Justinian, classes Eudoxius among the older teachers, and cites his exposition of a constitution of Severus and Antoninus of A. D. 199, which appears in Cod. 2. tit. 12. s. 4. Again, in Basil. i. pp. 810, 811, is cited his exposition of a constitution of Diocletian and Maximinian, of a. D. 193, which appears in Cod. 2. tit. 4. s. 18, with the interpolated words excepto adulterio. In both these passages, the opinion of Heros Patricius is preferred to that of Eudoxius. In like manner, it appears from the scholiast in the fifth volume of Meerman's Thesaurus (JCtorum Graecorum Commentarii, p. 56; Basil., ed. Heimbach, i. p. 403) that Domninus, Demosthenes, and Eudoxius, differed from Patricius in their construction of a constitution of the emperor Alexander, of A. D. 224, and that that constitution was altered by the compilers of Justinian's code in conformity with the opinion of Patricius. Eudoxius is cited by Patricius (Basil. iii. p. 61) on a constitution of A. d. 293 (Cod. 4. tit. 19. s. 9), and is cited by Theodorus (Basil. vi. p. 227) on a constitution of A. D. 290. (Cod. 8. tit. 55. s. 3.) In the latter passage Theodorus, who was a contemporary of Justinian, calls Eudoxius his teacher. Whether this expression is to be taken literally may be doubted, as Theodorus also calls Domninus, Patricius, and Stephanus (Basil. ii. p. 580) his teachers. (Zachariae, Anecdota, p. xlviii.; Zimmern, R. R. G. i. §§ 106, 109.)

The untrustworthy Nic. Comnenus Papadopoli (Praenot. Mystag. pp. 345, 402) mentions a Eudoxius, Nomicus, Judex veli, and cites his Synopsis Legum, and his scholia on the Novells of Alexius Comnenus. [J. T. G.]

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EUDO'XIUS, a physician, called by Prosper Aquitanus a man pravi sed exercitati ingenii," who in the time of the emperor Theodosius the Younger, A. D. 432, deserted to the Huns. (Chronicon. Pithoean. in Labbe, Nova Biblioth. MSS. Libror. vol. i. p. 59.) [W. A. G.]

EUDOXUS (Eudogos) of Cnidus, the son of Aeschines, lived about B. c. 366. He was, according to Diogenes Laërtius, astronomer, geometer, physician, and legislator. It is only in the first capacity that his fame has descended to our day, and he has more of it than can be justified by any account of his astronomical science now in existence. As the probable introducer of the sphere into Greece, and perhaps the corrector, upon Egyptian information, of the length of the year, he enjoyed a wide and popular reputation, so that Laërtius, who does not even mention Hipparchus, has given the life of Eudoxus in his usual manner, that is, with the omission of all an astronomer would wish to know. According to this writer, Eudoxus went to Athens at the age of twenty-three (he had been the pupil of Archytas in geometry), and heard Plato for some months, struggling at the same time with poverty. Being dismissed by Plato, but for what reason is not stated, his friends raised some money, and he sailed for Egypt, with letters of recommendation to Nectanabis, who in his turn recommended him to the priests. With them he remained sixteen months, with his chin and eyebrows shaved, and there, according to Laërtius, he wrote the Octaeteris. Several ancient writers attribute to him the invention or introduction of an improvement upon the Octaëterides of his predecessors. After a time, he came back to Athens with a band of pupils, having in the

mean time taught philosophy in Cyzicum and the Propontis: he chose Athens, Laërtius says, for the purpose of vexing Plato, at one of whose symposia he introduced the fashion of the guests reclining it a semicircle; and Nicomachus (he adds), the son of Aristotle, reports him to have said that pleasure was a good. So much for Laërtius, who also refers to some decree which was made in honour of Eudoxus, names his son and daughters, states him to have written good works on astronomy and geometry, and mentions the curious way in which the bull Apis told his fortune when he was in Egypt. Eudoxus died at the age of fifty-three. Phanocritus wrote a work upon Eudoxus (Athen. vii. p. 276, f.), which is lost.

