Though there is insufficient justification for dividing the Ebionites into two separate and distinct communities, labelled respectively Ebionites and Nazarenes, we have good evidence, not only that there were grades of Christological thought among them, but that a considerable section, at the end of the 2nd century and the beginning of the 3rd, exchanged their simple Judaistic creed for a strange blend of Essenism and Christianity. These are known as the Helxaites or Elchasaites, for they accepted as a revelation the “book of Elchasai,” and one Alcibiades of Apamea undertook a mission to Rome about 220 to propagate its teaching. It was claimed that Christ, as an angel 96 miles high, accompanied by the Holy Spirit, as a female angel of the same stature, had given the revelation to Elchasai in the 3rd year of Trajan (A.D. 100), but the book was probably quite new in Alcibiades’ time. It taught that Christ was an angel born of human parents, and had appeared both before (e.g. in Adam and Moses) and after this birth in Judea. His coming did not annul the Law, for he was merely a prophet and teacher; Paul was wrong and circumcision still necessary. Baptism must be repeated as a means of purification from sin, and proof against disease; the sinner immerses himself “in the name of the mighty and most high God,” invoking the “seven witnesses” (sky, water, the holy spirits, the angels of prayer, oil, salt and earth), and pledging himself to amendment. Abstinence from flesh was also enjoined, and a good deal of astrological fancy was interwoven with the doctrinal and practical teaching. It is highly probable, too, that from these Essene Ebionites there issued the fantastical and widely read “Clementine” literature (Homilies and Recognitions) of the 3rd century. Ebionite views lingered especially in the country east of the Jordan until they were absorbed by Islam in the 7th century.
In addition to the literature cited see R.C. Ottley, The Doctrine of the Incarnation, part iii. § ii.; W. Moeller, Hist. of the Christian Church, i. 99; art. in Herzog-Hauck, Realencyklopädie, s.v. “Ebioniten”; also [Clementine Literature].
[1] So A. Harnack, Hist. of Dogma, i. 301, and F.J.A. Hort, Judaistic Christianity, p. 199. Th. Zahn and J.B. Lightfoot (“St. Paul and the Three,” in Commentary on Galatians) maintain the distinction.
EBNER-ESCHENBACH, MARIE, Freifrau von (1830- ), Austrian novelist, was born at Zdislavič in Moravia, on the 13th of September 1830, the daughter of a Count Dubsky. She lost her mother in early infancy, but received a careful intellectual training from two stepmothers. In 1848 she married the Austrian captain, and subsequent field-marshal, Moritz von Ebner-Eschenbach, and resided first at Vienna, then at Klosterbruck, where her husband had a military charge, and after 1860 again at Vienna. The marriage was childless, and the talented wife sought consolation in literary work. In her endeavours she received assistance and encouragement from Franz Grillparzer and Freiherr von Münch-Bellinghausen. Her first essay was with the drama Maria Stuart in Schottland, which Philipp Eduard Devrient produced at the Karlsruhe theatre in 1860. After some other unsuccessful attempts in the field of drama, she found her true sphere in narrative. Commencing with Die Prinzessin von Banalien (1872), she graphically depicts in Božena (Stuttgart, 1876, 4th ed. 1899) and Das Gemeindekind (Berlin, 1887, 4th ed. 1900) the surroundings of her Moravian home, and in Lotti, die Uhrmacherin (Berlin, 1883, 4th ed. 1900), Zwei Comtessen (Berlin, 1885, 5th ed. 1898), Unsühnbar (1890, 5th ed. 1900) and Glaubenslos? (1893) the life of the Austrian aristocracy in town and country. She also published Neue Erzählungen (Berlin, 1881, 3rd ed. 1894), Aphorismen (Berlin, 1880, 4th ed. 1895) and Parabeln, Märchen und Gedichte (2nd ed., Berlin, 1892). Frau von Ebner-Eschenbach’s elegance of style, her incisive wit and masterly depiction of character give her a foremost place among the German women-writers of her time. On the occasion of her seventieth birthday the university of Vienna conferred upon her the degree of doctor of philosophy, honoris causa.
An edition of Marie von Ebner-Eschenbach’s Gesammelte Schriften began to appear in 1893 (Berlin). See A. Bettelheim, Marie von Ebner-Eschenbach: biographische Blätter (Berlin, 1900), and M. Necker, Marie von Ebner-Eschenbach, nach ihren Werken geschildert (Berlin, 1900).
EBOLI (anc. Eburum), a town of Campania, Italy, in the province of Salerno, from which it is 16 m. E. by rail, situated 470 ft. above sea-level, on the S. edge of the hills overlooking the valley of the Sele. Pop. (1901) 9642 (town), 12,423 (commune). The sacristy of St Francesco contains two 14th-century pictures, one by Roberto da Oderisio of Naples. The ancient Eburum was a Lucanian city, mentioned only by Pliny and in inscriptions, not far distant from the Campanian border. It lay above the Via Popillia, which followed the line taken by the modern railway. Some scanty remains of its ancient polygonal walls may still be seen.
(T. As.)