The basis for
quantum
mechanics is the
recognition that
everything has a
wavelike nature,
even those
things we
normally
consider
particles. By
the same token,
those things
that we usually
consider waves
(e.g., light)
also have a
particle nature.
In conclusion of
our study of the
First and Second
Day of Creation,
we have learn
the role the
Four Fundamental
Forces of Nature
played in both
the creation of
matter and
anti-matter, and
the evolution of
four of the
seven senses of
man. It should
be now crystal
clear that
electromagnetic
force was the
first of the
fundameantal
forces to
develop when God
electromagnetically
recalled all the
thought energy
that had been
scattered
throughout the
universe.
However, in
electromagnetism,
like charges
repel each
other.
Therefore,
without a strong
force of nuclear
attraction, two
proton could not
exist in the
same nucleus to
form atoms
without flying
apart. Thus the
universe then
became
consciously
aware of the
strong force of
nuclear
attraction that
existed within
the tiny black
holes scattered
throughout the
universe. These
tiny black hole
functioned like
miniature but
very deep space
warps that
empowered the
Mind of God to
be omnipresent
and omnibus
throughout the
entire unverse
no matter how
large or how
small it was
preceived to be.
These space
warps also
produced time
warps that
empowered the
Mind of God to
overcome the
perception on
linear time and
space—theoretically
creating
hyperspace.
Thereafter, all
waves that
entered into the
event horizon of
these deep space
warps cease to
travel in a
linear motion
and entered into
a spin, and
thereby took on
the behavior and
characteristic
of particles and
anti-particles.
This process
transformed the
oscillation of a
wave into the
oscillation of a
particle. In
other words, it
transformed the
alternating
frequency of
waves along a
linear line to
the vibratory
frequency of a
particles within
a certain
contrtolled
space or
controlled
orbit.
In Genesis 1:2,
these deep space
warps are
described as the
face of the
deep. The waves
that moved over
them are
described as the
Spirit of God
(the thoughts
and thought
energy of God)
moving upon the
face of the
waters, as in
waves of water.
Heru described
these deep space
warps as the
watery abyss of
Creation called
Nu, who
reperesented the
fathering
behavior of the
strong nuclear
force of
attraction
therein.
Once all the
thoughts of God
were coded by
the colors and
anti-colors
carried by
quarks and
anti-quarks, and
sealed in memory
by the creation
of the neutron,
the universe
became
consciously
aware of the
need to radiate
the store
knowledge
throughout
itself as life
and
intelligence—giving
everything a
purpose, reason
for existing.
Thus the
universe also
became
consciously
aware of the
weak nuclear
force associated
with radiation.
Finally strong
gravitational
forces were
produced that
employed the
other three
fundamental
forces of nature
to produce
heavier and
heavier atoms
and chemical
elements in a
gravitationly
controlled
space. This is
essential to
perpetuating and
sustaining both
life and
intelligence in
a physical and
natural
existence.
However, we have
thus far said
little or
nothing about
gravity, or any
waves or
particels known
to carry the
gravitional
force.
Therefore, in
our Conclusion,
we will take a
brief look at
gravity and the
possible
existence of
quantum gravity,
and a particle
that would
contain or
mediate its
quanta of
energy.
In modern
physics
theories, forces
are carried by
particles. An
example is the
photon, a
massless
particle that
carries the
force of
electromagnetism.
The graviton is
the name given
to the particle
that would carry
the force of
gravity. It has
never been
detected, but is
required if
gravity is to be
understood in
the same way as
the other
fundamental
forces. This way
of thinking
about the nature
of gravity is
different from
the geometrical
description in
Einstein's
general
relativity. The
two points of
view are not
necessarily
incompatible,
but reconciling
them (in detail)
will require a
more complete
theory of
gravity.
As we will see,
reconciling a
theory of
quantum gravity
with Einstein's
geometrical
description of
gravity will
also reconcile
the quantum
mechancis'
version of
Spin
with the
classical
mechanics'
version of
Spin.
