Page:Catholic Encyclopedia, volume 5.djvu/677

 EUGIPPIUS

603

EULOGIUS

Word he was imitated by the members of his flock, many of whom were exiled with him, after he had ad- mitted Vandals into the Catholic Church, contrary to royal edict, and had worsted in argument Arian theo- logians, whom the king pitted against the Cathohcs. Both sides claimed the name "Catholic", the Arians calling their opponents " Homoousians". The con- ference was held some time between 481 and February, 484, and ended by the withdrawal of the chief Arian bishop on the plea that he could not speak Latin. The Arians being enraged, Huneric persecuted the Catho- hcs, exiling forty-six bishops to Corsica, and three hundred and two to the African deserts. Among the latter was Eugenius, who under the custody of a ruf- fian named Antonius dwelt in the desert of Tripoli. On setting out he wrote a letter of consolation and exhor- tation to the faithful of Carthage which is still extant m the works of Gregory of Tours (P. L., LVII, 769- 71). Gunthamund, who succeeded Huneric allowed Eugenius to return to Carthage and permitted him to reopen the churches. After eight years of peace Thrasamund succeeded to the throne, revived the per- secution, arrested Eugenius, and condemned him to death, but commuted the sentence into exile atVienne, near .\lbi (Languedoc), where the Arian Alaric was king. Eugenius built here a monastery over the tomb of St. Amaranthus, the martyr, and led a penitential life till his death. He is said to have miraculously cured a man who was blind.

He wrote: "Expositio Fidei CathoUca?", demanded of him by Huneric, probably the one submitted by the Catholic bishops at the conference. It proves the con- substantiality of the Word and Divinity of the Holy Ghost. He wTote also an " Apologeticus pro Fide"; "Altercatio cum Arianis", fragments of which are quoted by Victor de Vita; also pleas for the Catholics, addressed to Huneric or his successors. His letter to the faithful of Carthage has been mentioned above.

Victor de Vita, Historia persecutionis VandalictB in P. L., LVIII; .4c/a SS.. 13 July; Gennadius, DcBirts t«u«(r.. c. xc\-ii: RoHRB\CHER. Hi^t. Univ. de VEglise CtUholique (Paris, 1857), VlII, 384-400; Bardexhewer, Patrology, tr. Sh.vh.\n (Frei- burg. 1908), 615.

M.AJIK J. McNE.Ui.

Eugippius. See Sevbrinus, S.unt.

Eulalia of Barcelona, Saint, a Spanish martyr in the persecution of Diocletian (12 Feb., 304), patron of the cathedral and city of Barcelona, also of sailors. The -\cts of her life and martyrdom were copied early in the twelfth century, and with elegant conciseness, by the learned ecclesiastic Renallus Grammaticus (Bol. acad. hist., Madrid, 1902, XLI, 253-55). Their chief historical source is a Latin hymn of the middle of the seventh century by Quiricus, Bishop of Barce- lona, friend and correspondent of St. Ildephonsus of Toledo and of Tajo, Bishop of Saragossa. This hymn, identical with that of Prudentius (Peristephanon, III) for the feast of St. Eulalia of Merida (10 Dec, 304), was preserved in the Visigothic ("hurch and has reached us through the Mozarabic Liturgy.

There is no reason to doubt the existence of two dis- tinct .saints of this name, despite the over-hasty and hypercritical doubts of .some. The aforesaid Quiricus of Barcelona and Oroncius of Merida were present at the tenth council of Toledo (656). The latter had al- ready foun<led (651) a convent of nuns close by the ba.silica of the celebrated martyr of his episcopal city, had written a rule for its guidance, and given it for abbess the noble lady Eugenia. Quiricus now did as much for the basilica and .sepulchre of the martyr of Barcelona, clo.se to whom he wished to be buried, as we read in the last lines of the hymn. The inscrip- tions on many Visigothic altars show that they con- tained relics of St. Eulalia; except in the context, how- ever, they do not distinguish between the martyr of Barcelona and the one of Merida. On an altar in the village of Morera, Province of Badajoz, we find enu-

