Location of Eden

When Columbus set out in search of the Indies, he had in mind the lands of Tarshish and Ophir, the great isle of Cipangu and also the Terrestrial Paradise -- the Garden of Eden.

The Earthly Paradise was generally set in the dominion of Prester John, and for this reason in medieval roll of arms, for example, Prester John of the Indies (Prester Johan de Ynde) was listed first in precedence followed by the King of Jerusalem, the Emperor of Rome and the Emperor of Constantinople in that order, followed by other Christian kings.

From the Herald's Roll (late 13th century)

1 Prester Johan de Ynde

Azure a cross or (attributed arms)

2 Roye de Jerusalem

Argent crusilly and a cross potent or

3 Emperor de Rome

Or a double headed eagle displayed sable

4 Emperor de Constantinoble

Gules a cross or

In the millenarian environment of Europe during Columbus' time, the honor of ruling over the Garden of Eden would certainly suit the prophesied king, the Encubierto, as many fancied Columbus' patron Ferdinand of Spain. Technically such an honor would rank even higher than reconquering Jerusalem.

On his way home from his first voyage, Columbus wrote in his Diario that the land he had discovered must be Paradise Terrestrial which 'sacred theologians and philosophers' had located in the 'end of the East' ("en el fin de oriente"). One of the admiral's favorite books, Imago Mundi, placed the Garden of Eden at the extremity of the East where the Sun rose for the first time on the morning of creation.

The idea that Cipangu and China could be reached by sailing West and that the distance was not that great appears to have originated with Nicolo di Conti and/or the mysterious ambassador from the East Indies -- from a Nestorian Christian nation 20 days beyond Cathay (China). These two are mentioned together by Poggio after the latter's interview of de Conti.

Both had influenced Paolo Toscanelli and others, and Toscanelli is believed by many to have encouraged Columbus to undertake his fateful mission. Previously, under the Ptolemaic system it was believed that the Indian Ocean was landlocked and that the eastern coast of Asia could not be approached by sea from the West. Pierre d'Ailley, the author of Imago Mundi had these concepts in his book, but later gave up the idea of an open Indian Ocean after reading the Latin Ptolemy.

At this time, the view that the distance from the Canaries to Cipangu was relatively small became current. Toscanelli estimated it at only 85 degrees, while Martellus put it at 90 degrees and Behaim at 110 degrees. Some scholars believe the idea of such a short distance originates with Marinus of Tyre, but even the latter but the distance at 135 degrees. In reality, the measure was about 225 degrees.

Whatever the source of the idea, Columbus believed that he was sailing along the coasts of southeastern Asia when he discovered the Americas. After his third voyage, he wrote in a letter to Ferdinand and Isabella: "I am completely persuaded in my own mind that the Terrestrial Paradise is in the place I have said...just above the Equator, where the best authorities had always argued Paradise would be found."

The idea that Eden was near the equator was related to the idea of climate and the lack of extreme changes of hot and cold seasons. Eden was thought of as a lush place with a dazzling variety of living creatures. In 1554, an anonymous English author writes:

All who have gone there agree that the best and greenest fields and countrysides in the entire world are to be found there, the most pleasant mountains, covered with trees and fruits every kind, the most beautiful valleys, the most delicious rivers of fresh water, filled with an endless variety of fishes, the thickest forests, always green and laden with fruits. As for gold, silver, and other kinds of metal, spices of all kinds, and fruits desirable both tor their taste and touch and for the salutary effects they have: so abundant are they that until now it has not been possible even to imagine that they could be as many elsewhere as here. In conclusion, it is now thought that the earthly paradise can only be located on the equinoctial line or close to it, for the only perfect spot on earth has its place there.

In a letter that Columbus wrote to his son after his voyages, he said:

Certain it is that I have served Their Highnesses with as great diligence and love as I might have employed to win paradise and more; and if in somewhat I have been wanting, that was impossible, or much beyond my knowledge and strength.

Probably the paradise that Columbus mentions above is that of the eternal reward after life, but after his time, the idea of reaching the Garden of Eden began to fade. Explorers may have realized the futility of such an endeavor, but they continued to look for other fabled lands including Cipangu, Tarshish and Ophir, and Cattigara.