5
It is all
about
understanding
what the Mind of
God was thinking
about and what
it was trying to
accomplish that
caused both a
classical
Mechanics
version and and
quantum
mechanics
version of
gravity and spin
to exist. Both
the case of
gravity and the
case of spin
developed as a
result of the
Mind of God
working to
overcome the
preception of
time and space
necessary to
become
Omnipresent and
Omnibus, as well
as to remain
Omnisceince.
Remember, the
energy of God's
thoughts
traveled in
oscillating
waves on a
linear line in
to
infinity—creating
the perception
of time and
space. Thus we
will see how
drawing a wave
out of inifinity
through sending
it into a at
some point along
its linear line
to behave as a
particle
rotating upon an
axis, as see in
Classical
Mechanics, is
the same as
intrinsic
Angular
Momentum
5
assocaited
with spin in
quantum
mechanics.
We begin with
taking a very
brief look at a
view of the
beginning
Creation known
as Planck epoch.
During this time
the universe was
sufficiently
dense and
energetic that
all the
fundamental
forces,
including
gravity, were
merged into one
grand force.
Quantum
mechanics is
generally
associated only
with the world
of the very
small, but
during the
Planck epoch the
entire
observable
universe was
tiny. Under such
conditions,
quantum
mechanics and
gravity must
merge into
quantum gravity.
Unfortunately,
at this time
physicists do
not have a
theory of
quantum gravity.
So we speculate
on what such a
theory might be
like, and what
it might tell
us.
To develop a
theory of
quantum gravity,
we must take a
second look at
the student in a
class, wherein
the minds
students are
bombarded with
information
transmitted from
the mind of that
teacher.
Rememeber, the
waves carrying
God's thoughts
in the form of
thought energy
were sent into a
spin in efforts
to organize
those thoughts
and energy while
committing it
all to memory.
Likewise, the
mind of the
student was also
sent into a spin
in an effort to
organize the
information
transmitted from
the mind of the
teacher while
committing to
memory as much
as possible.
However, there
was something
else that
occurred before
the student's
mind was sent
into a spend.
The first thing
to occur
involves the
information
transmitted by
the mind of the
teacher
gravitating
towards the mind
of the student.
As in the
meeting of two
minds, we
therein have two
dimensions being
drawn to a
single point of
interest: the
dimension of the
teacher and all
the other
dimensions
therein, and the
dimension of the
student and all
the dimensions
therein also.
Though this help
to close the gap
between the mind
of the teacher
and the mind of
teacher produced
by the
preception of
space between
the two, it does
not the gap
produced by the
preception of
time. Because
the transmission
of this
information does
not occur at
once, but rather
over a period of
time that
constitute the
span of the
lecture, the
information
gravitates
towards the
student in
quanta of
information.
Once all the
quanta of
information are
absorbed by the
student, the gap
created by the
perception of
time is also
closed. This
quanta of
infomation is
analogous to our
graviton, and
the basis for
developing a
theory of
quantum gravity.
The reason why
gravitons have
been impossible
to detect by
quantum
physicists thus
far probably has
to do with the
fact that they
are so deeply
embedded in the
electromagnetic
force, and that
they have no
spin, nor any
angular monentum.
However, they
too transform
the oscillating
frequency of a
wave into the
vibratory
frequency of a
particle in a
contolled space.
Some waves moved
upon the face of
the deep space
warps at angle,
or diagonally
across an
imaginary line
laid across the
face thereof.
These are the
waves that
entered into a
spin to behave
like a particle
drawing the
particle out of
infinity. This
angular entry
into these space
warps is the
primeval basis
for the theories
of angular
momentum known
today. Remember,
gravitons are
deeply embedded
in the
electromagnetic
force.
Therefore, to
fully understand
the graviton, we
such have basic
understanding of
an
electromagnetic
wave (or
electromagnetic
radiation) with
regard to it
moving along a
linear line.
Electromagnetic
radiation is a
combination of
oscillating
electric and
magnetic fields
moving through a
medium
perpendicular to
each other
through space
and carring
energy from one
place to
another.
