When this passage is thus stripped of its technical excellence by a prose translation, we may compare it with the following New Zealand lament composed by a young woman who was captured on the island of Tuhua and carried to a mountain from which she could see her home: My regret is not to be expressed. Tears, like a spring, gush from my eyes. I wonder whatever is Tu Kainku [her lover] doing, he who deserted me. Now I climb upon the ridge of Mount Parahaki, whence is clear the view of the island of Tuhua. I see with regret the lofty Tanmo where dwells [the chief] Tangiteruru. If I were there, the shark's tooth would hang from my ear. How fine, how beautiful should I look!... But enough of this; I must return to my rags and to my nothing at all.[262] The situation of the two women in this case is not identical, and it would be possible to claim that the Greek and Maori passages differ in tone and coloring; but it remains true that a captive woman of any race will feel much the same as a captive woman of any other race when her thoughts turn toward home, and that the poetry growing out of such a situation will be everywhere of the same general pattern. Similarly, to take an illustration from morals, we find that widely different in complexion and detail as are the moral codes of lower and higher groups, say the Hebrews and the African Kafirs, yet the general patterns of morality are strikingly coincident. It is reported of the Kafirs that "they possess laws which meet every crime which may be committed." Theft is punished by restitution and fine; injuring cattle, by death or fine; false witness, by a heavy fine; adultery, by fine or death; rape, by fine or death; poisoning or witchcraft, by death and confiscation of property; murder, by death or fine; treason or desertion from the tribe, by death or confiscation.[263] The Kafirs and Hebrews are not at the same level of culture, and we miss the more abstract and monotheistic admonitions of the higher religion--"thou shalt not covet; thou shalt worship no other gods before me"--but the intelligence shown by the social mind in adjusting the individual to society may fairly be called the same grade of intelligence in the two cases. When the environmental life of two groups is more alike and the general cultural conditions more correspondent, the parallelism of thought and practice becomes more striking. The recently discovered Assyrian Code of Hammurabi (about 2500 B.C.) contains striking correspondences with the Mosaic code; and while Semitic scholars probably have good and sufficient reasons for holding that the Mosaic Code was strongly influenced by the Assyrian, we may yet be very confident that the two codes would have been of the same general character if no influence whatever had passed from one to the other.