Regards,
Paul Kekai Manansala
Sacramento

References

Delumeau, Jean. History of Paradise. The Garden of Eden in Myth and Tradition, Trans. Matthew O'Connell. New York: Continuum Publishing C., 1995, 111.

Morison, Samuel Eliot. Admiral of the Ocean Sea a Life of Christopher Columbus, Little Brown & Co., 1942.

The Garden of Eden (Glossary)

The Garden of Eden and its location have served as a source of intrigue and curiosity since ancient times. Eden in the Bible is the terrestrial paradise, the earthly model of Heaven. In the Eden paradise, we find the source of the earthly rivers and the source of life itself or at least that of humanity.

The fall of Adam and Eve and their expulsion from the Garden of Eden serves as the backdrop of humanity's loss of immortality.

Where was the Garden of Eden?

The biblical Garden of Eden appears derived from the older Sumerian stories of the lush island of Dilmun far to the East. Many themes in the biblical book of Genesis are very similar to Sumerian myths including the lists of the antediluvian patriarchs, the great flood and the far-off eastern paradise.

Apocryphal texts like the Book of Enoch and Book of Jubilees place Edem beyond "India" and the Erythraean Sea (Indian Ocean) . In Enoch, the "Garden of Righteousness" and the Tree of Knowledge are associated with the eastern regions where cinnamon and aloeswood are found.

In medieval times, the location of the Garden of Eden continued to be mostly associated, in Christian and Jewish thought at least, with the far East. Medieval maps generally placed the East at the top of the chart with the Garden at the highest position. Although the garden was usually on the mainland, sometimes it was instead an island in the sea. Most often Eden was centered on the equator although the geography here tended to be pushed southward from the true positions.

Muslim geograhpers more commonly placed the Garden of Eden in Sri Lanka at a location also known as Sri Pada in Ratnapura district.

Font of all rivers

As the source of four great rivers that were said to supply water to all other rivers of the world, Eden was also the 'garden of life.' The four rivers branching out usually in the four cardinal directions were of course only symbolic. They are met with also in different mythologies of the world.

The four rivers are fed by one great world river that appears as either subterranean, as heavenly or as both subterranean and heavenly. We can understand the world river originally as an underground river that rises up the cosmic mountain to the heavens spouting out at the peak of the axis mundi. In India, this is the Ganga, which metaphorically branches out into the Sita to the East, the Alakananda to the South, the Caksus to the West and the Bhadra to the North i.e., it is the source of all fresh water. The four rivers watered by Eden in the Bible are the Pison of the golden land of Havilah, Gihon in Ethiopia, Hiddekel towards the east of Assyria, and the Euphrates.

Sumerian myth tells of two oceans -- an underground freshwater ocean known as the Abzu and a surface saltwater one called Tiamat. The former provides waters for the Earth's rivers after rising in Mount Mashu. Both oceans are seen as locations for the creation of life and the world. The Chinese Daoists saw the field of creation as the "Cinnabar Ocean" and the Hindus had the "Milky Sea."

Indeed, the idea of the oceans as the source of life is widespread in many cultures agreeing to some extent with modern evolutionary theories of life originating in an oceanic "biological soup." Indeed, marine ecosystems contain more phyla of lifeforms than the terrestrial ecosystems probably due to the fact that only a subset of creatures took to the land from the sea.

It is interesting with regard to the theme of this blog, that the region with by far the greatest marine diversity in the world is found in a triangle formed by the Philippines in the north, Indonesia to the southwest, and New Guinea to the southeast. Biodiversity in itself is the "tree of life" with all lifeforms ultimately connected in one origin and speciation resembling the branching of a tree.


Graphic giving theory for world's highest biodiversity in "Coral Triangle." Source: http://www.calacademy.org/research/izg/tropicaldiversity.htm

Heaven and Hell

Eden is portrayed in the Bible and related works both as a lush paradise and a fiery region protected by a revolving flaming sword. In this land was Mount Eden, a location described in similar terms to the smoking, fiery peak in Sinai where Moses received the divine commandments.