Therefore, when
a an
electromagnetic
wave passed
across a space
warps parallel
to the imaginary
live laid across
it face, the
perpendicular
electromagnetic
field collapse
into the wave
itself to form a
graviton.
As a former
electrician, I
once had an
experience that
should make all
this just a
little be easier
to understand.
While working on
some 277 volts
lighting, I
grabbed hold of
a hot wire with
one hand, and
held on to the
metal grid in a
susoended
ceiling with the
other hand. What
frighten me even
more that the
electrical shock
was the fact
that it took
quite some
effort to pull
my hand away
from the hot
wire. That was
do to the fact
that my hand had
entered into a
strong
electromagnetic
field, when had
a propensity for
drawing a human
body into
it—when strong
enough and close
enough. Now try
to imagine the
exist of such a
force that is
independent of
the model in
classical
mechanics,
wherein like
charges repel
and unlike
charges attract.
If you can
imagine that,
then you have
imagined the
force of a
graviton. When
the
electromagnetic
field begins to
collapse into
the
electromagnetic
wave, the
oscillation of
the wave between
a positive and
negative charge
is ultimately
neutralized—leaving
behind a strong
force of nuclear
attraction, or a
particle that
contains or
exerts such a
force.
Figure C
provides us with
a rather crude
picture of how
an
electromagnetic
wave, traveling
parallel to an
imaginary line
laid across the
face of a
miniature space
warps, is drawn
into one of the
tiny black holes
to form a
graviton. Here
we must remember
that, as the
electromagnetic
wave traveled
along a linear
line, an
electromagnetic
field travels
with it along
perpendicular
line. Thereby
the phenomenon
of the
electromagnetic
wave being draw
into a tiny
black hole
causes the
electromagnetic
field to
collapse into
the
electromagnetic
wave itself—thus
producing the
graviton. The
collapse to the
electromagnetic
field can be
interpreted as
the absorption
of quanta of
energy by the
electromagnetic
wave, or the
graviton itself.
Thus the value
of the
absorption of
quanta of energy
can be
calculated from
the point of
origin to any
point down the
perpendicular
line as it
descends down
the tiny black
hole—the point
origin being the
point at which
the
electromagnetic
field began to
collapse into
the
electromagnetic
wave. Therefore,
a graviton is an
accumulative
value. That is
the basis for
developing a
theory of
quantum gravity
and reconcilling
it to the
geometrical
description of
gravity in
Einstein's
general
relativity.
Therein, it
should be made
crystal clear
how both
gravitons and
gravity
analogously
employed the
other other
three
fundamental
forces of nature
to create the
physical and
natural universe
as it is now
seen. When we
consider the
fact that a
graviton is an
accumulative
value, analogous
to the
accumulation of
particles or
atoms to produce
a mass heavy
enough to exert
a gravitational
pull on smaller
mass, the
reconciliation
shouldn't be too
difficult.
There is
something else
we should
consider about
the graviton and
it relationship
with a space
warp. It has
long been
theorized that a
space warp also
produces a time
warp that
overcomes the
limitations of
the speed of
light. The
existence of
such a
phenomenon would
be highly
consistent with
the Will of God
to overcome the
preception of
time and space
in order to be
Omnipresent and
Omnibus.
Remember,
electromagnetic
waves travel at
the speed of
light. Now let
us consider the
fact that a
graviton is
formed by
electromagnetic
waves being
drawn to a point
of singularity
from opposite
ends of infinity
at the same
time. Thus we
can be
relatively
certain that the
effective speed
of the movement
of this energy
along a linear
line is some
multiple of the
of the speed of
light—maybe even
as fast as the
speed of light
squared. I'm
sure some of the
great
mathematicians
will figure it
out. Meanwhile,
there is
something else
we can't be too
sure at this
point. We can't
be sure if this
energy is stored
in atoms or the
graviton itself
as potential, of
around the
graviton and/or
it vibratory
frequency as
kinetic energy.
Now that they
know where to
look and what to
look for, I'm
sure some of the
great quantum
physicists of
ourt day will
figure that out
also. Finally we
must remember
Planck epoch,
the time when
the universe was
sufficiently
dense and
energetic that
all the
fundamental
forces,
including
gravity, were
merged into one
grand force.
