Changes

====Early Developments====In early Sumerian civilization, deriving from ancient Mesopotamia, the gods were seen as living in a garden secluded from humans.<ref>For more on gardens and Sumerian beliefs, see: Kramer, Samuel Noah. 1995. ''[https://www.amazon.com/gp/product/0226452387/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0226452387&linkCode=as2&tag=dailyh0c-20&linkId=6f56d7a26bd2ff61646352141eaed877 The Sumerians: Their History, Culture, and Character]''. 12. [pr.]. Chicago: The Univ. of Chicago Press.</ref> In the story of Gilgamesh, one of the world’s first epic tales, it describes the hero Gilgamesh traveling to a garden, far away from human civilization, to find the Utnapishtim. This man is the equivalent and likely influenced the development of the Biblical Noah, as in both stories he was saved from a great flood by building a large boat to save himself, his family, and various animals.<ref>For more on the Epic of Gilgamesh, see: Sandars, N. K., ed. 1977. ''[https://www.amazon.com/gp/product/014044100X/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=014044100X&linkCode=as2&tag=dailyh0c-20&linkId=890f7dcd1b74511ddc52b7b71b597d26 The Epic of Gilgamesh].'' Revised ed., incorporating new material. Penguin Classics. Harmondsworth ; New York [etc.]: Penguin.</ref> In the case of Gilgamesh, as Utnapishtim was allowed to live forever, Gilgamesh travels to see him so that he too can find eternal life. Paradise is also described not just as a place of plants and gardens but also having precious stones and pearls. In summary, it is a place filled with luxurious objects and beautiful. A very early tablet that discuses the domain of the gods describes it as a garden, reflecting that gardens and paradise were linked at the outset.<ref>For more on this early tablet from c. 2600 BCE Kish, see: Barton, George Aaron. 1918. ''[https://www.amazon.com/gp/product/B007HF08KS/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=B007HF08KS&linkCode=as2&tag=dailyh0c-20&linkId=403ed68687d1139f1a4b2f135c451552 Miscellaneous Babylonian Inscriptions]''. Yale University Press. p. 52.</ref> In different mythologies and stories, potential locations of the gods could be in Mesopotamia, Dilmun (now Bahrain), Lebanon, or perhaps other places. While it is debatable what the region was or where it is in the minds of the Sumerians, it is clearly associated as a peaceful and beautiful setting where the gods reside away from humans. <ref>For information on the location of paradise in the minds of Sumerians, see: Luttikhuizen, Gerard P., ed. 1999. ''[https://www.amazon.com/gp/product/9004113312/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=9004113312&linkCode=as2&tag=dailyh0c-20&linkId=ff583e3b2c5909c55b00db5d6505595a Paradise Interpreted: Representations of Biblical Paradise in Judaism and Christianity. Themes in Biblical Narrative]'', v. 2. Leiden ; Boston: Brill.</ref>[[File:1574px-Mesopotamian - Barrel-Shaped Cylinder Seal - Walters 42655.jpg|thumbnail|250px|Figure 2. Cylinder seal showing what is likely the Tree of Life developed from Sumerian mythology.]]This concept of garden and a sacred place for the gods continued from the 3rd to 1st millennium BCE and influenced practical architectural developments in sacred structures. Very likely temples built during this time often had gardens within their compounds, although the gardens have not preserved where temples have been excavated. <ref>For more on temple gardens, see: Wiseman, D. J. 1983. “Mesopotamian Gardens.” ''Anatolian Studies'' 33 (December): 137–44</ref> Despite the lack of preservation, we often see large spaces between the physical temple structure, in this example a ziggurat to the god Marduk at Babylon, and an enclosure wall (Figure 1). This could suggest that the space between the temple structure and wall was a garden that likely represented the sacred dwellings area of the gods and the holy structure inside was the inner sanctuary where the god resided. Additionally, in this garden, although little is still known about its meaning, the concept of a sacred Tree of Life is developed in Sumerian mythology. This concept is likely to have been very similar to the Tree of Life found later in the Bible (Figure 2).<ref>For more on the Tree of Life, see: James, E.O. 1966. ''[https://www.amazon.com/gp/product/B000K7SLYA/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=B000K7SLYA&linkCode=as2&tag=dailyh0c-20&linkId=6fa1664820ad152e97b0beeb1c7b0c02" Tree of Life: An Archaeological Study]''. Studies in the History of Religion. Brill.</ref>

