Evaristus, bishop of Rome, is said to have been, born at Bethlehem, and to have succeeded Clement as bishop of Rome about A.D. 100. He is said to have first organized Rome into parishes, and to have fallen a martyr A.D. 109.
Evarts, Jeremiah, secretary of the American Board of Commissioners for Foreign Missions, was born in Sunderland, Yt., Feb. 3, 1781, and graduated at Yale College in 1802. He studied law, and practised it at New Haven up to 1810, when he removed to Charles- town in order to edit The Panoplist, which he contin- ued up to 1820. In 1811 he entered the service of the American Board as treasurer. He continued in that work, first as treasurer, then as secretary (in 1821), during the rest of liis life. In 1820 The Panoplist was discontinued, and the publication of The JJissionary Herald was begun by the American Board, with Mr. Evarts as its editor. He died in Charleston, S. C. (whither he had gone for the benefit of his health), Ma}- 10, 1831. The Reports of the Board during his connection with it were generally from his pen, and that of 1830, the last which he wrote, is a document of great power. His essays, under the signature of William Penn, on the rights and claims of the In- dians, were published in 1829. See Tracy, Memoirs of Joxmiah Evarts (Boston, 1845) ; Christian Review, xi, 20 ; Spirit of Pilgrims, iv, 599.
Eve (Heb. Chavvah', tV\T\, life or living, so called as the progenitor of all the human family ; Sept. ac- cordin<;ly translates Zoj/; in Gen. iii, 20, elsewhere ;■;"«, N.Test. Eva. Josophus Eina, Ant. i, 1, 2, 4), the name given bj^ Adam to the first woman, hjs wife (Gen. iii, 20 ; iv, 1). B.C. 4172. The account of her creation is found at Gen. ii, 21, 22. It is supposed tliat she was created on the sixth day, after Adam had reviewed the animals. Upon the failure of a compan- ion suitable for Adam among the creatures which were brought to him" to be named, the Lord God caused a deep sleep to fall upon him, and took one of his ribs (according to the Targum of Jonathan, the thirteenth from the right side !), which he fashioned into a worn-
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an, and brought her to the man (comp. Plato, Sympos. p. 189, 191). The Almighty, l)y declaring that "it was not good for man to be alone," and by providing for him a suitable companion, gave the divine sanction to marriage and to monoyamy . ''This companion was taken from his side," remarks an old commentator, "to signify that she was to be dear unto him as his own tlesh. Not from his head, lest she should rule over him ; nor from his feet, lest he should tj'rannize over her ; but from his side, to denote that species of equality which is to subsist in the marriage state" (Matthew Henry, Comment, in loc). Perhaps that which is chiefly adumbrated by it is the foundation upon which the union between man and wife is built, viz. identity of nature and oneness of origin. Through the subtlety of the serpent (q. v.). Eve was beguiled into a violation of the one commandment which had been imposed upon her and Adam. She took of the fruit of the forbidden tree and gave it her husband (comp. 2 Cor. xi, 3 ; 1 Tim. ii, 13). See Adam. The apostle seems to intimate (1 Tim. ii, 14, 15) that she was less aware than her husband of the character of her sin ; and that the pangs of maternity were to be in some sort an expiation of her offence. The differ- ent aspects under which Eve regarded her mission as a mother are seen in the names of her sons. At the birth of the first she said "I have gotten a man from the Lord," or, as some have rashly rendered it, " I have gotten a man, even the Lord," mistaking him for the Redeemer. When the second was born, finding her hopes frustrated, she named him Abel, or vanity. When his brother had slain him, and she again bare a son, she called his name Seth, and the joy of a mother seemed to outweigh the sense of the vanitj' of life : "For God," said she, " hath appointed me another seed instead of Abel, for Cain slew him." See Abel.
The Eastern people have paid honors to Adam and Eve as to saints, and have some curious traditions concerning them (see D'llerbelot, Bibliotheque Orien- tals, s. V. Havah ; Fabricius, Pseudepigr. V. Test, i, 103 sq.). There is a remarkable tradition preserved among the Rabbis that Eve was not the first wife of Adam, but that previous to her creation one had been created in the same way, which, they sagaciouslj^ observe, ac- counts for the number of a man's ribs being equal on each side. Lilith, or Lilis, for this was the name of Adam's first consort, fell from her state of innocence without tempting, or, at all events, without success- fully tempting her husband. She was immediately ranked among the fallen angels, and has ever since, according to the same tradition, exercised an inveter- ate hatred against all women and children. Up to a very late period she was held in great dread lest she should destroy male children previous to circumcision, after which her power over them ceased. When that rite was solemnized, those who were present were in the habit of pronouncing, with a loud voice, the names of Adam and Eve, and a command to Lilith to depart (see Eisenmenger, Entdecktes Judcnihmn, ii, 421). She has been compared with the Pandora of classic fable (Bauer, Mytliol. i, 9G sq. ; Buttmann, Mytholoffus, i, 48 sq. ; Ilasse, Entdeckung. i, 232).