merated consecutively Sts. Fructuosus and Augurius (Tarragona), St. Eulalia (Barcelona), St. Baudihus (Nimes), and St. Paulus (Xarbonne). The Visigothic archajology of Eastern Spain has been hitherto poor in hagiological remains; nevertheless, a trans-Pyrenean inscription found at Montady near Beziers mentions a basilica dedicated to the martyrs Sts. Vincentius, lines, and Eulalia (of Barcelona). Until 23 Nov., 874, the body of the Barcelona martjT reposed outside the wallsof the city in the church of Santa Maria del Mar. On that date both the body and the tomb were trans- ferred to his cathedral by Bishop Frodoinus. In mem- ory of this act he set up an inscription yet preserved in the Museo Provincial of Barcelona (no. 864) ; see also volume XX of Florez, " Espaiia Sagrada ", for a repro- duction of the same. Not long before this the martyr, St. Eulogius, having occasion to defend the martjTs of Cordova for their spontaneous confession of the Chris- tian Faith before the Mussulman magistrates, quoted the example of St. Eulalia of Barcelona, and referred to the ancient Acts of her martyrdom. Her distinct personality is also confirmed by the existence of an ancient church and monastery in Cordova tliat bear the name of the Barcelona martyr; this important evi- dence is borne out by the Jlozarabic calendars exam- ined by the learned Dom Ferotin (below).

Acta SS. Feb. 12, II. 576-80; Florez, Espana Sagrada. XIII, XXIX; HuBNER, Inscrtptwne^ Hispanice Chri.^tianw (Berlin, 1900). nos.S7, 80, 89, 178, 334, 374, 519; Ferotin, Liber Ordi- num\n Mm. Ecd. Lilurgica (Paris, 1904), V, 449-503, 767; Fita, Bolrlin de la Real .Academia de la Hisloria (Madrid), 1900-03, XXV, 53-55; XXXVII, 347; XLI, 2.53; XLIII. 50, 250, 449; P. L., LX, 643; LXXXIX, 1033, 1100; Anonymi Libcllus de vitis ei miraculis patrum EmeriteTViium Paulo diacono Emeritcnsi vulgo inscriptus etc., ed. de iSmedt in Hagiogr. Bolland. (Brus- sels, 1SS4); Cams, Kircheng. Spaniens (1862), I, 306.

F. FiTA.

Eulalius, Anti-pope. See Boniface I.

Eulogia (Greek ei\oyla, "a. blessing"). — The term has been applied in ecclesiastical usage to the object blessed. It was occasionally used in early times to signify the Holy Eucharist, and in this sense is espe- cially frequent in the writings of St. Cj-ril of Alexan- dria. The origin of this use is doubtless to ba found in the words of St. Paul (I Cor., x, 16): t6 irorripiov rijs ei\oyLa.s 6 €i\oyoOfjLev. But the more general use is for such objects as bread, wine, etc., which it was cus- tomary to distribute after the celebration of the Di- vine Mysteries. Bread so blessed, we learn from St. Augustine (De peccat. merit., ii, 2G), was custom- arily distributed in his time to catechumens, and he even gives it the name of sacramentum, as having re- ceived the formal blessing of the Church : " Quod ac- ceperunt catechumeni, quamvis non sit corpus Christi, sanctum tainen est, et sanctius quam cibi qui- bus alimur, quoniam sacramentum est" (What the catechumens receive, though it is not the Body of Christ, is holy — holier, indeed, than our ordinarj' food, since it is a sacramentum). For the extension of this custom in later ages, see Antidoron; Bread, Litur- gical Use of.

The word eulogin has a special use in connexion with monastic life. In the Benedictine Rule monks are for- bidden to receive "litteras, eulogias, vel qutelibet munuscula" without the abbot's leave. Here the word may be used in the sense of blessed bread only, but it seems to have a wider signification, and to des- ignate any kind of present. There was a custom in monasteries of distributing in the refectories, after Ma.ss, the eulogi;t! of breail blessed at the Mass.

At.BEapiNE, Dc vel. ere. rilih„.i (Paris, 1623); Ducangb, Glosmriiim med. et inf. lalinitalis, ed. Favre (Niort, 1883-88); DE Vert, Cmmonies de I'Eglise.

Arthur S. Barnes.

Eulogius of Alexandria, Saint, patriarch of that see from 5S0 to 607. He was a successful combatant of the heretical errors then current in Egypt, notably the various phases of Monophysitism. He was a