Mount Eden is itself the "garden of God," the location of the heavenly hosts from which the fallen angels were expelled according to Ezekiel.

The fiery upheavel in the Garden of Eden is related in this work to a volcanic conflagaration that sends waves of human migration in all directions.

When Adam and Eve partake of the fruit of the "tree of knowledge" they suddenly realize they are naked and seek to cover themselves. The theme suggests the loss of innocence connected by many with the rise of materialism symbolized by the fig leaves used to conceal their 'nakedness.'

From that point onward, abundance would cease and humanity would toil to survive off the cursed ground.

Regards,
Paul Kekai Manansala
Sacramento

Geomancy, Architectural (Glossary)

This article is focused on forms of geomancy in which buildings, particularly royal buildings, are pointed toward a specific geographic landmark.

The most widely-known example today is the orientation of mosques toward the qiblat-al-Mecca, the direction of Mecca.

A contention of this blog is that the Nusantao traders beginning in the Neolithic began spreading the idea of a sacred mountain, namely Mount Pinatubo, to different regions of the world. This concept gave rise to notions such as Dilmun and the Garden of Eden according to this theory.

Direction of Eden

Starting in the third century, Christian altars were placed in the east end of the church so that the people faced east toward the Garden of Eden while praying. For a time, in Byzantine churches, the bishop also faced east and then eventually the priest as well, so that they were not facing the congregation during services.

Although one could argue that Christians of that time had only vague ideas of Eden's location, they nevertheless had some conception of its location. And these concepts may date back at least to apocryphal books like Enoch and Jubilees with their references to the Mount of Eden, if not earlier.

Medieval European maps showed that Eden was not only in the Far East but also in the equatorial regions. Such thoughts may have influenced Protestant church architecture in which the pulpit was often located in the southeast corner of the church.

Direction of the Phoenix

In ancient China, the emperor and kings faced their thrones and palaces toward the South.

The South was the direction of Feng the Phoenix, the clan of the first king, Fu Hsi, and the emblem of the empress.

Emperor Shun, from legendary times, is especially noted for his position facing toward the South. This may refer to his capital in the Qi kingdom, which was at about the same longitude (117 East) as Mount Tai (Taishan), the location of the royal sacrifice of Fu Hsi "the dog-man sacrificer."

Kuahelani and the "Blue Mountain"

The Hawaiian royal palace faced the West and also overlooked the seashore. It is likely this orientation is rooted in ancient Hawaiian belief.

The Hawaiians of old had two orientation systems -- one involved land/sea (uka/kai) opposition and the other was an absolute reference based on east and west (hikina and komohana).

In the absolute orientation system, one faces toward the west as a reference, and thus 'akau "right" corresponds with "north" and hema "left" with "south."

The West is the direction of Kuaihelani the location of Paliuli "the Blue Mountain." The latter mountain is the Hawaiian equivalent of the Garden of Eden.

Located far to the West, it is said that one embarking from Kuaihelani "the floating land" sails for 40 days and then smells the kiele flowers of Hawai`i. Journeys to Kuaihelani from Hawai'i were usually made from Niihau or or Kauai according to ancient chants.

It was a land inhabited by the diminutive Menehune and the Muaimaia or "banana eaters." The voyager Hawaii-loa was said to have sailed from Kuaihelani, also known as Kahiki-honua-kele, to Hawai`i following Hoku'ula or Aldebaran (16° declination) toward the East.

Ancient temples known as luakini used for royal sacrifce were always built on the east-west axis although they could face in either direction.

The Kraton

The Kraton or royal palace of Yogyakarta is often said to face north. Actually it faces in the direction of Mount Merapi, the "Mountain of Fire," and thus orients a bit east of north.

Further north, the older Surakarta Kraton also faces northeast, although it is nearly due East of Mount Merapi.


Map shows the northeastern orientation of the Kasunanan and Mangkunagaran kratons of Surakarta marked by red stars. Click image for larger view.

Is there another ancient "Mountain of Fire" in which direction these palaces are oriented?

