The article presents Eden as an "earthly paradise" described in Genesis ii-iii where Adam and Eve resided before their fall. The term "Eden" likely derives from Assyrian "edinu" (meaning field or depression), though later Hebrew sources connected it to other roots.

Scholars proposed various locations:

Ancient tradition identified the rivers with geographic features: Havilah as India, Pison as an Indian river, Cush as Ethiopia, and Gihon as the Nile.

Babylonian theory: Friedrich Delitzsch placed Eden in southern Babylonia near "Kar-Duniash" ("garden of god Duniash"). He identified the Pison with the Pallacopas canal and Gihon with the Shatt al-Nil, while Havilah represented the Syrian desert known for gold deposits.

Gilgamesh connection: The text notes parallels between Eden and the dwelling of Parnapishtim in the Babylonian epic, potentially located at "the confluence of streams" in the Persian Gulf region. However, the article suggests "the original Eden was very likely in heaven," with scholars like Gunkel connecting the Eden river to the Milky Way.

The Adapa legend (from El-Amarna tablets) shows significant parallels: both stories involve a first man denied eternal life through food, trees of life, and garments. The article notes the Hebrew account proves "more pessimistic" since God withholds both knowledge and immortality.

The cherubim guarding Eden reflect "distinctly Babylonian" imagery—"identical with the immense winged bulls and lions at the entrances to Babylonian and Assyrian temples."

RABBINICAL LITERATURE

Talmudic sources recognized two Edens: an earthly paradise and a celestial realm housing righteous souls, termed "lower" and "higher" Gan Eden (the Garden of Eden, paradise).

Resh Lakish proposed three possibilities: if in Palestine, Beth-Shean was the entrance; if in Arabia, Bet Gerim; if between rivers, Damascus served as the gate. Other sources pointed to interior Africa, with Alexander the Great supposedly discovering Eden's entrance there.

A baraita (a teaching from outside the Mishnah) established proportions using Egypt as measurement: "Cush is one-sixtieth of the world...the Gan being one-sixtieth of Eden" (Ta'an. 10a).

Four Rivers Identification

The Midrash (rabbinic interpretive commentary) identified the rivers with empires: Babylon (Pison), Medo-Persia (Gihon), Greece (Hiddekel), and Edom-Rome (Perat), designating Havilah as Palestine.

Medieval authorities debated identifications. Saadia Gaon suggested the Pison was the Nile; Ibn Ezra disagreed, noting "Eden is farther south, on the equator." Nahmanides proposed subterranean passages for rivers. Obadiah of Bertinoro (1489) placed Eden "southeast of Assyria" near Aden, though Jacob Safir (1865) found Aden "sandy and barren."

Most rabbinic opinion "point to the location of Eden in Arabia," with the four river mouths representing the Persian Gulf (east), Gulf of Aden (south), Caspian Sea (north), and Red Sea (west).

Earthly and Heavenly Realms

The boundary between natural and supernatural Eden remained unclear. One source stated: "Gan Eden and heaven were created by one Word...as heaven is lined with rows of stars, so Gan Eden is lined with rows of the righteous, who shine like the stars" (Aggadat Shir ha-Shirim).

The leviathan's toxic breath was counteracted by "spicy odor issuing from" Eden. God allegedly prepared "ten canopies of various precious stones in Gan Eden" for Adam (B.B. 75a).

Nahmanides argued the Genesis narrative contained dual meanings, with earthly features possessing heavenly prototypes.