He lived at first on good terms with Rufinus, who, however, afterwards accused him of having come to Rome "to bark against him." Rufinus was then engaged in translating the περί ἀρχῶν of Origen for the use of his friends, leaving out some of the most objectionable passages. Eusebius sent a copy of this to Bethlehem, where Jerome denounced it as a mistranslation. Rufinus replied that Eusebius had obtained an imperfect copy, either by bribing the copyist or by other wrong means, and had also tampered with the MS. St. Jerome, however, vehemently defends his friend from these accusations (cont. Ruf. iii. 5). Pope Anastasius being entirely ignorant of Origen and his teaching, Eusebius, together with Marcella and Pammachius, brought before him certain passages from Origen's writings (Anastasius ad Simplicianum in Jerome,Ep. 95, ed. Vall.), which so moved him that he at once condemned Origen and all his works. Eusebius being about to return to Cremona in 400, the pope charged him in the letter just quoted to Simplicianus, bp. of Milan, and he there set forth the same passages of Origen which he had laid before the pope. He was confronted, however, by Rufinus, who declared these passages to be false; and Eusebius continued his journey without having induced Simplicianus to condemn Origen. After this we hear nothing of Eusebius for some 20 years. He appears to have remained in Italy supporting Jerome's interests and corresponding with him. At the extreme end of Jerome's life we still find Eusebius writing to him and sending him books relating to the Pelagian heresy (ad Alyp. et Aug. Ep. 143), and receiving from Jerome the last of his Commentaries, that on Jeremiah (Prol. to Comm. on Jer. in vol. iv. 833).
[W.H.F.]
Eusebius (126), eunuch, and grand chamberlain under Constantius II. Socrates (ii. 2, 16) relates that, after the death of Constantine in 337, Eusebius of Nicomedia and Theognis of Nicaea, bestirring themselves on behalf of the Arians, made use of a certain presbyter in high favour with Constantius, who had before been instrumental in recalling Arius from exile. He persuaded Eusebius the head chamberlain to adopt Arian opinions, and the rest of the chamberlains followed, and prevailed on the empress also. In 359 Eusebius was the mainspring of the plan of Eudoxius and others for dividing the council to be held on the subject of Arianism, making the Western bishops sit at Rimini, the Eastern at Seleucia; part of those in the secret were to sit at each council, and try to gain over their opponents to Arian views. Laymen of influence favoured the plan in order to please the chamberlain (Soz. H. E. iv. 16). On the death of Constantius in 361 Eusebius tried to curry favour with Julian by assuring him of the loyalty of the East (Amm. xxi. 15, § 4); but was unable to avert what Ammianus and Philostorgius represent as the just reward of his deeds. One of the first acts of Julian was to condemn him to death (ib. xxii. 3, § 12). Ammianus describes him as the prime mover of all the court intrigues of his day, and sarcastically calls the emperor one of his favourites (ib. xviii. 4, § 33).
[W.M.S. AND M.F.A.]
Eustathius (3), bp. of Berrhoea in Syria, then of Antioch, c.`a.d. 324-331, designated by Theodoret (H. E. i. 7) "the Great," one of the earliest and most vigorous opponents of Arianism, venerated for his learning, virtues, and eloquence (Soz. H. E. i. 2, ii. 19; Theod. H. E. i. 20), recognized by Athanasius as a worthy fellow-labourer for the orthodox faith (Athan. Hist. Arian. § 5). He was a native of Side in Pamphylia (Hieron. de Vir. Illus. c. 85). The title of "confessor" given him by Athanasius more than once (t. i. pp. 702, 812) indicates that he suffered in the persecution of Diocletian. As bp. of Berrhoea he was one of the orthodox prelates to whom Alexander of Alexandria sent a copy of his letter to Alexander of Constantinople, concerning Arius and his errors (Theod. H. E. i. 4). His translation from Berrhoea is placed by Sozomen after the council of Nicaea (Soz. H. E. i. 2). Theodoret states more correctly that he sat at that council as bp. of Antioch, and that his election to that see was the unanimous act of the bishops, presbyters, and faithful laity of the city and province (Theod. H.E. i. 7). According to Theodoret he was the immediate successor of Philogonius; but, according to the Chronicle of Jerome, Theophanes, and others, a certain Paulinus, not the Paulinus of Tyre, intervened for a short time (Tillem. vol. vii. p. 22, n. i. p. 646). At the council of Nicaea Eustathius occupied one of the first, if not the very first place among the assembled prelates (Facund. viii. 4). That he occupied the seat of honour at the emperor's right hand and pronounced the panegyrical address to Constantine is asserted by Theodoret (H. E. i. 7), but contradicted by Sozomen (H. E. i. 19), who assigns the dignity to Eusebius of Caesarea. Eusebius himself maintains a discreet silence, but he evidently wishes it to be inferred that the place of honour was his own (Eus. de Vit. Const. iii. 11). On his return to Antioch Eustathius banished those of his clergy suspected of Arian tenets and resolutely rejected all ambiguous submissions. Among those whom he refused to receive were Stephen, Leontius,ὁ ἀπὸκοπος, and Eudoxius (who successively occupied his episcopal seat after his deposition), George of Laodicea, Theodosius of Tripolis, and Eustathius of Sebaste (Athan. Hist. Arian. § 5). In his writings and sermons he lost no opportunity of declaring the Nicene faith, and shewing its agreement with Holy Scripture. Theodoret (H. E. i. 8) specially mentions one of his sermons on Prov. viii. 22, and gives a long extract. The troubled relations of Eustathius with the two Eusebii may be dated from the council of Nicaea. At this synod Eusebius of Caesarea and Eustathius were rivals both in theological views and for favour with the emperor. To one of Eustathius's uncompromising orthodoxy, Eusebius appeared a foe to the truth, the more dangerous on account of his ability and the subtlety which veiled his heretical proclivities. Eustathius denounced him as departing from the Nicene faith. Eusebius retorted with the charge of Sabellianism, accusing Eustathius of holding one only personality in the Deity (Socr. H. E. i. 23; Soz. H. E. ii. 18; Theod. H. E. i. 21). Eusebius of Nicomedia and Theognis of Nicaea, in their progress of almost royal magnificence to
