The teaching of the Anomoean school, led by Aetius and Eunomius, starting from the conception of God as ὁ ἀγέννητος, argued that between the ἀγέννητος and γέννητος there could be no essential, but at best only a moral, resemblance. “As the Unbegotten, God is an absolutely simple being; an act of generation would involve a contradiction of His essence by introducing duality into the Godhead.” According to Socrates (v. 24), Eunomius carried his views to a practical issue by altering the baptismal formula. Instead of baptizing in the name of the Trinity, he baptized in the name of the Creator and into the death of Christ. This alteration was regarded by the orthodox as so serious that Eunomians on returning to the church were rebaptized, though the Arians were not. The Eunomian heresy was formally condemned by the council of Constantinople in 381. The sect maintained a separate existence for some time, but gradually fell away owing to internal divisions.
See C.R.W. Klose, Geschichte und Lehre des Eumonius (Kiel, 1833); F. Loofs in Hauck-Herzog, Realencyk. für prot. Theol.; Whiston’s Eunomianismus redivivus contains an English translation of the first apology. See also [Arius].
EUNUCH (Gr.εὐνοῦχος), an emasculated male. From remote antiquity among the Orientals, as also at a later period in Greece, eunuchs were employed to take charge of the women, or generally as chamberlains—whence the name οἱ τὴν εὐνὴν ἔχοντες, i.e. those who have charge of the bed-chamber. Their confidential position in the harems of princes frequently enabled them to exercise an important influence over their royal masters, and even to raise themselves to stations of great trust and power (see [Harem]). Hence the term eunuch came to be applied in Egypt to any court officer, whether a castratus or not. The common idea that eunuchs are necessarily deficient in courage and in intellectual vigour is amply refuted by history. We are told, for example, by Herodotus that in Persia they were especially prized for their fidelity; and they were frequently promoted to the highest offices. Narses, the famous general under Justinian, was a eunuch, as was also Hermias, governor of Atarnea in Mysia, to whose manes the great Aristotle offered sacrifices, besides celebrating the praises of his patron and friend in a poem (still extant) addressed to Virtue (see Lucian’s dialogue entitled Eunuchus). The capacity of eunuchs for public affairs is strikingly illustrated by the histories of Persia, India and China; and considerable power was exercised by the eunuchs under the later Roman emperors. The hideous trade of castrating boys to be sold as eunuchs for Moslem harems has continued to modern times, the principal district whence they are taken being north-central Africa (Bagirmi, &c.). As the larger proportion of children die after the operation (generally total removal) owing to unskilful surgery, such as recover fetch at least three or four times the ordinary price of slaves. Even more vile, as being practised by a civilized European nation, was the Italian practice of castrating boys to prevent the natural development of the voice, in order to train them as adult soprano singers, such as might formerly be heard in the Sistine chapel. Though such mutilation is a crime punishable with severity, the supply of “soprani” never failed so long as their musical powers were in demand in high quarters. Driven long ago from the Italian stage by public opinion, they remained the musical glory and moral shame of the papal choir till the accession of Pope Leo XIII., one of whose first acts was to get rid of them. Mention must here also be made of the class of voluntary eunuchs, who have emasculated themselves, or caused the operation to be performed on them, for the avoidance of sexual sin or temptation. This unnatural development of asceticism appears in early Christian ages, its votaries acting on the texts Matt. xix. 12, v. 28-30. Origen’s case is the most celebrated example, and by the 3rd century there had arisen a sect of eunuchs, of whom Augustine says (De haeres. c. 37), “Valesii et seipsos castrant et hospites suos, hoc modo existimantes Deo se debere servire” (see Neander, History of Chr. Church, vol. ii. p. 462; Bingham, Antiq. Chr. Church, book iv. chap. 3.) Such practices have been always opposed by the general body of the Christian churches, but have not even now ceased. A secret sect of the kind exists in Russia, whose practice of castration is expressed in their name of Skopzi.
(E. B. T.)
EUNUCH FLUTE, or Onion Flute (Fr. flûte eunuque, flûte à l’onion, mirliton; Ger. Zwiebelflöte), a wind instrument in use during the 16th and 17th centuries, producing music akin to the comb-music of the nursery, and still manufactured as a toy (mirliton). The onion flute consists of a wooden tube widening out slightly to form a bell. The upper end of the tube is closed by means of a very fine membrane similar to an onion skin stretched across the aperture like the vellum of a drum. The mouthpiece, a simple round hole, is pierced a couple of inches below the membrane; into this hole the performer sings, his voice setting up vibrations in the membrane, which thus intensifies the sound and changes its timbre to a bleating quality. A movable cap fits over the membrane to protect it. Mersenne[1] has given a drawing of the eunuch flute together with a description; he states that the vibrations of the membrane improve the sound of the voice, and by reflecting it, give it an added charm. There were concerts of these flutes in four or five parts in France, adds Mersenne, and they had the advantage over other kinds of reproducing more nearly the sound of the voice.
[1] L’Harmonie universelle (Paris, 1636), livre v. prop. iv. pp. 228-229.