Well now we can
be relatively
certain that the
graviton was the
catalyst for the
great merger of
the fundamental
forces of
nature.
By Rev. Dr.
Malachi Z. York
The Lemba are
a paradoxical
population of
tens of
thousands of
self-proclaimed
Jews who live in
mostly in
Malawi, Zimbabwe
and the South
African region
of Venda. Their
tribal lore, as
told through the
above "Ndinda
song" which some
Lemba sing
during funerals
and harvest
festivals, is
extensive,
muddled and
complex. "We
came from Sena,"
they claim,
though none of
them can say
exactly where
Sena is. Is it a
town in Israel
north of
Jericho, as some
Lemba claim? Is
it a region of
Yemen, as some
ethnographers
suggest, or a
village on the
Zambesi River in
Mozambique, as
British explorer
and Orientalist
Tudor Parfitt,
who lived with
the Lemba for
six months to
try to determine
their true
origin,
believes?
According to
tribal lore, the
Lemba are
descendants of
attendants of
the Israelite
King Solomon who
traveled to
Ophir (Zimbabwe)
in search of
gold. The Lemba
allege that when
Solomon
returned, some
of his men
remained,
teaching the
Africans to
worship "Mwali,"
a single God and
spreading their
traditions
throughout the
region. Are the
Lemba direct
descendants of
Jews from King
Solomon’s court?
Are they
Africans who
developed
seemingly Judaic
practices
through contact
with Muslim and
Christian
proselytizers?
What is certain
is that the
Lemba are
emphatic about
being Jewish. "I
love my people,"
a Lemba woman
told Parfitt,
"we came from
the Israelites,
we came from
Sena, we crossed
the sea . . . We
were so
beautiful with
beautiful long,
Jewish noses and
so proud of our
facial
structure. We no
way wanted to
spoil our
structure by
carelessness,
eating pig or
marrying
non-Lemba
gentiles." The
Lemba maintain
that their
traditions are
of Jewish
origin. Their
flag features a
Star of David
and the Elephant
of Judah. They
practice
circumcision.
They bury their
dead in
accordance with
Jewish
traditions. They
hold the first
day of the new
moon sacred,
shaving their
heads to
commemorate it.
The Lemba do not
eat meat from
pigs; only
circumcised men
may sacrifice
animals for
food. Women must
purify
themselves
ritually after
menstruating or
giving birth.
Though non-Lemba
women are
allowed to marry
into the tribe,
Lemba men face
expulsion if
they marry
gentiles.
-
When Anu the
Sublime, King of
the Anunaki, and
Bel, the lord of
Heaven and
earth, who
decreed the fate
of the land,
assigned to
Marduk, the
over-ruling son
of Ea, God of
righteousness,
dominion over
earthly man,
and made him
great among the
Igigi, they
called Babylon
by his
illustrious
name, made it
great on earth,
and founded an
everlasting
kingdom in it,
whose
foundations are
laid so solidly
as
those of
heaven and
earth; then Anu
and Bel called
by name me,
Hammurabi,
the exalted
prince, who
feared God, to
bring about the
rule
of
righteousness in
the land, to
destroy the
wicked and the
evil-doers;
so that the
strong should
not harm the
weak; so that I
should rule
over the
black-headed
people like
Shamash, and
enlighten
the land, to
further the
well-being of
mankind.