The fragmentary notices of Eudoxus are numerous. Strabo mentions him frequently, and states (ii. p. 119, xvii. p. 806) that the observatory of Eudoxus at Cnidus was existing in his time, from which he was accustomed to observe the star Canopus. Strabo also says that he remained thirteen years in Egypt, and attributes to him the introduction of the odd quarter of a day into the value of the year. Pliny (H. N. ii. 47) seems to refer to the same thing. Seneca (Qu. Nat. vii. 3) states him to have first brought the motions of the planets (a theory on this subject) from Egypt into Greece. Aristotle (Metaph. xii. 8) states him to have made separate spheres for the stars, sun, moon, and planets Archimedes (in Arenar.) says he made the diameter of the sun nine times as great as that of the moon. Vitruvius (ix. 9) attributes to him the invention of a solar dial, called άpάxvn: and so on.

But all we positively know of Eudoxus is from the poem of ARATUS and the commentary of Hipparchus upon it. From this commentary we learn that Aratus was not himself an observer, but was the versifier of the Pawóμeva of Eudoxus, of which Hipparchus has preserved fragments for comparison with the version by Aratus. The result is, that though there were by no means so many nor 80 great errors in Eudoxus as in Aratus, yet the opinion which must be formed of the work of the former is, that it was written in the rudest state of the science by an observer who was not very competent even to the task of looking at the risings and settings of the stars. Delambre (Hist. Astr. Anc. vol. i. p. 107) has given a full account of the comparison made by Hipparchus of Aratus with Eudoxus, and of both with his own observations. He cannot bring himself to think that Eudoxus knew anything of geometry, though it is on record that he wrote geometrical works, in spite of the praises of Proclus, Cicero, Ptolemy, Sextus Empiricus (who places him with Hipparchus), &c., &c. Eudoxus, as cited by Hipparchus, neither talks like a geometer, nor like a person who had seen the heavens he describes: a bad globe, constructed some centuries before his time in Egypt, might, for anything that appears, have been his sole authority. But supposing, which is likely enough, that he was the first who brought any globe at all into Greece, it is not much to be wondered at that his reputation should have been magnified. As to what Proclus says of his geometry, see EUCLEIDES.

Rejecting the 'OKTαETηpís mentioned by Laërtius, which was not a writing, but a period of time, and also the fifth book of Euclid, which one manuscript of Euclid attributes to Eudoxus (Fabric. Bibl. Graec. vol. iv. p. 12), we have the following works, all lost, which he is said to have written:

xxxiii. 12, xxxiv. 5; Strab. i. p. 47, ii. pp. 102, 04, vii. p. 299); but the ridicule with which he is treated refers almost entirely to his pretending to have visited the island of Panchaea, a sort of Thule of the southern ocean; whereas As method of treating mythology is passed over unnoticed, and is even adopted. His method, in fact, became so firmly rooted, that even down to the end of the last century there were writers who acquiesced in it. The pious believers among the ancients, on the other hand, called Evemerus an atheist. (Plut. de Plac. Philos. i. 7; Aelian, V. H. ii. 31; Theophil. ad Autolyc. iii. 6.) The great popularity of the work is attested by the circumstance that Ennius made a Latin translation of it. (Cic. de Nat. Deor. i. 42; Lactant. de Fals. Relig. i. 11; Varro, de Re Rust. i. 48.) The Christian writers often refer to Evemerus as their most useful ally to prove that the pagan mythology was nothing but a heap of fables invented by mortal men. (Hieron. Columna, Prolegom. in Evemerum, in his Q. Ennii quae supersunt Fragm. p. 482, &c., ed. Naples, 1590; Sevin, in the Mém. de l'Acad. des Inscript. viii. p. 107, &c.; Fourmont, ibid. xv. p. 265, &c.; Foucher, ibid. xxxiv. p. 435, &c., xxxv. p. 1, &c.; Lobeck, Aglaoph. i. p. 138, &c.) [L. S.]

EVE'NIUS (Envios), a seer of Apollonia, and father of Deiphonus. He was one of the most distinguished citizens of Apollonia; and one night, when he was tending the sheep of Helios, which the noble Apolloniatae had to do in turns, the flock was attacked by wolves, and sixty sheep were killed. Evenius said nothing of the occurrence, but intended to purchase new sheep, and thus to make up for the loss. But the thing became known, and Evenius was brought to trial. He was deprived of his office, and his eyes were put out as a punishment for his carelessness and negligence. Hereupon the earth ceased to produce fruit, and the sheep of Helios ceased to produce young. Two oracles were consulted, and the answer was, that Evenius had been punished unjustly, for that the gods themselves had sent the wolves among the sheep, and that the calamity under which Apollonia was suffering should not cease until Evenius should have received all the reparation he might desire. A number of citizens accordingly waited upon Evenius, and without mentioning the oracles, they asked him in the course of their conversation, what reparation he would demand, if the Apolloniatae should be willing to make any. Evenius, in his ignorance of the oracles, merely asked for two acres of the best land in Apollonia and the finest house in the city. The deputies then said that the Apolloniatae would grant him what he asked for, in accordance with the oracle. Evenius was indignant when he heard how he had been deceived; but the gods gave him a compensation by bestowing upon him the gift of prophecy. (Herod. ix. 92-95; Conon. Narrat. 30, who calls him Peithenius instead of Evenius.) [L. S.]

