either Josephus or they had read or heard of Hammurabi’s Code, or would have regarded it with anything but detestation if they had. All the more suggestive is it that these learned men should regard the verse as meaning just what that Code did mean. These points are like the meaningless but obviously Egyptian symbols, often used for decorative purposes on seals, found in Syrian or Hittite seals, which show the influence of the Nile and are never disputed as due to copying, though no longer understood and used for decorative purposes solely. Some scholars are inclined to attach even more importance to the singular likenesses in literary form, and above all to the disposition of both the Code and the Book of the Covenant in groups of five or ten. It may be remembered in this connexion that according to the author of the Acts of the Apostles Moses was traditionally learned in all the learning of the Egyptians. Taking that statement as literally true, we now know from the Tell-el-Amarna tablets that that learning included the knowledge of cuneiform at least on the part of some Egyptian scribes before the Exodus. Philo tells us that Moses was also learned in the learning of the Assyrians who were correspondents of Egypt in the same period, of the Babylonians who wrote to the same kings at the same time, and the Chaldeans, who were then known as an independent kingdom in the Southern Sea lands of Babylonia. These and similar traditions are usually dismissed by critics as mere senseless attempts to enhance the reputation of Moses for wisdom and knowledge, which included that of the wisest nations of antiquity. But in view of what we have seen already may there not have been a different reason for these claims? Did not these learned men, who themselves knew much of that knowledge, recognize in the Books of Moses many startling parallels to the wisdom of Babylonia? Was it not the only acceptable way to account for such parallels to assert boldly that Moses did know these things, but in such a way that, guided by God, he used them so far as they were in accordance with Divine revelation; independently indeed as exercising his own discretion in selecting from them, but dependently in so far as they had found out already by man’s wisdom or the light of nature that which was good and of good report? APPENDIX SURVEY OF THE BIBLIOGRAPHY OF THE LITERATURE RELATING TO THE CODE OF HAMMURABI. I. ANTICIPATIONS OF A BABYLONIAN CODE OF LAWS.