Hammurabi,
the prince,
called of Bel am
I, making riches
and
increase,
enriching Nippur
and Dur-ilu
beyond compare,
sublime
patron of E-kur;
who
reestablished
Eridu and
purified the
worship of
E-apsu; who
conquered the
four quarters of
the world, made
great the
name of
Babylon,
rejoiced the
heart of Marduk,
his lord who
daily pays
his devotions
in Saggil; the
royal scion whom
Sin made; who
enriched
Ur; the
humble, the
reverent, who
brings wealth to
Gish-shir-gal;
the white
king, heard of
Shamash, the
mighty, who
again laid the
foundations
of Sippara; who
clothed the
gravestones of
Malkat with
green; who
made E-babbar
great, which is
like the
heavens, the
warrior
who guarded
Larsa and
renewed E-babbar,
with Shamash as
his helper;
the lord who
granted new life
to Uruk, who
brought
plenteous water
to its
inhabitants,
raised the head
of E-anna, and
perfected the
beauty of Anu
and Nana; shield
of the land, who
reunited the
scattered
inhabitants
of Isin; who
richly endowed
E-gal-mach; the
protecting
king of the
city, brother of
the god Zamama;
who firmly
founded the
farms of
Kish, crowned
E-me-te-ursag
with glory,
redoubled the
great
holy
treasures of
Nana, managed
the temple of
Harsag-kalama;
the grave
of the enemy,
whose help
brought about
the victory; who
increased
the power of
Cuthah; made all
glorious in E-shidlam,
the black
steer, who
gored the enemy;
beloved of the
god Nebo, who
rejoiced
the
inhabitants of
Borsippa, the
Sublime; who is
indefatigable
for
E-zida; the
divine king of
the city; the
White, Wise; who
broadened
the fields of
Dilbat, who
heaped up the
harvests for
Urash; the
Mighty, the
lord to whom
come scepter and
crown, with
which he clothes
himself; the
Elect of Ma-ma;
who fixed the
temple bounds of
Kesh,
who made rich
the holy feasts
of Nin-tu; the
provident,
solicitous,
who provided
food and drink
for Lagash and
Girsu, who
provided large
sacrificial
offerings for
the temple of
Ningirsu; who
captured the
enemy, the
Elect of the
oracle who
fulfilled the
prediction of
Hallab,
who rejoiced
the heart of
Anunit; the pure
prince, whose
prayer is
accepted by
Adad; who
satisfied the
heart of Adad,
the warrior, in
Karkar, who
restored the
vessels for
worship in E-ud-gal-gal;
the king
who granted
life to the city
of Adab; the
guide of E-mach;
the
princely king
of the city, the
irresistible
warrior, who
granted
life to the
inhabitants of
Mashkanshabri,
and brought
abundance to the
temple of
Shidlam; the
White, Potent,
who penetrated
the secret cave
of the
bandits, saved
the inhabitants
of Malka from
misfortune, and
fixed their
home fast in
wealth; who
established pure
sacrificial
gifts for Ea
and Dam-gal-nun-na,
who made his
kingdom
everlastingly
great; the
princely king of
the city, who
subjected the
districts on
the
Ud-kib-nun-na
Canal to the
sway of Dagon,
his Creator; who
spared the
inhabitants of
Mera and Tutul;
the sublime
prince, who
makes the
face of Ninni
shine; who
presents holy
meals to the
divinity
of Nin-a-zu,
who cared for
its inhabitants
in their need,
provided a
portion for
them in Babylon
in peace; the
shepherd of the
oppressed
and of the
slaves; whose
deeds find favor
before Anunit,
who
provided for
Anunit in the
temple of Dumash
in the suburb of
Agade;
who
recognizes the
right, who rules
by law; who gave
back to the
city of Ashur
its protecting
god; who let the
name of Ishtar
of
Nineveh
remain in
E-mish-mish; the
Sublime, who
humbles himself
before
the great
gods; successor
of Sumula-il;
the mighty son
of
Sin-muballit;
the royal scion
of Eternity; the
mighty monarch,
the sun
of Babylon,
whose rays shed
light over the
land of Sumer
and Akkad;
the king,
obeyed by the
four quarters of
the world;
Beloved of
Ninni, am I.
When Marduk
sent me to rule
over men, to
give the
protection of
right to the
land, I did
right and
righteousness in
. . . , and
brought about
the well-being
of the
oppressed.
-
-
CODE OF LAWS
-
1. If any one
ensnare another,
putting a ban
upon him, but he
can
not prove it,
then he that
ensnared him
shall be put to
death.
2. If any one
bring an
accusation
against a man,
and the accused
go
to the river
and leap into
the river, if he
sink in the
river his
accuser shall
take possession
of his house.