In early Sumerian civilization====Paradise Developments====[[File:Khaneh Ghavam.jpg|thumbnail|left|Figure 3. A modern garden in Shiraz, deriving from ancient MesopotamiaIran, which are similar to the gods were seen as living in ancient Persian concept of a royal enclosure with a garden secluded from humans.<ref>For more on gardens full of trees and Sumerian beliefs, see: Kramer, Samuel Noah. 1995. The Sumerians: Their History, Culture, and Character. 12. [prwater.]. Chicago: ]The Univ. of Chicago Press.</ref> In the story of Gilgamesh, one of the world’s first epic tales, it describes the hero Gilgamesh traveling to a garden, far away word “paradise” derives from human civilization, to find the Utnapishtim. This man an Akkadian and Persian word (''pardesu'' is the equivalent Akkadian) and likely influenced the development of the Biblical Noah, as (''paridayda'' in both stories he was saved from a great flood by building a large boat to save himself, his family, and various animalsOld Persian).<ref>For more on the Epic origins of Gilgameshthe term "paradise" and its meaning, see: SandarsBockmuehl, Markus N. KA., ed2010. 1977[https://www. The Epic of Gilgameshamazon. Revised edcom/gp/product/1107693128/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1107693128&linkCode=as2&tag=dailyh0c-20&linkId=6b7c13b18fd5ed9cc79ae4dc667a0131 Paradise in Antiquity: Jewish and Christian Views]., incorporating new materialCambridge [u. Penguin Classics. Harmondsworth ; New York [etca.]: PenguinCambridge Univ. Press.</ref> In The term seems to specifically deal with structures or enclosures, perhaps associated with the case walled gardens of Gilgameshtemples discussed earlier. Soon, however, as Utnapishtim was allowed these gardens began to live foreverbe found in other areas, Gilgamesh travels to see him so that he too can find eternal life. Paradise is also described not just including palaces or as a place of plants and pleasure gardens but also having precious stones and pearlsfor royalty. In summaryother words, it is a place filled with luxurious objects and beautiful. A very early tablet that discuses the domain concept of the gods describes it gardens as a garden, reflecting that gardens and paradise were linked at the outset.<ref>For an ideal setting spreads to more on this early tablet from csecular structures. 2600 BCE Kish, see: Barton, George Aaron. 1918. ''Miscellaneous Babylonian Inscriptions''. Yale University Press. p. 52.</ref> In different mythologies and storiesfact, potential locations of gardens became very popular as royal areas in the gods could be in Mesopotamia, Dilmun Neo-Assyrian \and Neo-Babylonian Empires (now Bahrain9th-6th centuries BCE), Lebanon, or perhaps other places. While it is debatable what spreading to the region was or where it is in the minds of the Sumeriansdifferent Persian empires, it is clearly associated such as a peaceful and beautiful setting where the gods reside away from humans. <ref>For information on the location of paradise in the minds of SumeriansAchaemenids, see: LuttikhuizenParthians, Gerard P.and Sassanians, ed. 1999. Paradise Interpreted: Representations of Biblical Paradise in Judaism who eventually influence Islamic empires and Christianity. Themes states that arose in Biblical Narrative, vthe 1st millennium CE. 2. Leiden ; Boston: BrillWe can still see these gardens as they were envisioned by the Persians today (Figure 3).</ref>

This concept of garden and a sacred place for the gods continued from the 3rd to 1st millennium BCE and influenced practical architectural developments in sacred structures. Very likely temples built during this time often had gardens within their compounds, although the gardens have not preserved where temples have been excavated. <ref>For more on temple gardens, see: Wiseman, D. J. 1983. “Mesopotamian Gardens.” Anatolian Studies 33 (December): 137–44</ref> Despite the lack of preservation, we often see large spaces between the physical temple structure, in this example a ziggurat to the god Marduk at Babylon, and an enclosure wall (Figure 1). This could suggest that the space between the temple structure and wall was a garden that likely represented the sacred dwellings area of the gods and the holy structure inside was the inner sanctuary where the god resided. Additionally, in this garden, although little is still known about its meaning, the concept of a sacred Tree of Life is developed in Sumerian mythology. This concept is likely to have been very similar to the Tree of Life found later in the Bible (Figure 2).<ref>For more on the Tree of Life, see: James, E.O. 1966. Tree of Life: An Archaeological Study. Studies in the History of Religion. Brill.<dh-ad/ref>

With the arrival of the Greeks in the Near East at the time of Alexander the Great, the Akkadian/Persian term is utilized by the Greeks, who now associate this term as a garden with animals and begin to adopt it as part of their culture. <ref>For more on the Greek concept of gardens and paradise, see: Aben, Rob, and Saskia de Wit. 1999. ''[[Filehttps:Etemenanki plan//www.png|thumbnail|Figure 1amazon. com/gp/product/B007ESPVP0/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=B007ESPVP0&linkCode=as2&tag=dailyh0c-20&linkId=2a72430b58147986003c0015eab24090 The Ziggurat at Babylon (Etemenanki), which likely becomes Enclosed Garden: History and Development of the Hortus Conclusus and Its Reintroduction into the "Tower of Babel" in Present-Day Urban Landscape]''. Rotterdam: 010 Publishers. Pg. 249.</ref> This perhaps reflects the Biblechange that these gardens underwent, was from generally being associated with temple architecture to also becoming royal parks enclosed within a sacred wall that had a likely in areas for kings in Western societies. The concept of royal garden insidedevelops further in Rome, and begins to be found in their great palaces and large houses, spreading to various parts of Europe.]]

