Page:Dictionary of Christian Biography and Literature (1911).djvu/367

 and other court bishops, had consequently, at the close of 449, dismembered the diocese of Tyre and assigned five churches to the formerly suffragan see of Berytus (Labbe, iv. 542-546). Photius, disregarding this, and continuing to consecrate bishops for these churches, was excommunicated by Anatolius, and the prelates he had consecrated were deposed and degraded by Eustathius (ib. 530). Photius submitted to this interference on the threat of deposition, protesting that he did so by constraint. The council supported him, maintained the ancient prerogatives of the metropolitical see of Tyre, and pronounced the acts of Eustathius void.

When in 457 the emperor Leo, anxious to give peace to the church of Alexandria, dealt with the intrusion of Timothy Aelurus, Eustathius was consulted, and joined in the condemnation of that intruding patriarch (ib. 890). The church built by Eustathius at Berytus is described by Zacharias Scholasticus as de mundi opificio. Tillem. ''Mém. eccl. xv.; Le Quien, Oriens Christ.'' ii. 818; Cave, ''Hist. Lit.'' i. 440.

[E.V.]

Eustochium, 3rd daughter of, the friend of Jerome, from whose writings all that is known of her is gathered. Born probably c. 370, she had shared from her earliest days the ascetic views of her mother, and was confirmed in them by frequenting the house of Marcella (Hieron. i. 952, ed. Vallarsi). Her uncle Hymettius, with his wife Praetextata (see Thierry's St. Jérôme, i. 161), endeavoured to wean her from these by inviting her to their house, changing her attire, and placing her among the mirrors and the flattery of a patrician reception-room (Hieron. i. 394, 683); but she resisted their seductions and took the vow of perpetual virginity, being the first Roman lady of noble birth to do so (i. 394). Jerome addressed to her his celebrated treatise de Virginitate Servandâ (i. 88), in which vivid pictures of Roman society enforce the superior sanctity of the state of virginity. This treatise excited great animosity against Jerome, and was one cause of his leaving Rome and returning to Palestine. Paula and Eustochium resolving to go there also, embarked in 385 at Portus. At Bethlehem they built and managed the hospice and convent, and from her mother's death in 404 Eustochium was its head till her own death in 418, two years before that of Jerome. Many passages in Jerome's writings give a picture of her character and manner of life. Small in stature (i. 290), she had great courage and decision of character (i. 394), and followed the ascetic teaching of Jerome and her mother with unwavering confidence and enthusiasm (i. 402, 403). She spoke Greek and Latin with equal facility, and learnt Hebrew to sing the Psalms in the original (i. 720). Jerome praises her skill in the training of virgins, whom she led in all acts of devotion (i. 290) and to whom she set an example by undertaking all menial offices (i. 403). She was eager to increase her knowledge of the Scriptures, and to her importunity Jerome ascribes the writing of many of his commentaries, which were dedicated to her and her mother, and afterwards to her and her niece the younger Paula, who, with the younger Melania, was her coadjutor in her convent work and her study of Scripture. She is reckoned a saint in the Roman church, her festival being Sept. 28.

[W.H.F.]

Eustochius (6), patriarch of Jerusalem, in succession to Peter, and, according to Papebroch, from 544 to 556. On the death of Peter, Eustochius, oeconomus of the church of Alexandria but residing at Constantinople, was favoured by the emperor Justinian in preference to Macarius, an Origenist, who had been first elected. At the synod of Constantinople, 553 Eustochius was represented by three legates, Stephanus bp. of Raphia, Georgius bp. of Tiberias, Damasus bp. of Sozusa or Sozytana (Mansi, ix. 173 c.); and when the acts m condemnation of Origenism were sent by the emperor to Jerusalem, all the bishops of Palestine except Alexander of Abila confirmed them. But in the monasteries of that province, and especially in that named the New Laura, the partisans of the proscribed opinions grew daily more powerful, notwithstanding the resolute efforts of the patriarch against them. In 555, after eight months of persistent admonition, Eustochius went in person, with the dux Anastasius, to the New Laura, and forcibly expelled the whole body, replacing them by 60 monks from the principal laura and 60 from other orthodox monasteries of the desert, under the prior Joannes. Origenism was thus rooted out of Palestine. According to Victor Tununensis, Eustochius was removed from the patriarchate, and Macarius restored. Cyrillus Scythopol. in Coteler. ''Monum. Eccles. Graec.'' iii. 373; Evagr. H. E. iv. 37, 38; Victor Tunun. in ''Patr. Lat.'' lxviii. 962 ; Theoph. Chronog. 6060; Papebroch, ''Patriarch. Hierosol.'' in Boll. Acta SS. Intro. to vol. iii. of May, p. xxvii.; Le Quien, ''Or. Chr.'' iii. 210. Pagi (ann. 561 iii.) discusses the chronology. See also Clinton, F. R. 537, 557.

[C.H.]

Euthalius (5), a deacon of Alexandria, afterwards bp. of Sulca; fl. 459. This date is confirmed by the fact that his works are dedicated to Athanasius the Younger, who was bp. of Alexandria about that time. Euthalius appears to have been then a deacon, devoted to the study of the N.T. text. He is now best known as the author of the Euthalian Sections.

The books of N.T. were written without any division into chapters, verses, or words. The first steps towards such a convenient division seem to have proceeded from the wish for easy reference to parallel passages. This was done by what are known as the Ammonian Sections, together with the Eusebian Canons. [ .] Ammonius of Alexandria, in the 3rd cent., is generally credited with dividing the gospels into sections, but the principle had not been applied to other books of N.T. Euthalius introduced a system of division into all those not yet divided, except the Apocalypse, which spread rapidly over the whole Greek church and has become, by its presence or absence, a valuable test of the antiquity of a MS. In the Epp. of St. Paul, Euthalius tells us, he adopted the scheme of a certain "father," whose name is nowhere given. But by his other labours, and the further critical apparatus which he supplied, Euthalius procured for it the acceptance it soon obtained. In Romans there were 19 capitula; in Galatians, 12; in Ephesians, 10; in I. Thessalonians, 7;