But if the river
prove
that the
accused is not
guilty, and he
escape unhurt,
then he who
had brought
the accusation
shall be put to
death, while he
who
leaped into
the river shall
take possession
of the house
that had
belonged to
his accuser.
3. If any one
bring an
accusation of
any crime before
the elders,
and does not
prove what he
has charged, he
shall, if it be
a capital
offense
charged, be put
to death.
4. If he
satisfy the
elders to impose
a fine of grain
or money,
he shall
receive the fine
that the action
produces.
5. If a judge
try a case,
reach a
decision, and
present his
judgment in
writing; if
later error
shall appear in
his decision,
and it be
through his own
fault, then he
shall pay twelve
times the
fine set by
him in the case,
and he shall be
publicly removed
from the
judge's
bench, and never
again shall he
sit there to
render judgement.
6. If any one
steal the
property of a
temple or of the
court, he
shall be put
to death, and
also the one who
receives the
stolen
thing from
him shall be put
to death.
7. If any one
buy from the son
or the slave of
another man,
without
witnesses or
a contract,
silver or gold,
a male or female
slave, an ox
or a sheep,
an ass or
anything, or if
he take it in
charge, he is
considered a
thief and shall
be put to death.
8. If any one
steal cattle or
sheep, or an
ass, or a pig or
a goat,
if it belong
to a god or to
the court, the
thief shall pay
thirtyfold
therefor; if
they belonged to
a freed man of
the king he
shall pay
tenfold; if the
thief has
nothing with
which to pay he
shall
be put to
death.
9. If any one
lose an article,
and find it in
the possession
of
another: if
the person in
whose possession
the thing is
found say "A
merchant sold
it to me, I paid
for it before
witnesses," and
if the
owner of the
thing say, "I
will bring
witnesses who
know my
property,"
then shall
the purchaser
bring the
merchant who
sold it to him,
and
the witnesses
before whom he
bought it, and
the owner shall
bring
witnesses who
can identify his
property. The
judge shall
examine their
testimony--both
of the witnesses
before whom the
price was paid,
and
of the
witnesses who
identify the
lost article on
oath. The
merchant
is then
proved to be a
thief and shall
be put to death.
The owner of
the lost
article receives
his property,
and he who
bought it
receives the
money he paid
from the estate
of the merchant.
10. If the
purchaser does
not bring the
merchant and the
witnesses
before whom he
bought the
article, but its
owner bring
witnesses who
identify it,
then the buyer
is the thief and
shall be
put to death,
and the owner
receives the
lost article.
11. If the
owner do not
bring witnesses
to identify the
lost
article, he
is an evil-doer,
he has traduced,
and shall be put
to
death.
12. If the
witnesses be not
at hand, then
shall the judge
set a
limit, at the
expiration of
six months. If
his witnesses
have not
appeared
within the six
months, he is an
evil-doer, and
shall bear the
fine of the
pending case.
[editor's
note: there is
no 13th law in
the code, 13
being
considered
and unlucky and
evil number]
14. If any
one steal the
minor son of
another, he
shall be put to
death.
15. If any
one take a male
or female slave
of the court, or
a
male or
female slave of
a freed man,
outside the city
gates, he
shall be put
to death.
16. If any
one receive into
his house a
runaway male or
female
slave of the
court, or of a
freedman, and
does not bring
it out at the
public
proclamation of
the major domus,
the master of
the house
shall be put
to death.
17. If any
one find runaway
male or female
slaves in the
open
country and
bring them to
their masters,
the master of
the slaves
shall pay him
two shekels of
silver.
18. If the
slave will not
give the name of
the master, the
finder
shall bring
him to the
palace; a
further
investigation
must follow,
and the slave
shall be
returned to his
master.
19. If he
hold the slaves
in his house,
and they are
caught
there, he
shall be put to
death.
20. If the
slave that he
caught run away
from him, then
shall he
swear to the
owners of the
slave, and he is
free of all
blame.
21. If any
one break a hole
into a house
(break in to
steal), he
shall be put
to death before
that hole and be
buried.