[[File:1574px-Mesopotamian - Barrel-Shaped Cylinder Seal - Walters 42655For the developing religions of the 1st millennium BC and later, in particular Hebrew and Zoroastrianism, the concept of paradise begins to develop.jpg|thumbnail|Figure 2. Cylinder seal showing We see in the Hebrew Bible the story of Genesis most representing what is likely this paradise looks like, as a place where pre-sinful Adam and Eve resided along with animals and the Sacred Tree of Life developed from Sumerian mythologyand Tree of the Knowledge of Good and Evil.Early Christianity and Islam also develop concepts of paradise as gardens that the righteous will dwell in. <ref>For more on the development on the concept of paradise in universal religions such as Islam, Christianity, and Zoroastrianism, see: Ellens, J. Harold, ed. 2013. ''[https://www.amazon.com/gp/product/1440801835/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1440801835&linkCode=as2&tag=dailyh0c-20&linkId=802216e9f2e1e2b8420bcdc3657a0334 Heaven, Hell, and the Afterlife: Eternity in Judaism, Christianity, and Islam. Psychology, Religion, and Spirituality]]''. Santa Barbara, California: Praeger, an imprint of ABC-CLIO, LLC.</ref>

==Paradise Developments== The word “paradise” derives from an Akkadian and Persian word (''pardesu'' is Akkadian) and (''paridayda'' in Old Persian). <ref> For more on the origins of the term "paradise" and its meaning, see: Bockmuehl, Markus N. A. 2010. Paradise in Antiquity: Jewish and Christian Views. Cambridge [u.a.]: Cambridge Univ. Press.</ref> The term seems to specifically deal with structures or enclosures, perhaps associated with the walled gardens of temples discussed earlier. Soon, however, these gardens began to be found in other areas, including palaces or as pleasure gardens for royalty. In other words, the concept of gardens as an ideal setting spreads to more secular structures. In fact, gardens became very popular as royal areas in the Neo-Assyrian \and Neo-Babylonian Empires (9th-6the centuries BCE), spreading to the different Persian empires, such as the Achaemenids, Parthians, and Sassanians, who eventually influence Islamic empires and states that arose in the 1st millennium CE. We can still see these gardens as they were envisioned by the Persians today (Figure 3).  With the arrival of the Greeks in the Near East at the time of Alexander the Great, the Akkadian/Persian term is utilized by the Greeks, who now associate this term as a garden with animals and begin to adopt it as part of their culture. <ref>For more on the Greek concept of gardens and paradise, see: Aben, Rob, and Saskia de Wit. 1999. The Enclosed Garden: History and Development of the Hortus Conclusus and Its Reintroduction into the Present-Day Urban Landscape. Rotterdam: 010 Publishers. Pg. 249.</ref> This perhaps reflects the change that these gardens underwent, from generally being associated with temple architecture to also becoming royal parks enclosed in areas for kings in Western societies. The concept of royal garden develops further in Rome, and begins to be found in their great palaces and large houses, spreading to various parts of Europe.  For the developing religions of the 1st millennium BC and later, in particular Hebrew and Zoroastrianism, the concept of paradise begins to develop. We see in the Hebrew Bible the story of Genesis most representing what this paradise looks like, as a place where pre-sinful Adam and Eve resided along with animals and the Sacred Tree of Life and Tree of the Knowledge of Good and Evil. Early Christianity and Islam also develop concepts of paradise as gardens that the righteous will dwell in. <ref>For more on the development on the concept of paradise in universal religions such as Islam, Christianity, and Zoroastrianism, see: Ellens, J. Harold, ed. 2013. Heaven, Hell, and the Afterlife: Eternity in Judaism, Christianity, and Islam. Psychology, Religion, and Spirituality. Santa Barbara, California: Praeger, an imprint of ABC-CLIO, LLC.</ref> [[File:Khaneh Ghavam.jpg|thumbnail|Figure 3. A modern garden in Shiraz, Iran, which are similar to the ancient Persian concept of a royal enclosure with a garden full of trees and water.]] Modern Understanding==Modern Understanding== Modern usage of paradise shifts between an earthly place or heavenly realm. Interestingly, however, the concept of perfection, first displayed by the Sumerians, is retained. That perfect perfection was demonstrated as gardens, with animals and precious stonesin Mesopotamian and Persian understanding. In essencefact, an this idealized setting that still dominates our concepts of a sacred place. This is also true for more secular reasoning, as gardens or trees are often used to describe areas many cultures consider as a type of paradise. For example, Hollywood movie depictions tend to have this ideal, garden-filled setting as a form of paradise.<ref>For example, see: Dixon, Wheeler W. 2006. ''[https://www.amazon.com/gp/product/0813537983/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0813537983&linkCode=as2&tag=dailyh0c-20&linkId=5d783cf0179d513cf76a32ebd1e120dc Visions of Paradise: Images of Eden in the Cinema]''. New Brunswick, N.J: Rutgers University Press.</ref> ==Conclusion==

====References====

[[Category:Wikis]] [[Category:Religious History]][[Category:Ancient History]]