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Seven heavens

(Redirected fromSeven Heavens)

For other uses, seeSeventh Heaven (disambiguation).

In mythological orreligious cosmology,theseven heavensrefer to seven levels or divisions of theHeavens.The concept, also found in the ancientMesopotamian religions,can be found inJudaismandIslam;theChristianBible does not mention seven levels of heaven. Some of thesetraditions,includingJainism,also have a concept of sevenearthsor sevenunderworldsboth with themetaphysicalrealms ofdeitiesand with observed celestial bodies such as theclassical planetsandfixed stars.[1]

Wood carving 1475; pointing to 7 celestial bodies consisted 5 planets that can be seen with naked eye, the Sun and the Moon, each floating in a heaven layer, (Arabic Felaq in ancient cosmology)

Beliefs in the plurality of the heavens were not restricted to the belief in seven heavens. Ancient near eastern cosmology largely accepted the existence of three heavens. InJewish cosmologies(albeit absent from theHebrew Bible), the number of heavens could range from 3 to 365, with 7 being the most popular figure.

Origins

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The notion or belief in a cosmos structured or tiered into seven heavens likely originates or derives from theseven visible heavenly bodies(Mercury, Venus, Mars, Jupiter, Saturn, the Moon, and the Sun).[2]

Greek astronomy and cosmology

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Each of the seven heavens corresponds to one of the sevenclassical planetsknown in antiquity. Ancient observers noticed that these heavenly objects (theMoon,Mercury,Venus,theSun,Mars,Jupiter,andSaturn) moved at different paces in the sky both from each other and from thefixed starsbeyond them. Unlikecomets,which appeared in the sky with no warning, they moved in regular patterns that could be predicted.[3]They also observed that objects in the sky influenced objects on Earth as when movements of the sun affectthe behavior of plantsor movements of the Moon affect oceantides.

Mesopotamian cosmology

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Main article:Ancient near eastern cosmology

The concept of seven heavens as developed in ancientMesopotamiawhere it took on a symbolic or magical meaning as opposed to a literal one.[4]The concept of a seven-tiered was likely In theSumerian language,the words for heavens (or sky) and Earth areAnandKi.[5]The ancient Mesopotamians regarded the sky as a series of domes (usually three, but sometimes seven) covering theflat Earth.[6]: 180 Each dome was made of a different kind of precious stone.[6]: 203 The lowest dome of the heavens was made ofjasperand was the home of thestars.[7]The middle dome of heaven was made ofsaggilmutstone and was the abode of theIgigi.[7]The highest and outermost dome of the heavens was made ofluludānītustone and was personified asAn,the god of the sky.[8][7]Thecelestial bodieswere equated with specific deities as well.[6]: 203 The planetVenuswas believed to beInanna,the goddess of love, sex, and war.[9]: 108–109 [6]: 203 TheSunwas her brotherUtu,the god of justice,[6]: 203 and theMoonwas their fatherNanna.[6]: 203 Ordinary mortals could not go to the heavens because it was the abode of the gods alone.[10]Instead, after a person died, his or her soul went toKur(later known asIrkalla), a dark shadowyunderworld,located deep below the surface of the Earth.[10][11]Sumerianincantationsof the late second millennium BCE make references to seven heavens and seven earths. One such incantation is: "an-imin-bi ki-imin-bi" (the heavens are seven, the earths are seven.)[1][12]

The understanding that the heavens can influence things on Earth lent heavenly,magicalproperties to the number seven itself, as in stories of seven demons, seven churches, seven spirits, or seven thrones. The number seven appears frequently inBabylonianmagicalrituals.[13]The seven Jewish and the seven Islamic heavens may have had their origin inBabylonian astronomy.[1]

In general, the heavens is not a place for humans in Mesopotamian religion. AsGilgameshsays to his friendEnkidu,in theEpic of Gilgamesh:"Who can go up to the heavens, my friend? Only the gods dwell withShamashforever ". Along with the idea of seven heavens, the idea of three heavens was also common in ancient Mesopotamia.[14]

Abrahamic religions

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Judaism

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In theTalmud,it is suggested that the upper part of the universe is made up of seven heavens (Hebrew:shamayim):[15]

