were the writings of Evagrius. Some are known to us only from the notice of them in ancient writers, others are extant only in a Latin version, and of others we have only disjointed fragments. As nearly as we can ascertain, he is the author of the following works:-1. Movaxos (perhaps we should read Movaxikòs) πeρl ПрaкTIKS. Fragments of this work, but apparently much interpolated, are given in the Monumenta Eccles. Graec. of Cotelerius, vol. iii. pp. 68-102, and in the edition of the Dialogus Vita St. Joannis Chrysostomi, erroneously ascribed to Palladius, published by Emmer. Bigotius (4to., Paris, 1680) pp. 349-355. Possibly the whole work is extant in these fragments (which are all given in the Bibliotheca Patrum of Gallandius, vol. vii.); although a quotation given by Socrates (Hist. Eccles. iii. 7) as from this work (but which Cotelerius considers was probably taken from the nextmentioned work) is not included in it. An introductory address to Anatolius, given by Cotelerius, was evidently designed as a preface both to this work and the next. A Latin translation of the Monachus was revised by Gennadius, who lived toward the close of the fifth century. 2. TYWIT τικὸς ἢ πρὸς τὸν καταξιωθέντα (οι περὶ τοῦ KATаEIWOÉVTOS) yvaσews, in fifty chapters, and Εξακόσια Προγνωστικά Προβλήματα. These two pieces, which are by ancient and modern writers noticed as distinct works, are by the writer himself, in the address to Anatolius just mentioned, regarded as one work, in six hundred and fifty chapters. Perhaps the complete work constituted the 'Iepá, one of the three works of Evagrius mentioned by Palladius. The fifty chapters of the TvwσTIKÓS were first translated into Latin by Gennadius. It is possible that the " paucas | sententiolas valde obscuras," also translated by Gennadius, were a fragment of the Пpoßλnuaтa: Fabricius thinks that the treatise entitled Capita Gnostica published in Greek and Latin by Suaresius, in his edition of the works of St. Nilus, is the TwoTikos of Evagrius. 3. 'AVTIPNTIKOS (or Αντιῤῥητικά) ἀπὸ τῶν θείων γραφῶν, πρὸς τοὺς πειράζοντας δαίμονας. This work was translated by Gennadius. It was divided into eight sections corresponding to the eight evil thoughts. Fabricius and Gallandius consider that the fragment given by Bigotius (as already noticed) is a portion or compendium of this work, the scriptural passages being omitted. But although that fragment, a Latin version of which, with some additional sentences not found in the Greek, appears in the Biblioth. Patrum (vol. v. p. 902, ed. Paris, 1610, vol. iv. p. 925, ed. Cologn. 1618, vol. v. p. 698, ed. Paris, 1654, and vol. xxvii. p. 97, ed. Lyon, 1677) treats of the eight evil thoughts, it belongs, we think, to the Movaxos rather than the 'AVTIPPηTIKÓS. 4. Erixnpa dúo, two collections of sentences, possibly in verse, one addressed to Coenobites or monks, the other to a virgin, or to women devoted to a life of virginity. A Latin version of these appears in the Appendix to the Codex Regularum of Holstenius, 4to., Rome, 1661, and reprinted in vol. i. pp. 465-468 of the Augsburg edition of 1759, and in the Biblioth. Patrum, vol. xxvii. pp. 469, 470, ed. Lyon, 1677, and vol. vii. of the edition of Gallandius. Jerome, who mentions the two parts of these Erixnpa, appears to refer to a third part addressed "to her whose name of blackness attests the darkness of her perfidy," i. e. to Melania Romana; but this work, if Jerome is correct in his mention of it, is now lost. Gennadius mentions the two parts, not the third: and it is possible that, as Cave supposes, these, not the TwoTikos, may constitute the 'Iepá of Palladius. 