The throne of the Susuhunan kings of Surakarta was also said to face north which if this means the same "north" as that of the palaces would mean rather east of north.

Unfortunately little remains of earlier royal structures. The lone exception may be Kraton Ratu Boko, the Palace of the Heron King, although this structure looks very much like a temple.

If the main building of Kraton Ratu Boko, Batur Pendopo is used as a measure, this complex also faces north but a bit toward the West, probably pointing toward Mount Merapi.

The great Hindu temple complex of Prambanan has an outer wall that faces Northeast, although the temple structures themselves follow the Vedic and Hindu orientation towards the East as used in India where temple structures look to the East.


Diagram of the Prambanan temple complex, built maybe in the 9th century, showing the outermost rectangular gate where the main entrance of the complex was located on the northeast side. Source: http://www.borobudur.tv/

Regards,
Paul Kekai Manansala
Sacramento

References

Beckwith, Martha. Hawaiian Mythology, University of Hawaii Press, 1977, p. 79.

Kieckhefer, Richard. Theology in Stone: Church Architecture from Byzantium to Berkeley, Oxford, 2003, p. 154.

Pemberton, John. On the Subject of "Java", Cornell University Press, 1994, p. 98.

Valeri, Valerio, Kingship and Sacrifice: Ritual and Society in Ancient Hawaii, University of Chicago Press, 1985, p. 254.

Eden's Bearings

The position of the Pleiades constellation rising in the East near or conjunct with the ecliptic is a valuable chronometer. This would place it at or close to the point of the spring (vernal) equinox.

Because the period from one vernal equinox to the next is shorter than the stellar year, the star position of the equinox changes by about one degree every 72 years. In about 25,920 years this point marking the beginning of spring will have made a full circle around the zodiac.

Evidence of an early, probably Neolithic people who marked important events not by conventional calendars but by associated astronomical configurations is a major thesis of books like Hamlet's Mill.

Austronesians appear to have been one such type of people. We don't know if Austronesians ever had calendar counts, but if they did these must have been assigned to the recondite knowledge used by initiates only. However, we do know that they often marked events, including those found in their mythologies, with heavenly conjunctions or other phenomenon. For example, the Hawaiian legend of the explorer Hawai`i-loa who noticed a conjunction of the Pleiades and Aldebaran with Jupiter and steered toward these stars to discover Polynesia.

In this case, we see that the stars indicate both place, as directional bearings, and time, by means of the timing of the stellar conjunction.

Babylonian astronomy might preserve something of a similar sort from the Sumerians with regard to the location of our cosmic volcanoes. Mesopotamian seals often contain depictions of astronomical configurations in scenes of significant mythological events.

The star known as Nibiru (also Neberu, Nebiru) to the Mesopotomians has more than one identification by researchers in this field. The one that is of interest for us is Nibiru's identification with Jupiter. In the cosmological Enuma elish (7.124ff), Nibiru is one of the fifty names given to Jupiter, the planet of Marduk:

Nebiru shall hold the crossings of heaven and earth;
Those who failed of crossing above and below,
Ever of him shall inquire.
Nebiru is the star which in the skies is brilliant.
Verily, he governs their turnings, to him indeed they look
Saying: "He who the midst of the Sea restlessly crosses,
Let 'Crossing' be his name who controls its midst.
May they uphold the course of the stars of heaven;
May he shepherd all the gods like sheep.

From the quote above, it would appear that Nebiru is connected in some way with crossings over the sea. In fact, the name "Nebiru" is derived from eberu, "to cross," and actually means "ferry, ferryman, ford." The authors of Hamlet's Mill connect Nibiru with Urshanabi the ferryman to Paradise in the epic of Gilgamesh.

What is particularly interesting about Nibiru is that the planet's "point" or "station" is used by the Babylonians, and also likely by their predecessors, to construct celestial maps. The following quote refers to Jupiter/Marduk measuring the universe:

He determined the year by designating the zones:
He set up three constellations for each of the twelve months.
After defining the days of the year (by means) of (heav­enly) figures,
He founded the station of Nebiru to determine their (heav­enly) bands,
That none might transgress or fall short.
Alongside he set up the stations of Enlil and Ea.