  1. Vilon(וילון), see (Isa 40:22)
  2. Raki'a(רקיע), see (Gen 1:17)
  3. Shehaqim(שחקים), see (Ps 78:23,Midr. Teh. to Ps. xix. 7)
  4. Zebul(זבול), see (Isa 63:15,1 Kings 8:13)
  5. Ma'on(מעון), see (Deut 26:15,Ps 42:9)
  6. Machon(מכון), see (1 Kings 8:39,Deut 28:12)
  7. Araboth(ערבות), The seventh Heaven whereophanim,theseraphim,and thehayyothand theThrone of Godare located.[16]

The JewishMerkavahandHekhalot literaturewas devoted to discussing the details of these heavens, sometimes in connection with traditions relating to Enoch, such as theThird Book of Enoch.[17]

Apocryphal texts

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TheSecond Book of Enoch,also written in the first century CE, describes themysticalascent of thepatriarchEnochthrough ahierarchyof Ten Heavens. Enoch passes through theGarden of Edenin theThird Heavenon his way to meet theLordface-to-face in the Tenth (chapter 22). Along the way, he encounters vividly described populations ofangelswho torment wrongdoers; he sees homes,olive oil,and flowers.[18]

The book's depiction of ten heavens represented an expansion of the ancient seven-heaven model. This expandedcosmologywas developed further inmedievalChristianity.

Christianity

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La materia dellaDivina commedia di Dante Alighieri,Plate VI: "The Ordering of Paradise" byMichelangelo Caetani(1804–1882)

TheNew Testamentdoes not refer to the concept of seven heavens. However, an explicit reference to athird heavenappears in theSecond Epistle to the Corinthians,penned inMacedoniaaround 55 CE. It describes the followingmysticalexperience:

I know a person in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows. And I know that such a person—whether in the body or out of the body I do not know; God knows—was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat.

— (2 Corinthians12.2–4NRSV)

The description is usually taken as an oblique reference by the author to himself. The passage appears to reflect first-century beliefs among Jews and Christians that the realm ofParadiseexisted in a different heaven than the highest one—an impression that may find support in the original Greek wording (closer to "caught away" than "caught up" ).[19]

In the second century,Irenaeusalso knows seven heavens (see hisDemonstration of Apostolic Preaching9; cf.Against Heresies1.5.2).

Over the course of theMiddle Ages,Christian thinkers expanded the ancientMesopotamianseven-heaven model into a system of ten heavens. Thiscosmology,taught in the first Europeanuniversitiesby theScholastics,reached its supremeliteraryexpression inThe Divine ComedybyDante Alighieri.The idea of seven heavens is carried over into the esotericChristian cabala.[20]

Islam

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APersian miniaturedepicting Seven Heavens fromThe History of Mohammed,Bibliothèque nationale de France,Paris.
"Heaven in Islam" redirects here. For the final abode of the righteous in Islam, seeJannah.For the cosmology of the Quran, seeQuranic cosmology.

TheQuranandHadithfrequently mention the existence of sevensamāwāt(سماوات), the plural ofsamāʾ(سماء), meaning 'heaven, sky, celestial sphere', and cognate with Hebrewshamāyim(שמים). Some of the verses in the Quran mentioning thesamaawat[21]areQ41:12,Q65:12andQ71:15.The seven heavens are not final destinations for the dead after the Day of Judgment, but regions distinct from the earth, guarded by angels and inhabited by souls whose abode depends on their good deeds (fasting, jihad, Hajj, charity), with the highest layer, the closest toGod.[22][23]According to Quran and Hadiths, each of the skies has its ownQiblaor a structure which became direction of prayer, similar toKaabaof the mortal world, where the Qibla of highest heaven is calledBayt al-Ma'mur,while the Qibla building for the lowest sky is calledBayt al-Izza.[24][25][26]

In other sources, the concept is presented in metaphorical terms. Each of the seven heavens is depicted as being composed of a different material, and Islamic prophets are resident in each. The names are taken fromSuyuti's Al-Hay’a as-samya fi l-hay’a as-sunmya:[27]

  1. Raqi'a(رقيعاء): The first heaven is described as being made of water and is the home ofAdam and Eve,as well as the angels of each star. According to some narratives, Muhammad encountered the angelHabibhere.[28]
  2. Araqlun(أرفلون): The second heaven is described as being made of white pearls and is the home ofYahya(John the Baptist) andIsa(Jesus).
  3. Qaydum(قيدوم): Thethird heavenis described as being made of iron (alternatively pearls or other dazzling stones);Josephand theAngel of Death(namedAzrael) are resident there.[29]
  4. Maʿuna(ماعونا): The fourth heaven is described as being made of brass (alternativelywhite gold);Idris(conventionally identified withEnoch) and the "Angel of Tears"reside there.
  5. Di'a(ريقا): The fifth heaven is described as being made of silver;Aaronholds court over this heaven. Sometimes, theguardian of hellfireis assigned to this place.[28]
  6. Daqua(دقناء): The sixth heaven is described as being composed of gold (alternativelygarnetsand rubies);Mosescan be found here.[30]
  7. ʿAriba(عريبا): The seventh heaven, which borrows some concepts from its Jewish counterpart, is depicted as being composed of divine light incomprehensible to the mortal man (alternatively emerald).Abrahamis a resident there andSidrat al-Muntaha,a large enigmatic Lote tree, marks the end of the seventh heaven and the utmost extremity for all of God's creatures and heavenly knowledge.[31]