5. Tŵv kaтd Movaɣŵv прayμάτwv тà atria, extant in Cotelerius, Eccles. Graec. Mon. vol. iii., and Gallandius, Bibl. Patrum, vol. vii., are noticed in the Vitae Patrum of Rosweid, and are perhaps referred to by Jerome, who says that Evagrius wrote a book and sentences Περὶ ̓Απαθείας ; in which words he may describe the Movaxós and this work Tŵv kaтà Movaxwv, both which are contained in one MS. used by Cotelerius. 6. A fragment Els TÒ NINI (T), or the tetragrammaton and other names of God used in the Hebrew Scriptures, published by Cotelerius and Gallandius (l. cc.) 7. Κεφάλαια λγ' κατ ̓ ἀκολουθίαν. 8. Πνευματικαὶ γνώμαι κατὰ ἀλφάβητον. 9. "Eтepaι yvwual. These three pieces are published by Gallandius as the works of Evagrius, whose claim to the authorship of them he vindicates. They have been commonly confounded with the works of St. Nilus. 10. 11. The life of the monk Pachrom ar Pahromius; and A Sermon on the Trinity, both published by Suaresius among the works of St. Nilus, but b is assigned by him, on the authority of his MS E to Evagrius. Gallandius positively ascribes the sermon to Basil of Caesareia. 12. “Yπoμvýμara É D Пapouías Toû Zoλoμwvтos, mentioned by Suida (s. v. Evάypios). Some understand Suidas to mea not "Notes on the Proverbs," but a "work a the model of the Proverbs of Solomon,' suppose that the Erixnpa are referred to. Fabr cius, however, is inclined to regard it as a com mentary. 13. Περὶ Λογισμών, and 14. ̓Αποφθέγ ματα περὶ τῶν μεγάλων γερόντων, both mentione by Cotelerius (Eccles. Graec. Mon. vol. iii. pp.54. 552) as extant in MS. 15. Trithemius ascribe to Evagrius "a work on the life of the Holy Fr thers;" but he either refers to one of his works "the monastic life," or has been misled by passage in Gennadius and Jerome. It is doubtful, howeve whether these and several others of his writing extant in MS. and variously entitled, are disting works, or simply compilations or extracts from some of the above. The genuineness of several d the above works must be regarded as doubtful There are many citations from Evagrius in different writers, in the Scholia to the works of others, and in the Catenae on different books of Scriptur Jerome attests that his works were generally read in the East in their original Greek, and in the Wes in a Latin version made "by his disciple Rufinus Jerome appears to have been the first to rais the cry of heresy against Evagrius. The editors of the Bibliotheca Patrum (except Gallandius) prefr to the portions of his works which they publish prefatory caveat. He is charged with perpetuating the errors of Origen, and anticipating those of Pe lagius. Tillemont vindicates him from these charges. Some of his opinions, as coincident with those of Origen, were condemned, according to Nicephorus Callisti, at the fifth general (second Constantinopolitan) council, A. D. 553. (Socrates, Hist. Eccles. iv. 23; Sozomen, Hist. Eccles. vi. 30; Palladius, Hist. Lausiac. c. 86, in the Bibi. Pr trum, vol. xiii., ed Paris, 1654; Hieronymus, ad Ctesiphontem adv. Pelagianos, Opera, vol. iv. p 476, ed. Martianay, Paris, 1693; Greg. Nazianz Opera, pp. 870-71, ed. Paris, 1630; Gennadius de Viris Illustr. c. 11; Suidas, s. v. Evάypios and Maкápios; Nicephorus Callisti, Histor. Eccles. x 37, 42, 43; Trithemius, de Scriptor. Eccles. c. 85; Cotelerius, Eccles. Graec. Monum. vol. iii. p. 68, &c, and notes; Tillemont, Mémoires, vol. i p. 368, &c.; Fabric. Bibl. Graec. vol. vii. p. 434, vol. viii. pp. 661, 679, 695, vol. ix. p. 284, &c., vol. x. p. 10; Gallandius, Biblioth. Patrum, vol. vii.; Oudin. Comment. de Scriptor. Eccles. vol. i. p. 883, &c.; Cave, Hist. Lit. vol. i. p. 275, ed. Oxon.1740-43.) 