22. If any
one is
committing a
robbery and is
caught, then he
shall
be put to
death.
23. If the
robber is not
caught, then
shall he who was
robbed claim
under oath
the amount of
his loss; then
shall the
community, and .
. .
on whose
ground and
territory and in
whose domain it
was compensate
him for the
goods stolen.
24. If
persons are
stolen, then
shall the
community and .
. . pay
one mina of
silver to their
relatives.
25. If fire
break out in a
house, and some
one who comes to
put
it out cast
his eye upon the
property of the
owner of the
house, and
take the
property of the
master of the
house, he shall
be thrown
into that
self-same fire.
26. If a
chieftain or a
man (common
soldier), who
has been
ordered to go
upon the king's
highway for war
does not go, but
hires a
mercenary, if
he withholds the
compensation,
then shall this
officer
or man be put
to death, and he
who represented
him shall take
possession of
his house.
27. If a
chieftain or man
be caught in the
misfortune of
the king
(captured in
battle), and if
his fields and
garden be given
to another
and he take
possession, if
he return and
reaches his
place, his
field and
garden shall be
returned to him,
he shall take it
over
again.
28. If a
chieftain or a
man be caught in
the misfortune
of a
king, if his
son is able to
enter into
possession, then
the field
and garden
shall be given
to him, he shall
take over the
fee of his
father.
29. If his
son is still
young, and can
not take
possession, a
third
of the field
and garden shall
be given to his
mother, and she
shall
bring him up.
30. If a
chieftain or a
man leave his
house, garden,
and field
and hires it
out, and some
one else takes
possession of
his house,
garden, and
field and uses
it for three
years: if the
first owner
return and
claims his
house, garden,
and field, it
shall not be
given to him,
but he who has
taken possession
of it and used
it
shall
continue to use
it.
31. If he
hire it out for
one year and
then return, the
house,
garden, and
field shall be
given back to
him, and he
shall take it
over again.
32. If a
chieftain or a
man is captured
on the "Way of
the King"
(in war), and
a merchant buy
him free, and
bring him back
to his
place; if he
have the means
in his house to
buy his freedom,
he
shall buy
himself free: if
he have nothing
in his house
with which
to buy
himself free, he
shall be bought
free by the
temple of his
community; if
there be nothing
in the temple
with which to
buy him
free, the
court shall buy
his freedom. His
field, garden,
and house
shall not be
given for the
purchase of his
freedom.
33. If a . .
. or a . . .
enter himself as
withdrawn from
the
"Way of the
King," and send
a mercenary as
substitute, but
withdraw
him, then the
. . . or . . .
shall be put to
death.
34. If a . .
. or a . . .
harm the
property of a
captain, injure
the captain,
or take away
from the captain
a gift presented
to him
by the king,
then the . . .
or . . . shall
be put to death.
35. If any
one buy the
cattle or sheep
which the king
has given
to chieftains
from him, he
loses his money.
36. The
field, garden,
and house of a
chieftain, of a
man, or of
one subject
to quit-rent,
can not be sold.
37. If any
one buy the
field, garden,
and house of a
chieftain,
man, or one
subject to
quit-rent, his
contract tablet
of sale shall be
broken
(declared
invalid) and he
loses his money.
The field,
garden,
and house
return to their
owners.
38. A
chieftain, man,
or one subject
to quit-rent can
not assign
his tenure of
field, house,
and garden to
his wife or
daughter, nor
can he assign
it for a debt.
39. He may,
however, assign
a field, garden,
or house which
he
has bought,
and holds as
property, to his
wife or daughter
or give
it for debt.
40. He may
sell field,
garden, and
house to a
merchant (royal
agents) or to
any other public
official, the
buyer holding
field,
house, and
garden for its
usufruct.
41. If any
one fence in the
field, garden,
and house of a
chieftain,
man, or one
subject to
quit-rent,
furnishing the
palings
therefor; if
the chieftain,
man, or one
subject to
quit-rent return
to
field,
garden, and
house, the
palings which
were given to
him become
his property.
