TERRESTRIAL
519
TERRESTRIAL
Oratory he devoted himself to preaching, and winning
high reputation was called to fill important pulpits.
He preached the Lenten sermons of 1717 before Louis
XI\s next at the Court of Lorraine, and later twice
in the metropoUtan church of Paris with considerable
success; the last of these series broke down his health
and led to his death. His eloquent diction, which was
enhanced by his outward action, was marked by
nobility and simplicity of thought, by forcefulness
and absence of artificiality. His good judgment led
him to avoid mere brilliancy of expression and clever
artifices of speech, but he was sometimes cold, per-
haps as a result of his Jansenistic procUvities. About
fifty of his discour.ses, mostly delivered as Lenten
lectures, are preserved, and were published at Paris
(4 vols., 1726, 1736).
Gaspard, brother of the preceding, b. at Lyons, Oct., 1680; d. at Paris, 2 Jan., 1752. He was also a member of the Oratory, teaching humanities and af- terwards philosophy. His oratorical gifts were re- vealed at Troves, 1711, on delivering the funeral oration of the Dauphin, son of Louis XIV; but he did not devote himself to the pulpit till after his brother's death, when he fulfilled several engagements which the latter had made. Soon his reputation increased beyond that of Andr6. For five years he preached at Paris, and finally delivered a Lenten course in the Church of Notre Dame. More stub- bom even than his brother, he appealed time after time against the Bull "Unigenitus"; he even pub- hshed anonymously twelve "Lettres sur la justice chr^tienne" (Paris, 1733), in which, to support the Jansenists whom the bishops deprived of the sacra- ments, he endeavoured to prove the inutihty of sacra- mental confession. This work was condemned by the faculty of theology at Paris (1 Sept., 1734), and by the Archbishops of Sens and Embrun, as contain- ing erroneous, schismatical and heretical assertions. Terrasson had to leave the Oratory and abandon preaching. He withdrew to the Diocese of Auxerre where the bishop, M. de Caylus, a well-known Jan- senist, confided to him the care of Treigni. But he was soon arrested (Oct., 1735) by the order of the king for his Jansenistic activities, and was confined during nine years either at Vincennes or with the Minims of Argenteuil. A belated retractation, the authenticity or sincerity of which has never been well estabhshed, was attributed to him. He was living in retirement with his family when he died. As a preacher his chief characteristics are simplicity and clearness, but at times he carries the subdivision of his matter to excess; his style is somewhat dry and lacks vigour. Like his brother he holds a high place among the orators of second rank. A volume of his dis- courses appeared at Utrecht in 1733, but the first real edition was at Paris in 1744 (4 vols.). The sermons of the two brothers were reprinted by Migne in his "Collection des orateurs sacres", XXIX (Paris, 1849).
CrrRSAT, AUmoirea sur leg savarUs de la famitle de Terraaaon (Tr«voui, 1761): Nouvelles ecdisiaatiques (1736, 1744); Sup- pliment an nirrologe des ptua cHibres difenseura de la z6riU (s. I., 176.1). 120; Candei., Les pri/iicateurs /rani:aia dana la premiere moilii du XVIIU aitde (Paris, 1904); F^bet, La Faculli d» thlologie de Paris, Bpoque moderne, VI (Paris. 1009). 144.
AnTOI.VE DfioERT.
Terrestrial Paradise (CTC, irapdSeio-os, Parndi- sus). The name popularly given in Christian tradi- tion to the scriptural Garden of Eden, the home of our first parents (Gen., ii). The word paradise is probably of Persian origin and signified originally a royal park or pleasure ground. The term does not occur in the Latin of the Classic period nor in the Greek writers prior to the time of Xenophon. In the Old Testament it is found only in the later Hebrew writings in the form Wikisource-bot (talk)C (Pnnlex), having been borrowed doubtless from the Persi.an. An instruc- tive illustration of the origin and primary meaning
of the term appears in II Esdras (ii, 8) where "Asaph
the keeper of the king's forest" (D"|1Sn, happerdes] is
the custodian of the royal park of the Persian ruler.
The association of the term with the abode of our
first parents does not occur in the Old-Testament
Hebrew. It originated in the fact that the word
wapdSeuros was adopted, though not exclusively, by
the translators of the Septuagint to render the He-
brew '"IP'^J, or Garden of Eden described in the second
chapter of Genesis. It is likewise used in divers
other passages of the Septuagint where the Hebrew
generally has "garden", especially if the idea of
wondrous beauty is to be conveyed. Thus in Gen.,
xiii, 10, the " country about the Jordan" is described
as a "paradise of the Lord" (rendering followed by
the Vulgate). Cf. Numbers, xxiv, 6 (Greek) where
the reference is to the beautiful array of the tents of
Israel, also Isaias, i, 30; Ezechiel, xxxi, 8, 9, etc.
Those interested in speculation as to the probable
location of the Scriptural Garden of Eden, the pri-
meval home of mankind, are referred to the scholarly
work of Friedrich Delitsch, " Wo lag das Paradies?"
(Berlin, ISSl). In the New-Testament period the
word paradise appears with a new and more exalted
meaning. In the development of Jewish eschatology
which marks the post-Exilic epoch the word paradise
or "Garden of God", hitherto mainly as.sociated
with the original dwelling-place of our first parents,
was transferred to signify the futiu-e abode of rest
and enjoyment which was to be the reward of the
righteous after death. The term occurs only three
times in the New Testament, though the idea which
it represents is frequently expressed in other terms,
V. g. "Abraham's bosom" (Luke, x-vi, 22). The
signification of the word in these remarkably few
passages can be determined only from the context
and by reference to the eschatological notions current
among the Jews of that period. These views are
gathered chiefly from the Rabbinical literature, the
works of Josephus, and from the apocryphal writings,
notably the Book of Enoch, the Book of Jubilees,
the Apocalypse of Baruch, etc. An inspection of
these sources reveals a great confusion of ideas and
many contradictions regarding the future paradise
as also concerning the original Garden of Eden and
the condition of our first parents. The scanty refer-
ences to Shcol which embody the vague eschatological
beliefs of the Hebrews as expressed in the earlier Old
Testament WTitings give place in these later treatises
to elaborate theories worked out with detailed de-
scriptions and speculations often of a most fanciful
character. As a sample of these may be noted the
one found in the Talmudic tract "Jalkut Schim.,
Bereschith, 20 " . According to this descript ion the en-
trance to paradise is made through two gates of rubies
beside which stand sixty myriads of holy angels with
countenances radiant with heavenly splendour. \\'hen
a righteous man enters, the vestures of death are
removed from him; he is clad in eight robes of the
clouds of glory; two crowns are placed upon his head,
one of pearls and precious stones, the other of gold;
eight myrtles are i)laced in his hands and he is wel-
comed with great ajiplause, etc. Some of the Rab-
binical authorities appear to identify the paradise
of the future with the primeval Garderi of Eden which
is supposed to be still in existence and located
somewhere in the far-distant East. According to
some it W!is an earthly abode, sometimes said to
have been created before the rest of the world (IV
Esdras iii, 7, cf. viii, .52) ; others make it an adjunct of
the subterranean ShenI, while still others place it in
or near heaven. It was believed that there are in
paradise different degrees of blessedness. Seven
ranks or orders of the righteous were s.'iid to exist
within it, and definitions were given both of those to
whom these difTerent positions belong and of the
glories pertaining to each ("Baba bathra", 75 a,