5. An Evagrius, expressly distinguished by Gennadius from Evagrius of Pontus, wrote a work celebrated in its day, called Altercatio inter Theo philum Christianum et Simeonem Judaeum. It is published by Gallandius. (Gennadius, de Viris Illustribus, c. 50; Gallandius, Biblioth. Patrum, vol. ix. Proleg. p. xvii. and p. 250, &c.) 6. An Evagrius, supposed by some to be Evagrius of Pontus, but not so if we may judge from the subject, wrote a treatise described as Va riarum Considerationum sive de Sermonis Discrimin Capita quinquaginta quatuor, extant in the MS. in the library of the Escurial. (Fabric. Bibl. Gran vol. vi. pp. 338, 367.) [J. C. M.] EVALCES (Eváλкns), is referred to by Athe naeus (xiii. p. 573) as the author of a work t t a a 7. Ephesus (Eperiand). There are a few other perons of the same name, concerning whom nothing f interest is known. (Xen. Hell. iv. 1. § 40; Anthol. Graec. vi. 262.) [L. S.] * EVANDER (Evavdpos). 1. A son of Hermes by an Arcadian nymph, a daughter of Ladon, who s called Themis or Nicostrata, and in Roman tralitions Carmenta or Tiburtis. (Paus. viii. 43. § 2; Plut. Quaest. Rom. 53; Dionys. A. R. i. 31; Serv. ad Aen. viii. 336.) Evander is also called a Son of Echemus and Timandra. (Serv. ad Aen. Friii. 130.) About sixty years previous to the Trojan war, Evander is said to have led a Pelasrian colony from Pallantium in Arcadia into Italy. The cause of this emigration was, according to Dionysius, a civil feud among the people, in which he party of Evander was defeated, and therefore eft their country of their own accord. Servius, On the other hand, relates that Evander had killed his father at the instigation of his mother, and that he was obliged to quit Arcadia on that account. (Serv. ad Aen. viii. 51; comp. Ov. Fast. i. 480.) He landed in Italy on the banks of the Tiber, at the foot of the Palatine Hill, and was hospitably received by king Turnus. According o Servius (ad Aen. viii. 562), however, Evander ook possession of the country by force of arms, ind slew Herilus, king of Praeneste, who had attempted to expel him. He built a town Pallantium, which was subsequently incorporated with Rome, and from which the names of Palatium and Palatinus were believed to have arisen. (Varro, de Ling. Lat. v. 53.) Evander is said to have taught his neighbours milder laws and the arts of peace and social life, and especially the art of writing, with which he himself had been made acquainted by Heracles (Plut. Quaest. Rom. 56), and music; he also introduced among them the Sworship of the Lycaean Pan, of Demeter, Poseidon, Heracles, and Nice. (Liv. i. 5; Dionys. i. 31, &c.; Ov. Fast. i. 471, v. 91; Paus. l. c.) Virgil (Aen. viii. 51) represents Evander as still alive at the time when Aeneias arrived in Italy, and as forming Nan alliance with him against the Latins. (Comp. Serv. ad Aen. viii. 157.) Evander had a son Pallas, and two daughters, Rome and Dyna. (Virg. Aen. viii. 574; Serv. ad Aen. i. 277; Dionys. i. 32.) He was worshipped at Pallantium in Arcadia, as a hero, and that town was subsequently honoured by the emperor Antoninus with several privileges. Evander's statue at Pallantium stood by the side of that of his son Pallas. At Rome he had an altar at the foot of the Aventine. (Paus. viii. 44. § 5; Dionys. l. c.) 2. A son of Priam. (Apollod. iii. 12. § 5; Dict. Cret. iii. 14.) 3. A son of the Lycian king Sarpedon, who took part in the Trojan war. (Diod. v.79.) [L.S.] EVANDER (Evavdpos), a Phocian, was the pupil and successor of Lacydes as the head of the Academic School at Athens, about B. c. 215. Evander himself was succeeded by his pupil Hegesinus. Concerning the opinions and writings of this philosopher nothing is known. (Diog. Laërt. iv. 60; Cic. Acad. ii. 6.) Several Pythagoreans of the name of Evander, who were natives of Croton, Metapontum, and Leontini, are mentioned by Jamblichus (Vit. Pyth. 36), and a Cretan Evander yoccurs in Plutarch. (Lysand. 