EVE'ÑOR, a distinguished painter, was the father and teacher of PARRHASIUS. (Plin. xxxv. 9. s. 36. § 1; Suid., Harpocr., Phot., s. v.) He flourished about B. c. 420. [P. S.]

EVE'NOR (Evńvwp), a Greek surgeon, who apparently wrote on fractures and luxations, and who must have lived in or before the third century B. C., as he is mentioned by Heracleides of Tarentum (ap: Galen. Comment. in Hippocr. "De Artic." iv.

40. vol. xviii. pt. i. p. 736.) He is very possibly the same person who is mentioned by Pliny (H. N. xx. 73, xxi. 105), and whose work entitled "Curationes" is quoted by Caelius Aurelianus. (de Morb. Acut. ii. 16. p. 115; de Morb. Chron iii. 8. p. 478.) [W. A. G.]

EVE'NUS (Envos), the name of three mythical personages. (Hes. Theog. 345; Hom. I. ii. 692, ix. 557; Plut. Parall. Min. 40; Apollod. i 7. § 8.) [L. S.]

EVENUS (Εύηνος or Εὐηνός, but the former u more correct). In the Greek Anthology there are sixteen epigrams under this name, which are, however, the productions of different poets. (Brunck, Anal. vol. i. pp. 164-167; Jacobs, Anth. Graec vol. i. pp. 96-99.) In the Vatican MS. some of the epigrams are headed Evivou, the 7th is headed Envov 'Aokаλwvíтoυ, the 12th Evtvou 'Aonvalov, the 14th Eunvov ZIKEλITOU, and the last Einvov ypаμμатiкоv.

The best known poets of this name are two elegiac poets of Paros, mentioned by Eratosthenes (ap. Harpocrat. s. v. Envos), who says that only the younger was celebrated, and that one of them (he does not say which) was mentioned by Plato, There are, in fact, several passages in which Plato refers to Evenus, somewhat ironically, as at once a sophist or philosopher and a poet. (Apolog. Socr. p. 20, b., Phaed. p. 60, d., Phaedr. p. 267, a) According to Maximus Tyrius (Diss. xxxviii. 4. p. 225), Evenus was the instructor of Socrates in poetry, a statement which derives some countenance from a passage in Plato (Phaed. l. c.), from which it may also be inferred that Évenus was alive at the time of Socrates's death, but at such an advanced age that he was likely soon to follow him. Eusebius (Chron. Arm.) places him at the 80th Olympiad (B. c. 460) and onwards. His poetry was gnomic, that is, it formed the vehicle for expressing philosophic maxims and opinions. The first six of the epigrams in the Antho logy are of this character, and may therefore be ascribed to him with tolerable certainty. Perhaps, too, the fifteenth should be assigned to him.

The other Evenus of Paros wrote 'Epwτiká, as we learn from the express testimony of Artemidorus (Oneirocr. i. 5), and from a passage of Arrian (Epictet. iv. 9), in which Evenus is mentioned in conjunction with Aristeides. [See vol. i. p. 296.] A few other fragments of his poetry are extant. Among them is a line which Aristotle (Metaphys. iv. 5, Eth. Eudem. ii. 7) and Plutarch (Moral. ii. p. 1102, c.) quote by the name of Evenus, but which is found in one of the elegies of Theognis (vv. 467-474), whence it is supposed that that elegy should be ascribed to Evenus. There are also two hexameters of Evenus. (Aristot. Eth. Nicom. vii. 11.)

None of the epigrams in the Anthology are expressly assigned to this Evenus; but it is not unlikely that the 12th is his. If the 8th and 9th, on the Cnidian Aphrodite of Praxiteles, and the 10th and 11th, on Myron's cow, are his, which seems not improbable, then his date would be fixed. Otherwise it is very difficult to determine whether he lived before or after the other Evenus. As he was certainly less famous than the contemporary of Socrates, the statement of Eratosthenes that only the younger was celebrated, would imply that he lived before him and this view is maintained, in opposition to the general opinion of

scholars, in the Zeitschrift für die Alterthums | wissenschaft, 1840, p. 118.

