EUNA'PIUS, a Byzantine historian and sophist, was born at Sardes, in Lydia, in, 347. He began his studies under Chrysanthius the Sophist, by whose advice he is said to have composed the lives of some philosophers and physicians. In his sixteenth year he left Asia for Athens to attend the lectures of Promrealus, by whom he appears to have been subsequently treated with the utmost kindness. After attending Proeresius for five years he meditated a journey to Egypt, in imitation, as Hadrian Junius says, of Plato and Eudoxua : this intention however he was prevented from fulfilling. Ho practised medicine with considerable repute, and distinguished himself by ardent Neoplatonism, and a vehement antipathy to Christianity. Besides his biographical works, he wrote a continuation of Dexippus's history, from the reign of Claudius Gothieus, where he quitted it, to the year 404. All that remain of his historical works are contained in the edition of the 'Byzantine Historians' by Niebuhr and Bekker, vol. i. [HTZANTTNE HISTORIANS.) There is a oomplete edition of the work. of Eunapius by Boissonade in 2 vols. 8vo, Amsterdam, 1822, with Wyttenbach's notes, and a life by Hadriau Juuius. (See I'hotius, codd. 77, 219 ; Suidas, under the word Kcevaecier7res; and Eunapina in his life of Promresius.) EUNO'IllUS, one of the chiefs of the Arian sect during the greater part of the 4th century, was a native of the town of Dacors in Cappa docia, and at first was a lawyer. It is said that he also followed for some time the military profession. Ile then became a disciple of hitIus, under whom ho very successfully studied the doctrinal theory of Christianity as understood by the Anti-Trinitarians. At Antioch he was ordaiued a deacon, and about 360 was elected Bishop of Cyzicum. The divinity of Christ was at this period the all-absorbing subject of ecclesiastical controversy. The Trinitarians contended for the Athauasinn or llomoousiau doctrine (from bp,00uctfor, of the same essence'), against the Semi-Arians, who held the Ilomoiousian doctrine (from oncnoLeter, ' of the like essence '), and against the doctrine of the Anotnoiaus (from itvoiaoics, ' of a different essence '). lu defence of the Anomoian theory, or as it Is by some called the Eunomian Eunomiva being asserted to have originated it—or that of unmodified Arianism, Eunoniiiis exerted a high degree of natural abilities, asserting the impossibility of two principles iu a simple substance, one of which is generated from the other, and exhibits the relation of a sou to his father. The divine essence, he said, is necessarily characterised by oneness and indivisibility; the persons of the Godhead, like the divine attributes of wisdom, justice, mercy, &c., are merely names of ideal distiuctiona of the one Supreme Rescuer, as considered in its different relations with exterior objects; and it is contradiction and manifest absurdity to suppose this simple essence to consist of a plurality of principles or parts. In reply to these psychological subtleties, the advocates of the Trinitariau doctrine alleged the total incomprehen sibility of the nature of God. (St. 13m-il,'Epist,' 166 ; St. Chrysestorn, 'De IncomprehensibilitateDei Natural') I:enemies still acknowledged a father, son, and holy spirit, but the father as supreme, eternal, and distinct; the son as generated from the father, and the holy spirit as generated from the son. In the ceremony of baptism he dipped only the head and shoulders, regarding the lower parte of the body as disreputable, and unworthy of immersion in the holy water; and it is said he taught that those who faithfully adhered to his own theory of Christian doctrine might commit any degree of sin without iucur ring the danger of perdition ; but this is probably a misrepresentation by hie opponents, who also accuse him of being an Antinoinian, that is, oue of those who reject the 3losaio law. (Theodoret, ' 1.
4, o. 3 ; St. Augustin, ' Da Hams. ;' Epiphanies,' 76; Baronies, 'ad au.,' 356.) Euuomiue experienced a great severity of persecution without swerving in any degree from the Arian tenets with which ho commenced his career. Ile was thrice banished from his episcopal see; first, by Constantius to Phrygia ; then by Valens to Mauritania; and lastly, by Theodosius to the island of Naxos: however, he died In peace, at a very advanced age, in the year 894. Most of hie works are lost, including a copious commentary on the Epistle to the Romans' in 7 vols., and numerous letters. Two of his prineipel treatises are printed in tho ' Bibliotheca Orteca' of Fabrieius in Greek and Latin (tom. 8, pp. 235.305) A Confession of Faith,' presented in 383 to the Emperor Theodosius; and an 'Apologetio Dineen.° ' in 28 chapters. (Cave, Prim. Christianity, part 2, c. 11 ; Pluquet, Dice. de Heretics; Broughton, Historical Diet. ; Dr. A. Clarke, Suocusion of Sac. Lit., vol. f, p. 318; Basnago, in Canisius, i. 172.) EUPtIltA'NOtt, of the Isthmus of Corinth, or the Isthmian, as Pliny terms him, was oue of the most celebrated of the ancient Greek artists ; he was the contemporary of Apelles and Praxiteles, and flourished during the aecond half of the 4th century before Christ, from about B.C. 360 to 320. He was equally celebrated as painter and as statuary, and, saya Pliny, waa in all things excellent, and at all times equal to himself. Euphranor, continues Pliny, was the first to repre sent heroes with dignity ; and first used symmetry, where symmetry probably maana as much a general keeping of design as correctness of proportions. One peculiarity of his design was a large and muscular limb in proportion to the body. It was this character of his figures probably, as well as colour, that he alluded to, when he said, in reference to two pictures of Theseus by Parrhasiva and by himself, that his own had fed upon beef, while that of Parrhasius had been fed upon roses : the picture of Euphranor probably resembling more nearly the figure of a Greek athlete, while that of Parrhasius was more in accordance with the ideal form of a divinity, as we find them expressed in the Theseua of the Parthenon and the Apollo Belvedere respectively, and in many other Greek statues. [Psetaaastus.] There are notices of many of Euphranor'a works both in painting and in sculpture. He painted in encaustic. There were three noble pictures by him at Ephesus—a group of philosophers in consultation, clothed in the pallium ; a general sheathing his sword, probably a portrait ; and the feigned insanity of Ulysses. His moat celebrated works however were a picture of the ' Twelve Gods,' and a 'Battle of Mantinea,' painted in the Ceramiens at Athens. The latter was painted, according to Plutarch, with a degree of inapiration; it repre sented Gryllus, the son of Xenophon, at the bead of some Athenian horse, defeating the Bteotians under Epaminmadaa, who is said to have been slain by Gryllus : Plutarch, Pliny, and Pausanias call it a cavalry fight : it took place B.C. 362. Euphranur'a most celebrated work in sculpture was a statue of Paris, which was praised, says Pliny, for showing at the same time the judge of the goddesses, the lover of Helen, and even the slayer of Achilles. Pliny mentions also several statues by Enphranor, which were at Rome. He left writings on symmetry and on colours. (Pliny, Hist. Nat., xxxiv. 8, 19; xxxv. 40; Quintilian, Inst. Orator., xis 10, 3; Plutarch, De Mom Athen., 2; Pausanias, i. 8; Eustathius, Ad Iliad., i. 529; Valerius Maximus, viii. ii. 5.)