The “threats of hell and hopes of Paradise” were never wholly moralised even by later Greek thought; but here are the germs discernible in the earliest stage of the religion from which a higher moral teaching and a new moral force might emanate. But those who have tried to discover similar ideas in the records of Babylonian eschatology have hitherto entirely failed. Certain phrases and certain mythic data may be, and have been, pressed to support the theory that Babylonian religion and ethics were not without some belief in judgment and resurrection;[216.1] but it is overpressure, and the phrases may easily be misunderstood. No clear evidence points to Babylonian belief in posthumous judgment; the title “god of judgment” attached to Nergal might have merely a political significance. Again, “awakener of the dead” is a fairly frequent epithet of many divinities; but no context where it occurs suggests for it an eschatologic intention.[216.2] In the story of Adapa, much of which is recovered from the Tel-El-Amarna tablets, we find reference to the “Food of Life” and the “Water of Life,”[216.3] that the God of Heaven might have given to Adapa and thereby made him immortal; and in the story of Ishtar’s descent, it is said that Allatu kept the waters of life in {217} hell wherewith Ishtar was restored. But nowhere as yet has any hint been found that these waters of life were available for any mortal man, and even Adapa, the son of a god, missed getting them. In the mythology of Babylon only one mortal, Utnapishtim, the Babylonian Noah, passes without death to some happy land and becomes immortal; after the deluge Bel spake thus: “Hitherto hath Utnapishtim been of mankind, but now let Utnapishtim be like unto the gods, even us, and let Utnapishtim dwell afar off at the mouth of the river.”[217.1] Again, as the kings might be considered divine in life, there was no difficulty in supposing that they joined the company of the gods after death, as was supposed in Egypt. The prayers offered to deities of the lower world by the Assyrian king on behalf of his father, in the tablet quoted above, may be thus explained; the nether powers are entreated to offer no obstacles to his apotheosis. Other Semitic nations may have had the same belief concerning the future blessedness of the king; at least an inscription of King Panammu of North Syria, vassal of Tiglath-Pileser III., points to this, for his successor is urged to pray that “the soul of Panammu shall eat and drink with the good Adad.”[217.2]