In the matter of sacrifice, it would seem that Moses simply adopted what was a very ancient and common practice. In face of the evident neglect of the Levitical ritual in matters of sacrifice, both by the common people and by such great reformers as Samuel and Elijah, together with the fact that in the teaching of the prophets doubts are cast on its divine origin (Isa. i. 11; Amos v. 25; Micah vi. 6-8), we cannot infer that the detailed and explicit commands concerning sacrifice found in the Book of Leviticus are the work of Moses, or belong to an early age. To the Prophets, sacrifice is always reminiscent of paganism. The time when the change came in may be detected in the different value given to sacrifice by the post-exilic prophets (Mal. i. 13 f.), while the incompatibility of the two views, prophetic and priestly, can be seen from the addition which has been made to Ps. li., to bring it into accord with the later view. Neither is it possible for us to believe that the elaborate shrine known as the Tabernacle owed its existence to Moses. The impossibility of transporting the cumbrous fixtures through the wilderness had been noticed before the modern era of critical study. A close examination of the details of construction shows that it is nothing more than an ideal projection from the mind of a priestly writer who believed that a tent-like counterpart of Ezekiel's temple was essential to Israel's worship in the wilderness. It is enough to recall that the tabernacle of the priestly writer's imagination is quite unknown to the historical books. In Exod. xxxiii. 7 ff., which may be seen to be only a fragment of an early document, since it starts abruptly by describing "the" tent, which is known as the Tent of Meeting, we have what has been taken to be the Tabernacle; but it is nothing more than a tent for keeping the ark in. (3) _Legislation._ How much of the legislation of the Pentateuch is to be ascribed to Moses we cannot tell. Too many hands have been at work on it for the original to be discovered. A remarkable discovery was made in the year 1901 of some enormous _steles_, which bear in cuneiform characters what is now known as the Code of Hammurabi, the oldest code of laws in the world, the date of which is reckoned to be 2250 B.C. They presuppose an advanced state of civilisation and morality existing in the Euphrates valley at that period. The agreement between the Pentateuchal Code and the Code of Hammurabi argues dependence of the former on the latter to a very considerable extent, and supplies a still further testimony to the extent to which the religion of Israel is indebted to Babylon. The exact bearing of this discovery upon critical theories, and especially upon the date of the Pentateuch has perhaps hardly been estimated yet; it does not, however, refute the theory which denies that the Pentateuch as it stands is from the hand of Moses.