There are two interpretations of using the number "seven". One viewpoint is that the number "seven" here simply means "many" and is not to be taken literally (the number is often used to imply that in the Arabic language).[32]But many other commentators use the number literally.

Onemodern interpretationof "heavens" is that all the stars and galaxies (including theMilky Way) are all part of the "first heaven", and "beyond that six still bigger worlds are there," which have yet to be discovered by scientists.[32]

Gnosticism

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TheGnostictextOn the Origin of the Worldstates that seven heavens were created inChaosbyYaldabaothbelow thehigher realms,and each of them are ruled over by anArchon.During theend times,these heavens will collapse on each and the heaven of Yaldabaoth will split in two, causing its stars to fall upon the Earth, therefore causing it to sink into theAbyss.[33]

In theCoptic Apocalypse of Paul,the apostle Paul ascends through the lower Seven Heavens. At the seventh heaven, he meets an old man who opens the gate to the realm beyond the material universe, and Paul then ascends to the eighth, ninth, and tenth heavens.[34]

InMandaeism,a series ofmaṭartas,or "toll houses," are located between theWorld of Light(alma ḏ-nhūra) fromTibil(Earth). The termmaṭartahas variously been translated as "watch-station",[35]"toll-station",[36]"way-station", or "purgatory".Maṭartas are guarded by variousuthras(celestial beings from the World of Light) and demons. In theGinza Rabba,sevenmaṭartasare listed and described inChapter 3 in Book 5of theRight Ginza.However, the number ofmaṭartasis not always seven;Book 6of theRight Ginza(also known as the "Book ofDinanukht") lists six, andChapter 4 in Book 1of theLeft Ginzalists eight.[37]Alternatively, the Seven Heavens can also be seen as corresponding to theSeven Planets,who form part of the entourage ofRuhain theWorld of Darkness.[37]

Hinduism

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According to allPuranas,theBrahmandais divided into fourteen worlds known aslokas.Seven areupper worlds:Bhuloka(the Earth and sky),Bhuvarloka,Svargaloka,Maharloka,Janarloka,TapalokaandSatyaloka;and seven arelower worlds:Atala,Vitala,Sutala,Talatala,Mahatala,RasatalaandPatala.[38]

See also

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  • As above, so below– Popular Neo-Hermetic maxim
  • Astral religion– Worship of stars and other heavenly bodies as deities
  • Empyrean– Highest heaven in ancient cosmologies
  • Hierarchy of angels– Belief that angels are ordered according to rank
  • Katabasis– Journey into the underworld in literature
  • Isra and Mi'raj– Night journey undertaken by Muhammad in Islamic tradition
  • Naraka– Hell realm in Jainism
  • Ogdoad– Gnostic cosmology of eight heavens

