In the sacred books of India a number of Paradises are referred to.  No human beings, however, entered the Paradise of Varuna, who resembles the Sumerian Ea-Oannes.  The souls of the dead found rest and enjoyment in the Paradise of Yama, while “those kings that yield up their lives, without turning their backs on the field of battle, attain”, as the sage told a hero, “to the mansion of Indra”, which recalls the Valhal of Odin.  It will thus be seen that belief in immortality was a tenet of the Indian cults of Indra and Yama.

It is possible that the Gilgamesh epic in one of its forms concluded when the hero reached the island of Pir-napishtim, like the Indian Yama who “searched and spied the path for many”.  The Indian “Land of the Pitris” (Ancestors), over which Yama presided, may be compared to the Egyptian heaven of Osiris.  It contains, we are told, “all kinds of enjoyable articles”, and also “sweet, juicy, agreeable and delicious edibles ... floral wreaths of the most delicious fragrance, and trees that yield fruits that are desired of them”.  Thither go “all sinners among human beings, as also (those) that have died during the winter solstice"[251]—­a suggestion that this Paradise was not unconnected with the Tammuz-like deity who took up his abode in the spirit land during the barren season.

The view may be urged that in the Gilgamesh epic we have a development of the Tammuz legend in its heroic form.  Like Ishtar, when she descended to Hades, the King of Erech could not return to earth until he had been sprinkled by the water of life.  No doubt, an incident of this character occurred also in the original Tammuz legend.  The life of the god had to be renewed before he could return.  Did he slumber, like one of the Seven Sleepers, in Ea’s house, and not awake again until he arrived as a child in his crescent moon boat—­“the sunken boat” of the hymns—­like Scef, who came over the waves to the land of the Scyldings?

It seems remarkable that the doctrine of Eternal Bliss, which obtained in Egypt on the one hand and in India on the other, should never have been developed among the Babylonians.  Of course, our knowledge in this connection is derived from the orthodox religious texts.  Perhaps the great thinkers, whose influence can be traced in the tendencies towards monotheism which became marked at various periods, believed in a Heaven for the just and good.  If they did, their teachings must have been suppressed by the mercenary priests.  It was extremely profitable for these priests to perpetuate the belief that the spirits of the dead were consigned to a gloomy Hades, where the degree of suffering which they endured depended on the manner in which their bodies were disposed of upon earth.  An orthodox funeral ceremony was costly at all times.  This is made evident by the inscriptions which record the social reforms of Urukagina, the ill-fated patesi of Lagash.  When he came to the throne he cut down the burial fees by more than a half.  “In