23.) [L. S.] EVANDER, AVIA'NIUS, or, as we read in some MSS., AVIA'NUS EVANDER, lived at | Rome in B. c. 50, in a part of the house of Memmius, and was on friendly terms with Cicero, from whose letters we learn that he was a sculptor. He seems to have been a freedman of M. Aemilius Avianius. (Ad Fam. vii. 23, xiii. 2.) [L. S.] EVANDER, AULA'NIUS, a sculptor and silver chaser, born at Athens, whence he was taken by M. Antonius to Alexandria. At the overthrow of Antony he fell into the power of Octavian, and was carried among the captives to Rome, where he executed many admirable works. Pliny mentions a statue of Diana at Rome by Timotheus, the head of which was restored by Evander. (Plin. xxxvi. 5. s. 4. § 10; Thiersch, Epochen, pp. 303, 304.) Some writers suppose that Horace refers to his works (Sat. i. 3. 90), but the passage seems to be rather a satirical allusion to vases prized for their antiquity-as old as king Evander. [P.S.] EVA'NEMUS (Evάveuos), the giver of favourable wind, was a surname of Zeus, under which the god had a sanctuary at Sparta. (Paus. iii. 13. § 5; comp. Theocrit. xxviii. 5.) [L. S.] EVA'NGELUS (Evάyyeλos), the bearer of good news. Under this name the shepherd Pixodarus had a sanctuary at Ephesus, where he enjoyed heroic honours, because he had found a quarry of beautiful marble, of which the Ephesians built a temple. (Vitruv. x. 7.) [L. S.] EVANO'RIDAS (Evavopldas) an Elean, was one of the prisoners taken by Lycus of Pharae, the lieutenant-general of the Achaeans, in B. G. 217, when he defeated EURIPIDES the Aetolian, who had been sent, at the request of the Eleans, to supersede the former commander Pyrrhias. (Polyb. v. 94.) Pausanias (vi. 8) mentions Evanoridas as having won the boys' prize for wrestling at the Olympic and Nemean games, and as having drawn up a list of the Olympic victors, when he afterwards held the office of 'Exλavodíkns. (See Dict. of Ant. pp. 663, 664.) [E. E.] EVANTHES (Εὐανθής). 1. Of Cyzicus, is quoted by Hieronymus (adv. Jovin. ii. 14) as an authority for the opinion, that at the time of Pygmalion people were not yet in the habit of eating meat. Whether he is the same as the Evanthes of Cyzicus who, according to Pausanias (vi. 4. § 10) gained a prize at the Olympian games, is unknown. 2. Of Miletus, is mentioned as an author by Diogenes Laërtius (i. 29), and seems to have been an historian, but is otherwise unknown. 3. Of Samos, a Greek historian, who is mentioned only by Plutarch. (Sol. 11.) There are several passages in which authors of the name of Evanthes are referred to; but, their native countries not being stated, it is uncertain whether those passages refer to any of the three Evanthes here specified, or to other persons of the same name. Thus Pliny (H. N. viii. 22) quotes one Evanthes whom he calls inter auctores Graeciae non spretus, and from whose work he gives a statement respecting some religious rite observed in Arcadia. might therefore be inclined to think him the same as the Evanthes who is quoted by the Scholiast on Apollonius Rhodius (i. 1063, 1065) as the author of uveikά. Athenaeus (vii. p. 296) speaks of an epic poet Evanthes, of whose productions he mentions a hymn to Glaucus. [L. S.] One EVANTHES (Evávons), a painter of unknown date, two of whose pictures, in the temple of Zeus Casius at Pelusium, are described very minutely and with great affectation, by Achilles Tatius (iii. EVARCHUS (Evapxos), tyrant of the Acarnanian town of Astacus in the first year of the Peloponnesian war, B. C. 431, was ejected by the Athenians in the summer and reinstated in the winter by the Corinthians. (Thuc. i. 30, 33.) Nothing is mentioned further either of him or of Astacus, but it is probable that the Athenian interest was soon restored. (Comp. i. 102.) [A.H.C.] EVATHLUS (Evalλos). 1. An Athenian sycophant and sorry orator, mentioned by Aristophanes. (Acharn. 710, Vesp. 590, and Schol.) He was likewise attacked by Plato and Cratinus. 