The 'heavenly bands' constructed with the "station of Nebiru" as the reference point are known as the paths of Anu, Enlil and Ea.

According to authorities on Babylonian astronomy referenced in Hamlet's Mill, the path of Anu is parallel to the celestial equator and extends to a point about 15 to 17 degrees north and south of our own equator. The path of Enlil is a band of similar width north of the path of Anu, while the path of Ea is the southern zone of equal measure.

The latitude of 15-17 degrees North, of course, would fit well with both Mt. Pinatubo and Mt. Arayat. The question is though whether this station of Nebiru, obviously a fixed star or constellation used to build the entire planisphere of the Babylonians, was north or south of the equator.

According to researcher F. M. Th. Bohl, the station of Nebiru was the point of entry of Jupiter into the path of Anu observed during the night of the vernal equinox, the Babylonian New Year.

During this period, the equinox occured when the sun entered the constellation I-Iku which is identified either with the square of Pegasus or some location in the Aries group.

In either case, a night observation of Jupiter with that planet entering an area corresponding to the geocentric latitudes (declination) of 15 to 17 degrees would point to the constellation Virgo. I would suggest the star Spica, or alpha Virginis.

Indeed, researchers Paul Neugabauer and Albert Schott following the work of Günter Martiny, have suggested that Neo-Babylonian (Assyrian) temples were oriented toward the azimuth intersecting Spica and the vernal equinox at the horizon. Of the three, Neugebauer gave up on the idea when he could not find any evidence that Spica was an important star in Babylonian astronomy.

However, I would suggest that Spica was indeed the station of Nibiru, the point used to demarcate the boundary of the paths of Enlil and Anu, and by similar proportion also the path of Ea.

During 3102 BC, the date of the beginning of the modern era in the Hindu calendar, Spica was located directly above about 15.48 degrees North latitude. The position was not much different at the beginning of the Mayan calendar according to the estimate that places that date in the year 3114 BC.

Thus, Spica would have been an excellent zenith star for navigators seeking the sacred volcanoes. It would have been very nearly directly overhead at its highest point in the sky. As such, Spica would also have acted as a bearing star since it would be directly to the east when rising and to the west when setting, if the observer is at the corresponding latitude.

With Nibiru as the ferry-person to Paradise from the "confluence of the rivers," it would be logical that his station would be guiding star to that very location, at a time when the Pleiades marked the point of the spring equinox.

Spica is also widely thought to be the starting point of the lunar mansions of the Chinese zodiac. Among Pacific Islanders, Spica is often paired with Arcturus, the zenith star of the island of Hawai'i, by traditional navigators to determine latitude using the different rising/setting times, if any, of both stars.

If we combine this conjecture, with the earlier one made regarding the meridian of Yamakoti, then we get surprisingly accurate coordinates for the ancient axis mundi. Of course, the longitude given by the Hindu astronomical texts depends on whether one identifies "Romaka-pura" as Alexandria or Rome. There is good reason to think it is the former.

According to the astronomer Varahamihira, the Romaka Siddhanta, written in Romakapura, has a year length nearly exactly that used by Ptolemy and Hipparchus. There are also rather close values to Ptolemy's anomaly of the equation of center, and for that astronomer's revolution length of the Moon's nodes. This would indicate that the Romaka Siddhanta borrowed largely from the astronomical work carried out in Alexandria, and specifically by Ptolemy. Yamakoti, or "Yama's Peak" would in this case be the location of the Underworld kingdom where both the good and bad go after death. The same symbolic location within Mt. Mashu traveled to by Gilgamesh.

With Romakapura as Alexandria, the corresponding meridian of Yamakoti to the east of Lanka, which Indian astronomers equate with Avanti (75.76E), would be at about 121.64 degrees East, a bit more than the longitude of Pinatubo.

Varahamihira's Quadrants (Romaka = Alexandria)

Lanka (75.76E) - Romaka (29.88E) = 45.88 degrees

Lanka (75.76E) + 45.88 = 121.64E degrees (meridian of Yama's Peak)

Regards,
Paul Kekai Manansala
Sacramento

Scents of Paradise

The word "paradise" in most cultures refers to a tropical paradise not by accident. In the same sense, the scents associated with paradise -- aloeswood, ginger, camphor, cinnamon -- are not coincidental. If the idea of paradise as a group of islands (of the blest) has its origins rooted in a real place.

