EUARIA
572
EUCHARIST
(1587), Melchisedek (1593), Moses (1629), Pilibos
(1633), Aghob IV (1655), and others, took steps
towards reunion with Rome, and some made profes-
sion of the CathoHc Faith before deatli. Cathohe Ar-
menians finally abandoned Etschmiadzin as their
religious centre, and obtained a Uniat patriarchate,
first at Aleppo (1742), later at Constantinople (1S30-
67). The Armenians subject to Etschmiadzin under-
went bitter persecution when Greater Armenia passed
into the power of Persia; even the right hand of
St. Gregory and other prized relics and images of
the national apostle, and of ICing Tiridates and St.
Rhipsime, were carried away (1604) to the Persian
capital; these were finally restored to Etschmiadzin
in 1638. Since 1S2S the monastery and its district
have passed into Russian hands, whereby the inde-
pendence of the patriarch has been naturally dimin-
ished. He is not, however, subject to the Holy Sj-nod
of Russia, but presides over his own holy synod of
seven members. In 1S36 the Russian Government
issued an official constitution for the administration of
the Gregorian (i. e. Armenian) Church in Russia. It
comprises 141 articles regulating the election of patri-
archs and the ruling of Gregorian dioceses. In 1SS2
non-Russian Armenians refused to recognize the
Russian nomination of the Armenian Archbishop of
Smyrna to Etschmiadzin. but in 1SS4 they yielded.
Thus a Russian ecclesiastical functionary residing at
Etschmiadzin is, in theory, the "Supreme Patriarch
and Catholicos of all the .Armenians". Even in fact,
the great majority of the schismatic Armenians
acknowledge his authority; onlj' a small minority
adhere to Sis, Aghtamar, Constantinople, and Lem-
berg. In the United States, the Armenian Bishop of
Worcester is subject to Etschmiadzin, and has as
quasi-suffragans the Vartapeds of Boston, New York,
ProWdence, and Chicago. In England the ^'artaped
of Manchester is subject to the Armenian Bishop of
Paris. Since Kirakos Virapetzi (1441) some thirty-
eight successors have ruled at Etschmiadzin. not how-
ever without numerous schisms. The patriarchs are
often assisted by a coadjutor, or rather co-titular
bishop, whose name sometimes erroneously gets in-
serted in the list of patriarchs proper. The Patriarch
of Etschmiadzin alone consecrates the myron (chrism)
and also the bishops for the schismatic Armenians.
His curia is formed by (a) a patriarchal synod (two
archbishops, five archpriests) ; (b) a board of admin-
istration (one bishop, two archpriests); (c) an edi-
torial committee (two archpriests and a deacon). The
monastery consists of about twenty monks; since
1874 a seminary has been maintained for the training
of the higher Armenian clergj'. Though prominent in
a hierarchical sense, as a centre of Armenian literary
and theological activity Etschmiadzin ranks far
behind Venice, Vienna, Moscow, and Constantinople
(see Mechit.uiists), though of late some life and en-
ergy are evident. Etschmiadzin is richly endowed.
Externally it resembles a great fortress; within its
walls are the monastery proper, the magnificent
church dedicated to the Blessed Virgin, and six
chapels, one of them said to stand on the site of the
apparition of Jesus Christ to St. Gregory. Outside
the walls are several churches, among them three dedi-
cated to the earliest Armenian martyrs, St. Rliipsime
nnd her companions and St. Gaiane, hence the Turkish
name t'tsch Kilis,se (Three Churches). The numerous
buildings, either restored or rebuilt, date mostly from
the last three centuries, and make an imposing ap-
pearance. (See Armemia; Gregory Illumin.\tor;
Sis.)