2. A wealthy young Athenian, who placed himself under the tuition of Protagoras, for the purpose of learning the art of oratory, promising him a farge sum for his instructions. (According to Quintilian, iii. 1. § 10, he paid him 10,000 drachmae.) An amusing story is told by A. Gellius (v. 10; comp. Diog. Laërt. ix. 56) of the way in which he evaded paying half the money he had promised. [C. P. M.] EVAX, said to have been a king of Arabia, who is mentioned in some editions of Pliny (H. N. xxv. 4) as having written a work "De Simplicium Effectibus," addressed to Nero, that is, the emperor Tiberius, A. D. 14-37. This paragraph, however, is wanting in the best MSS., and has accordingly been omitted in most modern editions of Pliny. (See Salmas. Prolegom. ad Homon. Hyles Iatr. p. 15; Harduin's Notes to Pliny, l. c.) He is said by Marbodus (or Marbodaeus), in the prologue to his poem on Precious Stones, to have written a work on this subject addressed to Tiberius, from which his own is partly taken. A Latin prose work, professing to belong to Evax, entitled "De Nominibus et Virtutibus Lapidum qui in Artem Medicinae recipiuntur," is to be found in a MS. in the Bodleian library at Oxford (Hatton, 100), and probably in other European libraries. The work of Marbodus has been published and quoted under the name of Evax. (See Choulant, Handbuch der Bücherkunde für die Aeltere Medicin, 2nd ed. art. Marbodus.) [W. A. G.] EU'BIUS (Eubios). 1. A Stoic philosopher of Ascalon, who is mentioned only by Stephanus of Byzantium. (s. v. 'Aokáλwv.) 2. An author of obscene erotic stories (impurae conditor historiae, Ov. Trist. ii. 416.) [L. S.] EU'BIUS, sculptor. [XENOCRITUS.] EUBOEA (Eu6oia), a daughter of Asopus, from whom the island of Euboea was believed to have derived its name. (Eustath. ad Hom. p. 278.) | There are three other mythical personages of the same name. (Paus. ii. 17. § 2; Apollod. ii. 7. §8; Athen. vii. p. 296.) [L. S.] EUBOEUS (EvGolos) of Paros, a very cele brated writer of parodies, who lived about the time of Philip of Macedonia. In his poems, which seem to have been written in the style of Home he ridiculed chiefly the Athenians. Euboeus and Boeotus are said to have excelled all other par dists. In the time of Athenaeus a collection of hi Parodies in four books was still extant, but all them are lost with the exception of a few shor fragments. (Athen. xv. pp. 698, 699; comp. We land, Dissert. de Parodiar. Homeric. Scriptoribus p. 41. &c.) [L. S.] EUBO TAS (Eu6wтas), a Cyrenaean, wh gained a victory in the foot-race in Ol. XCUL (B. C 408), and in the chariot-race in Ol. CIV. (B.C 364). There is considerable doubt as to the name. Diodorus calls him Eu6aros, Xenophon EvGóras; nor is it quite clear whether Pausanias, where he mentions him, speaks of two victories gained a different Olympiads, or of a double victory gained on the second occasion. (Paus. vi. 8. § 3, 4. §2: Diod. xiii. 68; Xen. Hellen. i. 2. § 1.) [C. P. M.} EUBU'LE (E36ouλn), a well-informed Pytha gorean lady, to whom one of the letters of Theano is addressed. (See J. H. Wolf's Mulierum Gro carum, quae orat. prosa usae sunt, Fragmenta, p 224.) [L. S.] EUBU'LEUS (EvSouλeús). 1. According to an Argive tradition, a son of Trochilus by an Elersinian woman, and brother of Triptolemus; whereas according to the Orphici, Eubuleus and Triptolemu were sons of Dysaules. (Paus. i. 14. § 2.) 2. One of the Tritopatores at Athens. (Cic. d Nat. Deor. iii. 21.) Eubuleus occurs also as a surname of several divinities, and describes them as gods of good cour sel, such as Hades and Dionysus. (Schol. ad Ni cand. Alex. 14; Orph. Hymn. 71. 