Page:EB1911 - Volume 09.djvu/995

Rh born here. Towards the end of the 18th century Eutin acquired some fame as the residence of a group of poets and writers, of whom the best-known were Johann Heinrich Voss, the brothers Stolberg, and Friedrich Heinrich Jacobi. In the neighbourhood is a beautiful tract of country, rich in beech forests and fjords, known as “the Holstein Switzerland,” largely frequented in summer by the Hamburgers.

Eutin was, according to tradition, founded by Count Adolf II. of Holstein. In 1155 it fell to the bishopric of Lübeck and was often the residence of the prelates of that see. After some vicissitudes of fortune during the middle ages and the Thirty Years’ War, it came into the possession of the house of Holstein, and hence to Prussia in 1866.

EUTROPIUS, Roman historian, flourished in the latter half of the 4th century He held the office of secretary (magister memoriae) at Constantinople, accompanied Julian on his expedition against the Persians (363), and was alive during the reign of Valens (364–378), to whom he dedicates his history. This work (Breviarium historiae Romanae) is a complete compendium, in ten books, of Roman history from the foundation of the city to the accession of Valens. It was compiled with considerable care from the best accessible authorities, and is written generally with impartiality, and in a clear and simple style. Although the Latin in some instances differs from that of the purest models, the work was for a long time a favourite elementary school-book. Its independent value is small, but it sometimes fills a gap left by the more authoritative records. The Breviarium was enlarged and continued down to the time of Justinian by (q.v.); the work of the latter was in turn enlarged by Landolfus Sagax (c. 1000), and taken down to the time of the emperor Leo the Armenian (813–820) in the Historia Miscella.

Of the Greek translations by Capito Lycius and Paeanius, the version of the latter is extant in an almost complete state. The best edition of Eutropius is by H. Droysen (1879), containing the Greek version and the enlarged editions of Paulus Diaconus and Landolfus; smaller critical editions, C. Wagener (1884), F. Rühl (1887). J. Sorn’s Der Sprachgebrauch des Historikers Eutropius (1892) contains a systematic account of the grammar and style of the author. There are numerous English school editions and translations.

EUTYCHES (c. 380–c. 456), a presbyter and archimandrite at Constantinople, first came into notice in 431 at the council of Ephesus, where, as a zealous adherent of (q.v.) of Alexandria, he vehemently opposed the doctrine of the (q.v.). They were accused of teaching that the divine nature was not incarnated in but only attendant on Jesus, being superadded to his human nature after the latter was completely formed. In opposition to this Eutyches went so far as to affirm that after the union of the two natures, the human and the divine, Christ had only one nature, that of the incarnate Word, and that therefore His human body was essentially different from other human bodies. In this he went beyond Cyril and the Alexandrine school generally, who, although they expressed the unity of the two natures in Christ so as almost to nullify their duality, yet took care verbally to guard themselves against the accusation of in any way circumscribing or modifying his real and true humanity. It would seem, however, that Eutyches differed from the Alexandrine school chiefly from inability to express his meaning with proper safeguards, for equally with them he denied that Christ’s human nature was either transmuted or absorbed into his divine nature. The energy and imprudence of Eutyches in asserting his opinions led to his being accused of heresy by Domnus of Antioch and Eusebius, bishop of Dorylaeum, at a synod presided over by Flavian at Constantinople in 448. As his explanations were not considered satisfactory, the council deposed him from his priestly office and excommunicated him; but in 449, at a council held in Ephesus convened by Dioscurus of Alexandria and overawed by the presence of a large number of Egyptian monks, not only was Eutyches reinstated in his office, but Eusebius, Domnus and Flavian, his chief opponents, were deposed, and the Alexandrine doctrine of the “one nature” received the sanction of the church. This judgment is the more interesting as being in distinct conflict with the opinion of the bishop of Rome—Leo—who, departing from the policy of his predecessor Celestine, had written very strongly to Flavian in support of the doctrine of the two natures and one person. Meanwhile the emperor Theodosius died, and Pulcheria and Marcian who succeeded summoned, in October 451, a council (the fourth ecumenical) which met at (q.v.). There the synod of Ephesus was declared to have been a “robber synod,” its proceedings were annulled, and, in accordance with the rule of Leo as opposed to the doctrines of Eutyches, it was declared that the two natures were united in Christ, but without any alteration, absorption or confusion. Eutyches died in exile, but of his later life nothing is known. After his death his doctrines obtained the support of the Empress Eudocia and made considerable progress in Syria. In the 6th century they received a new impulse from a monk of the name of Jacob, who united the various divisions into which the Eutychians, or (q.v.), had separated into one church, which exists at the present time under the name of the Jacobite Church, and has numerous adherents in Armenia, Egypt and Ethiopia.

See R. L. Ottley, The Doctrine of the Incarnation, ii. 97 ff.; A. Harnack, History of Dogma, iv. passim; F. Loofs, Dogmengeschichte (4th ed., 1906), 297 f., and the art. in Herzog-Hauck, ''Realencyk. für'' ''prot. Theol.'', with a full bibliography.

EUTYCHIANUS, pope from 275 to 283. His original epitaph was discovered in the catacombs (see Kraus, Roma sotterranea, p. 154 et seq.), but nothing more is known of him.

EUTYCHIDES, of Sicyon in Achaea, Greek sculptor of the latter part of the 4th century, was a pupil of Lysippus. His most noted work was a statue of Fortune, which he made for the city of Antioch, then newly founded. The goddess, who embodied the idea of the city, was seated on a rock, crowned with towers, and having the river Orontes at her feet. There is a small copy of the statue in the Vatican (see ). It was imitated by a number of Asiatic cities; and indeed most statues of cities since erected borrow something from the work of Eutychides.

 EUYUK, or (the eu pronounced as in French), a small village in Asia Minor, in the Angora vilayet, 12 m. N.N.E. of Boghaz Keui (Pteria), built on a mound which contains some remarkable ruins of a large building—a palace or sanctuary—anterior to the Greek period and belonging to the same civilization as the ruins and rock-reliefs at Pteria. These ruins consist of a gateway and an approach enclosed by two lateral walls, 15 ft. long, from the outer end of which two walls return outwards at right angles, one to right and one to left. The gateway is flanked by two huge blocks, each carved in front into the shape of a sphinx, while on the inner face is a relief of a two-headed eagle with wings displayed. Of the approach and its returning walls only the lower courses remain: they consist of large blocks adorned with a series of bas-reliefs similar in type to those carved on the rocks of Boghaz Keui. Behind the gateway is another vestibule leading to another portal which gives entrance to the building, the lateral walls and abutments of the portal being also decorated with reliefs much worn. These reliefs belong to that pre-Greek oriental art generally called Hittite, of which there are numerous remains in the eastern half of the peninsula. It is now generally agreed that the scenes represented are religious processions. On the left returning wall is a train of priestly attendants headed by the chief priest and priestess (the latter carrying a lituus), clad in the dress of the deities they serve and facing an altar, behind which is an image of a bull on a pedestal (representing the god); then comes an attendant leading a goat and three rams for sacrifice, followed by more priests with litui or musical instruments, after whom comes a bull bearing on his back the sacred cista (?). On the lateral walls of the approach we have a similar procession of attendants headed by the chief priestess and priest, who pours a libation at the feet of the goddess seated on her throne; while on the right returning wall are fragments of a third procession approaching another draped figure of the goddess on her throne (placed at the angle opposite the bull on the pedestal), the train being again brought up by a bull.

These are all scenes in the ritual of the indigenous naturalistic