For tho earliest history of the site of Etschmiadzin. see Vi'EBEn, Die kathotisclic Kirche in Armenirn (Freiburc. 1903); (!klzer. Die Aiiliinoe der armmiarhen Kirrhe (1895V The mona-stery is described at lenirfh h\- Bh"««kt, Dejtrription <r Etschmiadzin m Rev. Arrhfol. d^'.' W i :: -M; Elsrhmind- sin, ou la Rome den ArmHiienn in /. ■ i IS<I2). I,V. 701-
2-1. See also Macdonald. Thel.o:. I ■ il.ondnn. 1.S9:!);
loWVEUDE.NTZ, Hist, de I'Armcnic vX.iiui, isss); Idem, Ar-
menia and the Armenians (Venice, 1875); Ter Gregor, History
of Armenia (London, 1S97); Indshidshian, Antiquites ArmetiV'
inliqu
mes (Venice, 1835); Skrine, The Expansion of Russia, 1815-
1900 (London, 1903). For the annals of the monastery see
NiivE, Elude sur Thomas de Medzoph (d. 1448) in Journal Asi-
alique (Paris, ISoo). VI, 22-81; Patcanian, Litlerature Ar-
menienne (Paris, 1860), 130; Laxglois. Colleelion des hisloriens
anciens et modemes de I'Armenie (Paris, 1869-79); Petit, in
Did. de thiol, cath. (Paris, 1903). I. 1905-07; Von Himpel in
Kirchenlex., IV, 942-43. For the manuscript treasures of the
monastery library see K-^ren'IAN. Catal. des manuscrits de la
bibliolhique patriarchale d' Etschmiadzin (Tiflis, 1863); and for a
specimen of Armenian medieval illumination. Strzygowski,
Das Etschmiadzin Evangeliarium (Vienna. 1891).
J. P. Arendzen.
Euaria, a titular see of Phoenicia Secimda or Li- banensis, in Palestine. The true name of this city seems to have been Hawarin ; as such it appears in a Syriac inscription of the fourth to the si.xth century of the Christian Era. According to Ptolemy (V, xiv) it was situated in the Palmyrene province. Georgius Cyprius calls it Euarios or Justinianopolis. The "Xotitife episcopatuum" of the Patriarchate of Anti- och (si.xth century) gives it as a suffragan see of Damascus. [See Echos d'Orient, X (1907), 145.] One of its bishops, Thomas, is known in 451 ; there is some uncertainty about another, John, who lived a little later (Lequien, Oriens christ., II, 847). It is to-day El Hawarin, a large Mohammedan village, a three-hour journey north of Karj'atein and on the road from Damascus to Palmyra; there are still visible the ruins of a Roman castellum and of a basilica. Euaria (Hawarin) is to be distinguished from Hauara or Havara, another titular see in Palcestina Tertia, south of Petra.
Sacrau, Reise in Syrien und Mesopotamien, 53: FcRRER in Zeitschr. d. deutschen Palastina-Vereins, Vllt, 28; Jdllien, Sinai et Si/rie (Lille, 1893), 198.
S. Vailhe.
Eucarpia, a titular see of Phrygia Salutaris in Asia Minor. Eucarpia (EiKapTcua), mentioned by Strabo (XII, 576) and several other geographers, was situ- ated on a road from Doryktiun to Eumenia, between the Dorj'laeum-Acmonia and Dorj-l;eum-Synnada roads, probably at the modern village of Emin Hissar, in the vilayet of Brusa. The imposing ruins, seen by Hamilton in 1837, have almost disappeared. Noth- ing is knowm about the historj' of the city. It struck its own coins from the time of Augustus till the reign of Volusianus. The bishopric, being a suffragan of Synnada, figures in the "Notitiie episcopatuum" until the twelfth or thirteenth century. Six bishops are known; Eugenius, present at the Council of Xiesa (325), Auxomenus in 381, Cyriacus in 451, Dionysius in 536, Constantine or Constans in 787 (not mentioned by Lequien), and Constantine in 879.
Leqvien, Oriens christ. (Paris. 17401, I, 845; Hamilton. Researches in Asia Minor. II, 169; Ramsay, The Cities and Bishoprics of Phrygin (Oxford. 1S95-97), 690-693. 706.
S. Petrides.
Eucharist iGr. cvxapi<rrla, thanksgiving), the name given to the Blessed Sacrament of the Altar under its twofold aspect of sacrament and Sacrifice of the Mass, and in which, whether as sacrament or sacrifice, Jesus Christ is truly present under the appearances of bread and wine. Other titles are used, such as the " Lord's Supper" (Copria Domini), "Table of the Lord" (Mensn Domini). the " Lord's Body" (Corpus Domini), and the "Holy of Holies" (Sandi.tsimum), to which may be added" the following expressions, now ob.solete and somewhat altered from their primitive meaning; ".\gape"(Love-rea.st), " Eulogia " (Blessing), " Break- ing of Bread", ".Synaxis" (.Vssembly), etc.; but the ancient title "Eiicharistia, appearing in writers as early as Ignatius, Justin, and Irenirus, has taken pre- cedence in the technical terminology of the Church and her theologians. The ex))ressi(m "Bles.«e<l Sacra- ment of thc.\ltar", introduced liy Augu.stine, is at the present day almost entirely restricted to catechetical