Of the other poets of this name next to nothing is known beyond the titles, quoted above, in the Palatine Anthology. Jacobs conjectures that the Sicilian and the Ascalonite are the same, the name Σικελιώτου being a corruption of Ασκαλωνίτου, but he gives no reason for this conjecture. The epigrams of one of these poets, we know not which, were in the collection of Philip, which contained chiefly the verses of poets nearly contemporary with Philip himself.

(Wagner, de Evenis Poetis elegiacis, Vratisl. 1828; Schreiber, Disput. de Evenis Pariis, Götting. 1839; Souchay, Sur les Poètes élégiaques, in the Mém. de l'Acad. des Inscript. vol. x. p. 598; Schneidewin, Delect. Poes. Graec. eleg. vol. i. p. 133; Gaisford, Poet. Min. Graec. vol. iii. p. 277; Boissonade, Graec. Poet. p. 163; Jacobs, Anth. Graec. vol, xiii. pp. 893, 894; Fabric. Bibl. Graec. vol. i. p. 727.) [P.S.] EVE'RES (Evpns), a son of Pterelaüs, was the only one among his brothers that escaped in their fight with the sons of Electryon. (Apollod. ii. 4. § 5, &c.; comp. ALCMENE and AMPHITRYON.) There are two other mythical personages of this name. (Apollod. ii. 7. § 8, iii. 6. § 7.) [L. S.] EVERGETES (Evepyérns), the " Benefactor," was a title of honour, frequently conferred by the Greek states upon those from whom they had received benefits, and was afterwards assumed by many of the Greek kings in Egypt and other countries. [PTOLEMAEUS.]

EVERSA, a Theban, who joined Callicritus in opposing in the Boeotian assembly the views of Perseus, and was in consequence murdered with Callicritus by order of the king. (Liv. xlii. 13, 40.) [CALLICKITUS.]

E'VETES (Evéτns) and EUXE'NIDES (Edgevions), were Athenian comic poets, contemporary with Epicharmus, about B. c. 485. Nothing is heard of comic poetry during an interval of eighty years from the time of Susarion, till it was revived by Epicharmus in Sicily, and by Evetes, Euxenides, and Myllus at Athens. The only writer who mentions these two poets is Suidas (s. v. 'Enixapμos). Myllus is not unfrequently mentioned. [MYLLUS.] (Meineke, Hist. Crit. Com. Graec. p. 26.)

There is also a Pythagorean philosopher, Evetes, of whom nothing is known but his name. (Iamblich. Vit. Pyth. 36.) [P.S.] EUGAMON (Evyάuwv), one of the Cyclic poets. He was a native of Cyrene, and lived about B. c. 568, so that he was a contemporary of Peisistratus, Stesichorus, and Aristeas. His poem, which was intended to be a continuation of the Odyssey, and bore the title of Theyovía, consisted of two books or rhapsodies, and formed the conclusion of the epic cycle. It contained an account of all that happened after the fight of Odysseus with the suitors of Penelope till the death of Odysseus. The substance of the poem, which itself is entirely lost, is preserved in Proclus's Chrestomathia. (Comp. Eustath. ad Hom. p. 1796.) As Eugamon lived at so late a period, it is highly probable that he made use of the productions of earlier poets; and Clemens of Alexandria (Strom. vi. p. 751; comp. Euseb. Praep. Evang. x. 12) expressly states that Eugamon incorporated in his Telegonia a whole epic poem of Musaeus, entitled "Thesprotis."

Whether the Telegonia ascribed to the Lacedae monian Cinaethon was an earlier work than that of Eugamon, or whether it was identical with it, is uncertain. The name Telegonia was formed from Telegonus, a son of Odysseus and Circe, who killed his father. (Comp. Bode, Gesch. der Episch. Dichth p. 339, &c.) [L. S.]

EU'GENES (Edyévns), the author of an epigram, in the Greek Anthology, upon the statue of Anacreon intoxicated. (Brunck, Anal. vol. ii. p. 453; Jacobs, Anth. Graec. vol. iii. p. 158; Paus. i. 93. § 1.) The epigram seems to be an imitation of one by Leonidas Tarentinus on the same subject. (Brunck, Anal. vol. i. p. 230; Jacobs, Anth. Graec. vol. i. p. 163, No. xxxviii.) [P.S.]