References

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  1. ^abcHetherington, Norriss S. (2014) [1993].Encyclopedia of Cosmology: Historical, Philosophical, and Scientific Foundations of Modern Cosmology.Routledge Revivals. Routledge. pp. 267, 401.ISBN978-1317677666.
  2. ^Decharneux, Julien (2023).Creation and contemplation: the cosmology of the Qur'ān and its late antique background.De Gruyter. p. 191.ISBN978-3-11-079401-4.OCLC1342248278.
  3. ^Campbell, Robert."Aristotle's 'On the Heavens'".World History Encyclopedia.
  4. ^Barnard, Jody A. (2012).The Mysticism of Hebrews: Exploring the Role of Jewish Apocalyptic Mysticism in the Epistle to the Hebrews.Mohr Siebeck. p. 62.ISBN978-3-16-151881-2.Retrieved3 June2015.
  5. ^"Sumerian Words And Their English Translation".History World.Archived from the original on 10 December 2005.Retrieved2 June2015.{{cite web}}:CS1 maint: unfit URL (link)
  6. ^abcdefNemet-Nejat, Karen Rhea (1998).Daily Life in Ancient Mesopotamia.Greenwood.ISBN978-0313294976.
  7. ^abcLambert, W. G. (2016). George, A. R.; Oshima, T. M. (eds.).Ancient Mesopotamian Religion and Mythology: Selected Essays.Orientalische Religionen in der Antike. Vol. 15. Tuebingen, Germany: Mohr Siebeck. p. 118.ISBN978-3-16-153674-8.
  8. ^Stephens, Kathryn (2013)."An/Anu (god): Mesopotamian sky-god, one of the supreme deities; known as An in Sumerian and Anu in Akkadian".Ancient Mesopotamian Gods and Goddesses.University of Pennsylvania Museum.
  9. ^Black, Jeremy; Green, Anthony (1992).Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary.The British Museum Press.ISBN0-7141-1705-6.
  10. ^abWright, J. Edward (2000).The Early History of Heaven.Oxford, England: Oxford University Press. p. 29.ISBN0-19-513009-X.
  11. ^Choksi, M. (2014)."Ancient Mesopotamian Beliefs in the Afterlife".World History Encyclopedia.
  12. ^Horowitz, Wayne (1998).Mesopotamian Cosmic Geography.Eisenbrauns. p. 208.ISBN0-931464-99-4.Retrieved3 June2015.
  13. ^Collins, Adela Yarbro (2000).Cosmology and Eschatology in Jewish and Christian Apoocalypticism.Brill.ISBN90-04-11927-2.
  14. ^Lange, Armin; Tov, Emanuel; Weigold, Matthias (2011).The Dead Sea Scrolls in Context: Integrating the Dead Sea Scrolls in the Study of Ancient Texts, Languages, and Cultures.Leiden: Brill. p. 808.ISBN978-90-04-18903-4.Retrieved3 June2015.
  15. ^"Angelology".Jewish Encyclopedia.Retrieved16 June2015.
  16. ^Hagigah 12b
  17. ^Scholem, Gershom (1965).Jewish Gnosticism, Merkabah Mysticism, and the Talmudic Tradition.New York: Jewish Theological Seminary of America.OCLC635020.
  18. ^Langton, Edward (11 July 2014).Good and Evil Spirits: A Study of the Jewish and Christian Doctrine, Its Origin and Development.Wipf and Stock Publishers. pp. 248–.ISBN978-1-62564-991-1.
  19. ^E. W. Bullinger.A Critical Lexicon and Concordance to the English and Greek.2, 14, To this 'Third heaven' and 'Paradise' Paul was caught away, 2 Cor. xii. 2, 4, (not 'up', see under 'catch') in 'visions and revelations of the Lord', 2 Cor. xii. 1. One catching away—with a double revelation of the New heaven and the...
  20. ^Barrow, Logie (2016).Independent Spirits: Spiritualism and English Plebeians, 1850–1910.Taylor & Francis. p. 54.ISBN978-1317268864.
  21. ^Pickthall, M. M.; Eliasi, M. A. H. (1999).The Holy Qur'an (Transliteration in Roman Script).Laurier Books Limited.ISBN81-87385-07-3.
  22. ^Coulter-Harris, D. M. (2016).Chasing Immortality in World Religions.USA: McFarland, Incorporated, Publishers. p. 121.
  23. ^"The Concept of Seven Skies in Islam".About Islam.Retrieved2 September2022.
