EABANI, the name of the friend of Gilgamesh, the hero in the Babylonian epic (see [Gilgamesh, Epic of]). Eabani, whose name signifies “Ea creates,” pointing to the tradition which made the god Ea (q.v.) the creator of mankind, is represented in the epic as the type of the primeval man. He is a wild man who lives with the animals of the field until lured away from his surroundings by the charms of a woman. Created to become a rival to Gilgamesh, he strikes up a friendship with the hero, and together they proceed to a cedar forest guarded by Khumbaba, whom they kill. The goddess Irnina (a form of Ishtar, q.v.) in revenge kills Eabani, and the balance of the epic is taken up with Gilgamesh’s lament for his friend, his wanderings in quest of a remote ancestor, Ut-Napishtim, from whom he hopes to learn how he may escape the fate of Eabani, and his finally learning from his friend of the sad fate in store for all mortals except the favourites of the god, like Ut-Napishtim, to whom immortal life is vouchsafed as a special boon.
(M. Ja.)
EACHARD, JOHN (1636?-1697), English divine, was born in Suffolk, and was educated at Catharine Hall, Cambridge, of which he became master in 1675 in succession to John Lightfoot. He was created D.D. in 1676 by royal mandate, and was twice (in 1679 and 1695) vice-chancellor of the university. He died on the 7th of July 1697. In 1670 he had published anonymously a humorous satire entitled The Ground and Occasions of the Contempt of the Clergy enquired into in a letter to R. L., which excited much attention and provoked several replies, one of them being from John Owen. These were met by Some Observations, &c., in a second letter to R. L. (1671), written in the same bantering tone as the original work. Eachard attributed the contempt into which the clergy had fallen to their imperfect education, their insufficient incomes, and the want of a true vocation. His descriptions, which were somewhat exaggerated, were largely used by Macaulay in his History of England. He gave amusing illustrations of the absurdity and poverty of the current pulpit oratory of his day, some of them being taken from the sermons of his own father. He attacked the philosophy of Hobbes in his Mr Hobb’s State of Nature considered; in a dialogue between Philautus and Timothy (1672), and in his Some Opinions of Mr Hobbs considered in a second dialogue (1673). These were written in their author’s chosen vein of light satire, and Dryden praised them as highly effective within their own range. Eachard’s own sermons, however, were not superior to those he satirized. Swift (Works, xii. 279) alludes to him as a signal instance of a successful humorist who entirely failed as a serious writer.
A collected edition of his works in three volumes, with a notice of his life, was published in 1774. The Contempt of the Clergy was reprinted in E. Arber’s English Garner. A Free Enquiry into the Causes of the very great Esteem that the Nonconforming Preachers are generally in with their Followers (1673) has been attributed to Eachard on insufficient grounds.
EADBALD (d. 640), king of Kent, succeeded to the throne on the death of his father Æthelberht in 616. He had not been influenced by the teaching of the Christian missionaries, and his first step on his accession was to marry his father’s widow. After his subsequent conversion by Laurentius, archbishop of Canterbury, he recalled the bishops Mellitus and Justus, and built a church dedicated to the Virgin at Canterbury. He arranged a marriage between his sister Æthelberg and Edwin of Northumbria, on whose defeat and death in 633 he received his sister and Paulinus, and offered the latter the bishopric of Rochester. Eadbald married Emma, a Frankish princess, and died on the 20th of January 640.
See Bede, Historia ecclesiastica (ed. C. Plummer, Oxford, 1896); Saxon Chronicle (ed. J. Earle and C. Plummer, Oxford, 1899).