3; Macrob. Sat. i. 18; Plut. Sympos. vii. 9.) [L. S.] EUBU'LEUS, a sculptor, whose name is inscribed on a headless Hermes. The inscription ETBOTAЕTE ПРА¿ITE^OTÉ (sic in Winckel mann) makes him a son of Praxiteles; and, accord ing to Meyer, there is no doubt that the great sculptor of that name is meant. The statue still exists, but in private hands. (Winckelmann, Ge chichte d. Kunst, ix. 3, § 20; Visconti, Mu. Pio-Clem. vi. tab. 22, p. 142.) [P.S.] 1. An Athe EUBU'LIDES, (Eubovλions). nian, who, having lost a cause, in which he was prosecutor, through the evidence given by a man named Euxitheus, revenged himself on the latter by getting a verdict passed in a very irregular manner by the members of his deme, that he was not an Athenian citizen. Euxitheus appealed to the dicasts of the Heliaea (see Dict. of Ant. s. v. Appellatio, Greek), and succeeded in establishing his citizenship. A speech composed in his defence has come down to us among those of Demosthenes. but is, by some critics, perhaps without sufficient reason, attributed to Lysias. (Dem. c. Eubulid. c. 5.) 2. An Athenian, son of Sositheus and Phylo mache, but adopted by his maternal grandfather, Eubulides. On his behalf a suit was commenced against a relative of the name of Macartatus, for he recovery of some property. He being still a oy, his father, Sositheus, appeared for him. Denosthenes wrote in his defence the speech προς Μακάρτατον. The name Eubulides was borne by several others of this family, the genealogy of which it is ather difficult to make out; but it appears that Eubulides, the grandfather and adoptive father of the boy of the same name, was himself the grandson of another Eubulides, son of Buselus. (Dem. c. Macart. ec. 1-8.) 3. 4. Two individuals of the name of Eubulidas are mentioned as among the victims of the rapacity of Verres. One surnamed Grosphus, a native of Centuripae, the other a native of Herbita. (Cic. c. Verr. iii. 23, v. 42, 49.) [C. P. M.] EUBU'LIDES (Ev6ovλions), of Miletus, a philosopher who belonged to the Megaric school. It is not stated whether he was the immediate or a later successor of Eucleides (Diog. Laërt. ii. 108); nor is it said whether he was an elder or younger contemporary of Aristotle, against whom he wrote with great bitterness. (Diog. Laërt. ii. 109; Athen. vii. p. 354; Aristot. ap. Euseb. Praep. Ev. xv. 2. p. 792.) The statement that Demosthenes availed himself of his dialectic instruction (Plut. Vit. X Orat. p. 845; Apul. Orat. de Mag. p. 18, ed. Bip.; Phot. Bibl. Cod. 265, p. 493, ed. Bekk.) is alluded to also in a fragment of an anonymous comic poet. (ap. Diog. Laërt. ii. 108.) There is no mention of his having written any works, but he is said to have invented the forms of several of the most celebrated false and captious syllogisms (Diog. Laërt. 1. c.), some of which, however, such as the diaλavGáviov and the keрaτívηs, were ascribed by others to the later Diodorus Cronus (Diog. Laërt. i. 111), and several of them are alluded to by Aristotle and even by Plato. Thus the уkeкаλνμμévоs, διαλανθάνων οι Ηλέκτρα, which are different names for one and the same form of syllogism, as well as the yeudóμevos and kepatívns, occur in Aristotle (El. Soph. 24, 25, 22), and partially also in Plato (Euthyd. p. 276, comp. Theaetet. pp. 165, 175.) We cannot indeed ascertain what motives Eubulides and other Megarics had in forming such syllogisms, nor in what form they were dressed up, on account of the scantiness of our information upon this portion of the history of Greek philosophy; but we may suppose, with the highest degree of probability, that they were directed especially against the sensualistic and hypothetical proceedings of the Stoics, and partly also against the definitions of Aristotle and the Platonists, and that they were intended to establish the Megaric doctrine of the simplicity of existence, which could be arrived at only by direct thought. (H. Ritter, Ueber die Megar. Schule, in Niebuhr and Brandis' Rhein. Mus. ii. p. 295, &c.; Brandis, Gesch. der Griech. Röm. Philos. i. p. 122, &c.) Apollonius Cronus, the teacher of Diodorus Cronus, and the historian Euphantus, are mentioned as pupils of Eubulides. [CH. A. B.] EUBU'LIDES (Evcovλldns), a statuary, who made a great votive offering, consisting of a group of thirteen statues, namely, Athena, Paeonia, Zeus, Mnemosyne, the Muses, and Apollo, which he dedicated at Athens, in the temple of Dionysus, in the Cerameicus. (Paus. i. 2. § 4.) Pliny mentions his statue of one counting on his fingers (xxxiv. 