EUGENIA'NUS (Evyeviavós), a physician in the latter half of the second century after Christ, a friend and contemporary, and probably also a pupil of Galen, with whom he was acquainted while they were both at Rome. (Galen. de Meth. Med. viii. 2. vol. x. p. 535, 536.) It was at his request that Galen was induced to resume his work "De Methodo Medendi," which he had begun to write for the use of Hieron, and which he had laid aside after his death. (Ibid. vii. 1. p. 456.) It was also at his request that Galen wrote his work "De Ordine Librorum Suorum." (vol. xiv. p. 49.) [W. A. G.]

M. EUGE'NICUS, a brother of Joannes Eugenicus, who was a celebrated ecclesiastical writer, none of whose works, however, has yet appeared in print. (Fabric. Bibl. Graec. vol. xi. p. 653.) M. Eugenicus was by birth a Greek, and in early life he was engaged as a schoolmaster and teacher of rhetoric. But his great learning and his eloquence raised him to the highest dignities in the church, and about A. D. 1436 he succeeded Josephus as archbishop of Ephesus. Two years later, he accompanied the emperor Joannes Palaeologus to the council of Florence, in which he took a very prominent part; for he represented not only his own diocese, but acted as proxy for the patriarchs of Antioch and Jerusalem. He opposed the Latin church with as much bitterness as he defended the rights of the Greek church with zeal. In the beginning of the discussions at the council, this disposition drew upon him the displeasure of the emperor, who was anxious to reunite the two churches, and also of the pope Eugenius. This gave rise to most vehement disputes, in which the Greeks chose Eugenicus as their spokesman and champion. As he was little acquainted with the dialectic subtleties and the scholastic philosophy, in which the prelates of the West far surpassed him, he was at first defeated by the cardinal Julian; but afterwards, when Bessarion became his ally, the eloquence of Eugenicus threw all the council into amazement. The vehemence and bitterness of his invectives against the Latins, however, was so great, that a report was soon spread and believed, that he was out of his mind; and even Bessarion called him an evil spirit (cacodaemon). At the close of the council, when the other bishops were ready to acknowledge the claims of the pope, and were ordered by the emperor to sign the decrees of the council, Eugenicus alone steadfastly refused to yield, and neither threats nor promises could induce him to alter his determination. The union of the two churches, however, was decreed. On his return to Constantinople, he was received by the people with the greatest enthusiasm, and the most extravagant veneration was paid him. Dur

ing the remainder of his life he continued to oppose the Latin church wherever he could; and it was mainly owing to his influence that, after his death, the union was broken off. For, on his death-bed in 1447, he solemnly requested Georgius Scholarius, to continue the struggle against the Latins, which he himself had carried on, and Georgius promised, and faithfully kept his word. The funeral oration on Eugenicus was delivered by the same friend, Georgius.

M. Eugenicus was the author of many works, most of which were directed against the Latin church, whence they were attacked by those Greeks who were in favour of that church, such as Joseph of Methone, Bessarion, and others. The following are printed either entire or in part. 1. A Letter to the emperor Palaeologus, in which he cautions the Greeks against the council of Florence, and exposes the intrigues of the Latins. It is printed, with a Latin version and an answer by Joseph of Methone, in Labbeus, Concil. vol. xiii. p. 677. 2. A Circular, addressed to all Christendom, on the same subject, is printed in Labbeus, l. c. p.740, with an answer by Gregorius Protosyncellus. 3. A Treatise on Liturgical Subjects, in which he maintains the spiritual power of the priesthood. It is printed in the Liturgiae, p. 138, ed. Paris, 1560. 4. A Profession of Faith, of which a fragment, with a Latin translation, is printed in Allatius, de Consensu, iii. 3. § 4. 5. A Letter to the emperor Palaeologus, of which a fragment is given in Allatius, de Synodo Octava, 14, p. 544. His other works are still extant in MS., but have never been published. A list of them is given by Fabricius. (Bibl. Graec. vol. xi. p. 670, &c.; comp. Cave, Hist. Lit. vol. i. Appendix, p. 111, &c.) [L. S.]

EUGENIUS, an African confessor, not less celebrated for his learning and sanctity than for the courage with which he advocated the doctrines of the orthodox faith during the persecution of the Arian Vandals towards the close of the fifth century. At first tolerated by Hunneric, who acquiesced in his elevation to the see of Carthage in A. D. 480, he was subsequently transported by that prince, after the stormy council held in February A. D. 484, to the deserts of Tripoli, from whence he was recalled by the tardy clemency of Gundamund, but eight years afterwards was arrested, tried and condemned to death by Thrasimund, who, however, commuted the sentence to banishment. The place fixed upon was Vienne in Languedoc, where Alaric at that period held sway. Here Eugenius founded a monastery near the tomb of St. Amaranthus, where he passed his time in devout tranquillity until his death on the 13th of July A. D. 505.

