Ene'nius {'Ein]vi)Q v. r. 'Ei'/'/i'ioc, Vulg. Emma- niiis), one of the leaders of the people who returned from captivitj' with Zorobabel (1 Esdr. v, 8) ; corre- sponding to the Nahamani (q. v.) of Nehemiah (vii, 7).
Bnergici, a sect in Germany in the 16th century, so called because they held that the Eucharist was the enprr/;/ of Jesus Christ — not his liody, nor a represent- ation thereof. — Buck, Theol. Dictionary^ s. v.
Energumens {tvipyoi'j.nvoi\ persons possessed, and, in the narrower and more usual sense, persons possessed by an evil spirit. In the earW Church such persons constituted a distinct class, bearing some rela- tion to the catechumens and the faithful, but differing from them in this, that thej' were under the special care of exorcists, while they took part in some of the religious exercises of both classes. Catechumens who became disordered in mind during their term of pro- bation were not baptized until thoroughly recovered, except in cases of sickness. Should any among the baptized become thus afflicted, they were excluded from the Christian assembly during the worst stages of their disease, being compelled to remain in the area of the church. From this circumstance the}' were called \'f (/(«^(j/(£j'oi, exposed to the ireatker. When par- tially recovered they were permitted to join in public worship, but were not permitted to partake of the Lord's Supper till they were properly restored, except in the immediate prospect of death. — Bingham, Oriff. Eccl. bk. iii, ch. iv, § 6, 8.
Enfantin, Barthelemy Prosper, more common- ly called father Enfantin, one of the founders of Saint Simonism (q. v.), was born at Paris Feb. 8, 1796. He received his education at a lyccuni, and subsequently (1813) at the Polytechnic School. After the fall of Napoleon he engaged in commercial and industrial ])ursuits. Towards the close of the year 1825 Enfan- tin became intimately acquainted with Olinde Rodri- guez, and through him with Saint Simon, who con- verted liim to his theories of an industriil and relig- ious reformation. He accepted from his dj'ing master the mission to spread and develop his doctrines. The work was begun with the establishment of a journal called Le Producteur (1825-2G, 5 vols.), which closed its career with the celebrated epitaph. The golden age, which a blind tradition has formerly- placed in the past, is still before us. The Liberal party at first saw in this periodical the application of its own ideas to the material order, and supported it ; but tlie support was withdrawn when Benjamin Constant denounced it as theocratic. In 1828 Enfantin had al)out a dozen cola- borers, among whom were Blanqui, Duveyrier, Buchez (in 1848 president of the Constituent Assembly), and Pereire. The revolution of 1830 filled Enfantin with enthusiastic hopes. He signed, on the 30th of Jul}', a proclamation, in which he demanded community of goods, abolition of inheritage, and the emancipation of woman. He organized " centres of action" at Tou- louse, Montpellier, Lyons, Metz, and Dijon ; provided for r^ular preaching at Paris, and frequentlr ad- IIL— N
dressed the learned, the artists, and the industrials. In 1830 he secured the support of the Globe newspaper. Soon he was made by acclamation (tlie sacred wo^-d was acclamc) one of the supreme fathers, with Bazai d. The two chiefs disagreed, however, on one import;;nt point: Bazard wished to pay prominent attention to political agitation, while Enfantin occupied himself only with ethics, art, religion, and social reform. He desired first of all to regulate individual relations, to emancipate woman and the paujjer. and to sanctify the flesh by labor and pleasure. He expected to obtain control of society by dispossessing the Church, not tlie state. In November, 1831, he issued a manifesto to the forty thousand adherents of the new doctrine in France, that Bazard and Bodriguez had separated from him, and that the new dogma had become incarnate in him alone, as the living law and the messiah. But his attempt to establish communistic colonies failed, and the researches made for finding a female messiah, to share with him the leadership of the communion, made the whole movement ridiculous. The Globe, which was gratuitously distributed, had to be discon- tinued. In 1832 the government suppressed the asso- ciation. Enfantin, followed ijy about forty of his dis- ciples, among whom were Michael Chevalier (subse- quently a member of the senate), Duveyrier, and Gus- tavo d'Eichthal, retired to an estate which he possessed on the coast of ]Menilmontant, and there organized a model community. There the new brethren, divided into groups of laborers, wore a peculiar garb, and pass- ed the da}^ in work, religious conferences, and sym- bolical ceremonies. The " father" (Enfantin) had this name conspicuously inscribed upon his breast, super- intended, preached, encouraged ; he wrote articles for Les Feuilles Populaires, and the Livre Nouveau ; com- posed mj'stical hymns, and developed some mystical pantheism. It cost him great efforts to refute the attacks of Carnot, J. Reynaut, and others. He was then summoned before the assizes of the Seine, being charged with having held forbidden meetings, and outraged public nioralit}', and was condemned to a year of imprisonment (August 28, 1832). The Saint Simonians now dispersed. Enfantin, who after a few months was set at liberty, left with about a dozen of his disciples for Egypt. Most of them, turning jMo- hammedans, received appointments from the pasha of Egypt ; but Enfantin refused to profess Mohammedan- ism, and after remaining in Eg3'pt for two years, re- turned to France. He was for a time postmaster, and in 1841, through the influence of his friends, some of whom had obtained high offices, was appointed mem- ber of a scientific commission sent to Algeria. In 1845 he received the cliief direction of tlie Lyons railroad. In November, 1848, Enfantin, conjointly witli Duvey- rier, establislied a daily paper, Le Credit, which was continued until 1850. Subsequently Enfantin became connected with the administration of the railroad from Lyons to the Mediterranean. He died May 31, 1>^G4. Shortly before his death he appointed Aries Dufour head of the sect. Enfimtin developed the socialistic views of his master and his own in the works Economie politique et St. Simonienne (Par. 1831) and Morale (Par. 1832). The latter work was at once condemned by the Courd' assises. Another work of the same class, Le Livre nouveau (completed in 1832), lias never been printed. His philosophical and theological views were set fortli at length in the Correspomlance philosopkique et reli- gieuse(Va.r. 1847), of which the Correspondance politique (Paris, 1849) is a supplement, and in a pamphlet against the Jesuit orator, father Felix (Riponse mt P<!re Felix, Paris, 1856). His last work was Ln Vie Eternelk pas- see, prisente, future (Paris, 1861 ; also republished in the Bibliotk'ique utile, Paris, 18G4). In 1865 a collec- tive edition of his socialistic works was published. — Vapercau, Dictionnaire des Contemporains, s. v. ; Hoe- fer, NoHV. Biogr. Giner. xvi, 37. (A. J. S.)