8, 8. 19. 29, according to Harduin's emendation). Eubulides had a son, EUCHEIR | In the year 1837 the great group of Eubulides in the Cerameicus was discovered. Near it was a fragment of an inscription ... ΧΕΙΡΟΣ ΚΡΩΠΙΔΗΣ ΕΠΟΙΗΣΕΝ. Another inscription was found near the Erechtheum, .]ΧΕΙΡ ΚΑΙ ΕΥΒΟΥΛΙΔΗΣ KРONIAАI ЕПоIHZAN. (Böckh, Corp. Inser. i. p. 504, No. 666, comp. Add. p. 916.) From a comparison of these inscriptions with each other and with Pausanias (viii. 14. § 4), it may be inferred that the first inscription should be thus completed: ΕΥΒΟΥΛΙΔΗΣ ΕΥΧΕΙΡΟΣ ΚΡΩΠΙΔΗΣ ΕΠΟΙΗΣΕΝ, and that there was a family of artists of the Cropeian demos, of which three generations are known, namely, Eubulides, Eucheir, Eubulides. The architectural character of the monument and the forms of the letters, alike shew that these inscriptions must be referred to the time of the Roman dominion in Greece. (Ross, in the Kunstblatt, 1837, No. 93, &c.) Thiersch comes to a like conclusion on other grounds. (Epochen, p. 127.) [P.S.] EUBU'LUS (Eubovλos), a son of Carmanor and father of Carme. (Paus. ii. 30. § 3.) This name likewise occurs as a surname of several divi nities who were regarded as the authors of good counsel, or as well-disposed; though when applied to Hades, it is, like Eubuleus, a mere euphemism. (Orph. Hymn. 17. 12, 29. 6, 55. 3.) [L. S.] EUBU'LUS, AURELIUS of Emesa, chief auditor of the exchequer (Tods Kalóλov λóyous ÉπITEтρаμμévos) under Elagabalus, rendered himself so odious by his rapacity and extortion, that upon the death of his patron the tyrant, he was torn to pieces by the soldiers and people, who had long clamorously demanded his destruction. (Dion Cass. lxxix. 21.) [W. R.] EUBU'LUS, one of the commission of Nine appointed by Theodosius in A. D. 429 to compile a code upon a plan which was afterwards abandoned. He had before that date filled the office of magister scriniorum. In A. D. 435, he was named on the commission of Sixteen, which compiled the existing Theodosian code upon an altered plan. He then figures as comes and quaestor, with the titles illustris and magnificus. The emperor, however, in mentioning those who distinguished themselves in the composition of his code, does not signalize Eubulus. [DIODORUS, vol. i. p. 1018.] [J.T. G.] EUBU'LUS (Eubovλos), an Athenian, the son of Euphranor, of the Cettian demus, was a very distinguished comic poet of the middle comedy, flourished, according to Suidas (s. v.), in the 101st Olympiad, B. c. 37g. If this date be correct (and it is confirmed by the statement that Philip, the son of Aristophanes, was one of his rivals), Eubulus must have exhibited comedies for a long series of years; for he ridiculed Callimedon, the contemporary of Demosthenes. (Athen. viii. p. 340, d.) It is clear, therefore, that Suidas is wrong in placing Eubulus on the confines of the Old and the Middle Comedy. He is expressly assigned by the author of the Etymologicon Magnum (p. 451. 30) and by Ammonius (s. v. evdov) to the Middle Comedy, the duration of which begins very little before him, and extends to a period very little, if at all, after him. His plays were chiefly on mythological subjects. Several of them contained parodies of passages from the tragic poets, and especially from Euripides. There are a few instances of his attacking eminent individuals by name, as Philocrates, Cydias, Callimedon, Dionysius the tyrant of Syracuse |