Under the name of Eugenius we possess a confession of faith drawn up in accordance with the doctrines recognised by the council of Nicaea, and presented on the part of the orthodox African prelates to Hunneric, under the title, Professio fidei Catholicorum episcoporum Hunerico regi oblata. It will be found in the Bibl. Max. Patr. Lugdun. 1677, vol. viii. p. 683, and an account of its contents in Schröck, Kirchengeschichte, vol. xviii. p. 97. Gennadius mentions several other works by this author, but they no longer exist. For the original documents connected with the Vandal persecution see Victor Vitensis de persecutione Vandalica " with the notes of Ruinart, Paris, 1694; the "Vita S. Fulgentii " in the Bibl. Max. Patr. Lugdun.

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1677, vol. ix., p. 4; and Procopius, De Bello Van dalico, i. 7, &c. [W. R.] EUGENIUS, who was bishop of Toledo from A. D. 646 to 657, is mentioned under DRACONTIUS as the editor and enlarger of the work by Dracontius upon the Creation. He is known also as the author of thirty-two short original poems composed on a great variety of subjects, chiefly however moral and religious, in heroic, elegiac, trochaic, and sapphic measures. These were pub lished by Sirmond at Paris, 8vo. 1619, will be found also in the collected works of Sirmond (Paris 1696 and Venice 1728), in the Bibl. Patr. Max. Lugdun. 1677, vol. xii. p. 345, and in the edition of Dracontius by Rivinus, Lips. 1651. Two Epigrams by Eugenius-one on the invention of letters, the other on the names of hybrid animals, are contained in the Anthologia Latina of Burmann, ii. 264, v. 164, or n. 386, 387, ed. Meyer. [W. R.]

EUGENIUS, praefectus praetorio Orientis in A. D. 547 or 540. He was the author of an Edict concerning the accounts of publicans, which is inserted in the collection of the Edicta praefectorum praetorio. (Biener, Geschichte der Novellen Justinians. p. 532; Zachariae, Anecdota, p.261.) [J. T. G.]

EUGENIUS, a Greek physician, of whom it is only known that he must have lived some time in or before the first century after Christ, as one of his medical formulae is quoted by Andromachus. (ap. Galen. de Compos. Medicam. sec. Locos, vii. 6. vol. xiii. p. 114.) He is also quoted by Gariopontus (de Febr. c. 7), from which it would appear either that some of his works were extant in the eleventh century, or that some sources of information concerning him were then to be had which do not now exist. [W. A. G.]

EU'GEON (Evyéwv or Evyaíwv), of Samos, one of the earliest Greek historians mentioned by Dionysius of Halicarnassus. (Jud. de Thucyd. 5; comp. Suid. s. v.) [L. S.]

EUGESIPPUS (Evyhσiros), the author of a work on the distances of places in the Holy Land, of which a Latin translation is printed in Leo Allatius' ZvuμKTά. He lived about A. D. 1040, but no particulars are known about him. [L. S.]

EUGRAMMUS. [EUCHEIR, No. 2.] EUGRA'PHIUS, a Latin grammarian, who is believed to have flourished as late as the end of the tenth century, is the author of a few unimportant notes upon Terence, referring chiefly to the prologues. They were first published by Faernus (Florent. 8vo. 1565), were subsequently improved and enlarged by Lindenbrogius (4to. Paris, 1502, Francf. 1623) and Westerhovius (Hag. Com. 4to. 1726), and are given in all the more complete editions of the dramatist. We hear also of a MS. in the Bibliothèque du Roi at Paris, intitled Commentum in Terentium, bearing the name of Eugraphius, which Lindenbrogius did not think worth publishing. [W. R.]

EU'HODUS, a freedman of the emperor Septimius Severus and tutor to Caracalla, who was nursed by his wife Euhodia. At the instigation of the young prince he contrived the ruin of the too powerful Plautianus [PLAUTIANUS]; but although loaded with honours on account of this good service, he was put to death in A. D. 211, almost immediately after the accession of his foster-son, from a suspicion, probably, that he entertained friendly feelings towards the hated Geta. When Tertulliar