  24. ^Ammi Nur Baits (2 October 2018)."Baitul Izzah, Rumah di Langit Dunia".konsultasisyariah.com(in Indonesian). Yufid.Retrieved28 November2023.Adapun baitul izzah, adalah tempat di langit dunia. Mengenai keberadaannya disebutkan dalam riwayat Ibnu Abbas radhiyallahu 'anhuma, beliau mengatakan, فُصِلَ القُرْآنُ مِنَ الذِّكْرِ [أي: اللّوح المحفوظ]، فَوُضِعَ فِي بَيْتِ العِزَّةِ مِنَ السَّمَاءِ الدُّنْيَا، فَجَعَلَ جِبْرِيلُ عليه السّلام يَنْزِلُ بِهِ عَلَى النَّبِيِّ صلّى الله عليه وسلّم Al-Quran dipisahkan dari ad-Dzikr (Lauhul Mahfudz) lalu diletakkan di Baitul Izzah di langit dunia. Kemudian Jibril menyampaikannya kepada Nabi shallallahu 'alaihi wa sallam. (HR. Hakim dalam al-Mustadrak 2/223, Ibnu Abi Syaibah dalam al-Mushannaf 10/533, dan dishahihkan oleh ad-Dzahabi). Az-Zarqani memberikan komentar untuk riwayat Ibnu Abbas, وهي أحاديث موقوفة على ابن عبّاس غير أن لها حكم المرفوع إلى النبيّ صلّى الله عليه وسلّم لما هو مقرّر من أنّ قول الصّحابيّ فيما لا مجال للرّأي فيه، ولم يعرف بالأخذ عن الإسرائيليّات حكمه حكم المرفوع Hadis ini mauquf sampai Ibnu Abbas, hanya saja dihukumi marfu' sebagaimana sabda Nabi shallallahu 'alaihi wa sallam. Berdasarkan kaidah bahwa perkataan sahabat, untuk masalah di luar logika, dan dia bukan termasuk orang yang suka menerima berita israiliyat, maka status perkataannya sama seperti sabda Nabi shallallahu 'alaihi wa sallam. Beliau melanjutkan, ولا ريب أنّ نزول القرآن إلى بيت العزّة من أنباء الغيب الّتي لا تعرف إلاّ من المعصوم، وابن عبّاس رضي الله عنه لم يعرف بالأخذ عن الإسرائيليّات، فثبت الاحتجاج بها Tidak diragukan bahwa turunnya al-Quran ke baitul izzah termasuk berita ghaib, yang tidak bisa diketahui kecuali melalui Nabi shallallahu 'alaihi wa sallam yang ma'shum. Dan Ibnu Abbas juga bukan orang yang dikenal suka menerima berita israiliyat, sehingga perkataan beliau dalam hal ini boleh dijadikan dalil. (Manahil al-Urfan, 1/45).
  25. ^Abu Anwar; Munzir Hitami (30 August 2023).Ulumul Qur'an: Sebuah Pengantar(in Indonesian). PT. RajaGrafindo Persada - Rajawali Pers. p. 24.ISBN9786230801457.Retrieved28 November2023.
  26. ^Majid Daneshgar; Walid Saleh (20 December 2016).Islamic Studies Today: Essays in Honor of Andrew Rippin.Brill. p. 79.ISBN9789004337121.Retrieved28 November2023.
  27. ^Heinen, Anton M. (1982).Islamic Cosmology.Wiesbaden, Germany: Franz Steiner Verlag. p. 86.ISBN3-515-03177-4.
  28. ^abColby, Frederick S. (2008).Narrating Muhammad's Night Journey: Tracing the Development of the Ibn 'Abbas Ascension Discourse.State University of New York Press.ISBN978-0-7914-7518-8.
  29. ^Webster, Richard."Living in Your Soul's Light: Understanding Your Eternal Self".
  30. ^D'Epiro, Peter & Pinkowish, Mary Desmond (1998).What Are the Seven Wonders of the World? And 100 Other Great Cultural Lists: Fully Explained.Doubleday. pp.219–220.ISBN0-385-49062-3.
  31. ^Abdullah, Yusuf Ali(1946).The Holy Qur-an: Text, Translation and Commentary.Qatar National Printing Press. p. 1139, n. 3814.
  32. ^ab|"What Is Meant By 'Seven Heavens'?".Al-Islam.org.10 December 2012.
  33. ^Marvin Meyer;Willis Barnstone(2009). "On the Origin of the World".The Gnostic Bible.Shambhala.Retrieved25 October2021.
  34. ^Meyer, Marvin(2007).The Nag Hammadi scriptures.New York: HarperOne.ISBN978-0-06-162600-5.OCLC124538398.
  35. ^Aldihisi, Sabah (2008).The story of creation in the Mandaean holy book in the Ginza Rba(PhD). University College London.
  36. ^Buckley, Jorunn Jacobsen (2002).The Mandaeans: ancient texts and modern people.New York: Oxford University Press.ISBN0-19-515385-5.OCLC65198443.
  37. ^abGelbert, Carlos (2011).Ginza Rba.Sydney, Australia: Living Water Books.ISBN9780958034630.
  38. ^Dalal, Roshan (2010).Hinduism: An Alphabetical Guide.Penguin Books. p. 224.ISBN978-0-14-341421-6.

Further reading

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  • Ginzberg, Louis (1998).The Legends of the Jews: From the Creation to Jacob.Translated by Henrietta Szold. Johns Hopkins University Press.ISBN0-8018-5890-9.
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