usage on the one hand, and creative will and imagination on the other. It is not always, as we shall find later, the priest who is the conservative and unimaginative antagonist. Sometimes a king struggles against narrow and obstructive priesthoods; sometimes priesthoods uphold the standards of civilization against savage, egotistical, or reactionary kings. One or two outstanding facts and incidents of the early stages of this fundamental struggle in political affairs are all that we can note here between 4000 B.C. and the days of Alexander. § 6 In the early days of Sumeria and Akkadia the city-kings were priests and medicine-men rather than kings, and it was only when foreign conquerors sought to establish their hold in relation to existing institutions that the distinction of priest and king became definite. But the god of the priests remained as the real overlord of the land and of priest and king alike. He was the universal landlord; the wealth and authority of his temples and establishments outshone those of the king. Especially was this the case within the city walls. Hammurabi, the founder of the first Babylonian Empire, is one of the earlier monarchs whom we find taking a firm grip upon the affairs of the community. He does it with the utmost politeness to the gods. In an inscription recording his irrigation work in Sumeria and Akkadia, he begins: “When Anu and Bel entrusted me with the rule of Sumer and Akkad----.” We possess a code of laws made by this same Hammurabi--it is the earliest known code of law--and at the head of this code we see the figure of Hammurabi receiving the law from its nominal promulgator, the god Shamash. An act of great political importance in the conquest of any city was the carrying off of its god to become a subordinate in the temple of its conqueror. This was far more important than the subjugation of king by king. Merodach, the Babylonian Jupiter, was carried off by the Elamites, and Babylon did not feel independent until its return. But sometimes a conqueror was afraid of the god he had conquered. In the collection of letters addressed to Amenophis III and IV at Tel-Amarna in Egypt, to which allusion has already been made, is one from a certain king, Tushratta, King of Mitani, who has conquered Assyria and taken the statue of the goddess Ishtar. Apparently he has sent this statue into Egypt, partly to acknowledge the overlordship of Amenophis, but partly because he fears her anger. (Winckler.) In the Bible is related (Sam. i. v. 1) how the Ark of the Covenant of the God of the Hebrews was carried off by the Philistines, as a token of conquest, into the temple of the fish god, Dagon, at Ashdod, and how Dagon fell down and was broken, and how the people of Ashdod were smitten with disease. In the latter story particularly the gods and priests fill the scene; there is no king in evidence at all.