In Austronesia, aromatics were derived more from fresh flowers and plants rather than dried ones like spices. Of course, the shipment of aromatics in dried form is a practical consideration.

The Tahitians extracted the essences of fragrant flowers into coconut oil used as for perfume, massage and skin therapy. In the mountains of the Philippines, warriors rubbed themselves with fresh ginger before battle. People all over Austronesia adorned themselves with the most odiferous flowers strung together as leis or crowns, or placed behind the ear.

Aromatherapy and fumigation with aromatics was widely practiced. The widespread of citrus in herbal medicine derives in large part from the fragrance of these fruits. Fragrance also plays an important part in the cuisine of many Austronesian peoples. Lemongrass, lemon, ginger and mint are common fragrances associated with cooking in the region.

For a people where the sense of smell is so important to culture, it would be natural that they would also like to bring at least some of these scents with them.

Ancient tropical Asian spices found at ancient sites

Cloves, Terqa, 1,700 BC

Whole orange, Thebes, 19th Dynasty

Opium poppy, Deir el-Bahri, 1473-1458 BC

Black pepper, Mummy of Ramses II, 1279-1212 BC

Camphor, Mummy of Ramses V, 1153-1147 BC

Silk, Egyptian mummy dated at about 1,000 BC

Cinnamon, northern Mediterranean, 6th-7th cent. BC

Cinnamomum camphora, PUM II mummy, 2nd cent. BC

The sacred incense and anoiting oil in many cultures consists primarily or entirely of aromatics originating in Southeast Asia. For example, the holy anoiting oil of Exodus 30:23 is believed by some experts, using ancient sources, to consist of myrhh, cinnamon, cassia and lemongrass ('sweet calamus'). Three of these four ingredients originate in Southeast Asia.

These aromatics were used often to recreate the atmosphere of Paradise -- the Garden of Eden. Aloeswood, the main ingredient in holy incense used by Buddhists, Christians and Muslims throughout the world is associated with the Eden in Jewish, Christian and Muslim tradition.

The Muslims also considered ginger and camphor as scents coming from Paradise:

"The first group (of people) who will enter Paradise will be (glittering) like the moon on a full-moon night. They will neither spit therein, nor blow their noses therein nor relieve nature. Their utensils therein will be of gold and their combs of gold and silver; in their censers the aloeswood will be used, and their sweat will smell like musk." (Bukhari 4:468)

"They will be given to drink therein of a cup tempered with ginger." (Quran 76:18-19).

The virtuous shall be given a drink which is tempered with camphor from a spring wherefrom the servants of Allah drink. They cause it to gush forth through their own efforts." (Quran 76:6-7)

For those who had been there, the scents of Paradise transported them back to Eden, for others it gave a whiff of the wonders the blessed lands.

These spices are still important today in more than religious ceremonies. One of the best examples of this involves a look at the formulas for the various cola drinks now popular worldwide. The following flavorings are used in the original Coca-Cola recipe and the Pepsi-Cola recipe, notice that with the exception of coriander all the other flavors are of southeastern Asian origin:

Original Coca-Cola

Oil Orange
Oil Cinnamon
Oil Lemon
Coriander
Nutmeg
Neroli

Pepsi-Cola

Lime Juice
Oil Lemon
Oil Orange
Cinnamon Oil
Oil Nutmeg
Oil Coriander
Oil Petit Grain

Regards,
Paul Kekai Manansala
Sacramento


References

de Vartavan, C. and V. A. Amorós 1997. _Codex of Ancient Egyptian
Plant Remains: Codex des restes végétaux de l'Egypte ancienne_.
Triade Exploration's Opus Magnum Series in the field of
Egyptology [TOMS.E] I. London: Triade Exploration Ltd.

Dalby, Andrew, Dangerous Tastes The Story of Spices, 2000, Berkeley: University of California.