42. If any
one take over a
field to till
it, and obtain
no
harvest
therefrom, it
must be proved
that he did no
work on the
field,
and he must
deliver grain,
just as his
neighbor raised,
to the owner
of the field.
43. If he do
not till the
field, but let
it lie fallow,
he shall
give grain
like his
neighbor's to
the owner of the
field, and the
field which
he let lie
fallow he must
plow and sow and
return to its
owner.
44. If any
one take over a
waste-lying
field to make it
arable, but
is lazy, and
does not make it
arable, he shall
plow the fallow
field
in the fourth
year, harrow it
and till it, and
give it back to
its
owner, and
for each ten gan
(a measure of
area) ten gur of
grain shall
be paid.
45. If a man
rent his field
for tillage for
a fixed rental,
and
receive the
rent of his
field, but bad
weather come and
destroy the
harvest, the
injury falls
upon the tiller
of the soil.
46. If he do
not receive a
fixed rental for
his field, but
lets
it on half or
third shares of
the harvest, the
grain on the
field
shall be
divided
proportionately
between the
tiller and the
owner.
47. If the
tiller, because
he did not
succeed in the
first year,
has had the
soil tilled by
others, the
owner may raise
no objection;
the field has
been cultivated
and he receives
the harvest
according to
agreement.
48. If any
one owe a debt
for a loan, and
a storm
prostrates the
grain, or the
harvest fail, or
the grain does
not grow for
lack of
water; in
that year he
need not give
his creditor any
grain, he washes
his
debt-tablet in
water and pays
no rent for this
year.
49. If any
one take money
from a merchant,
and give the
merchant
a field
tillable for
corn or sesame
and order him to
plant corn or
sesame in the
field, and to
harvest the
crop; if the
cultivator
plant corn or
sesame in the
field, at the
harvest the corn
or sesame
that is in
the field shall
belong to the
owner of the
field and he
shall pay
corn as rent,
for the money he
received from
the merchant,
and the
livelihood of
the cultivator
shall he give to
the merchant.
50. If he
give a
cultivated
corn-field or a
cultivated
sesame-field,
the corn or
sesame in the
field shall
belong to the
owner of the
field, and he
shall return the
money to the
merchant as
rent.
51. If he
have no money to
repay, then he
shall pay in
corn or
sesame in
place of the
money as rent
for what he
received from
the
merchant,
according to the
royal tariff.
52. If the
cultivator do
not plant corn
or sesame in the
field, the
debtor's
contract is not
weakened.
53. If any
one be too lazy
to keep his dam
in proper
condition, and
does not so
keep it; if then
the dam break
and all the
fields be
flooded, then
shall he in
whose dam the
break occurred
be sold for
money, and
the money shall
replace the corn
which he has
caused to
be ruined.
54. If he be
not able to
replace the
corn, then he
and his
possessions
shall be divided
among the
farmers whose
corn he has
flooded.
55. If any
one open his
ditches to water
his crop, but is
careless,
and the water
flood the field
of his neighbor,
then he shall
pay his
neighbor corn
for his loss.
56. If a man
let in the
water, and the
water overflow
the
plantation of
his neighbor, he
shall pay ten
gur of corn for
every ten
gan of land.
57. If a
shepherd,
without the
permission of
the owner of the
field, and
without the
knowledge of the
owner of the
sheep, lets the
sheep into a
field to graze,
then the owner
of the field
shall harvest
his crop, and
the shepherd,
who had pastured
his flock there
without
permission of
the owner of the
field, shall pay
to the owner
twenty
gur of corn
for every ten
gan.
58. If after
the flocks have
left the pasture
and been shut up
in
the common
fold at the city
gate, any
shepherd let
them into a
field
and they
graze there,
this shepherd
shall take
possession of
the field
which he has
allowed to be
grazed on, and
at the harvest
he must pay
sixty gur of
corn for every
ten gan.
59. If any
man, without the
knowledge of the
owner of a
garden,
fell a tree
in a garden he
shall pay half a
mina in money.
60. If any
one give over a
field to a
gardener, for
him to plant it
as a garden,
if he work at
it, and care for
it for four
years, in
the fifth
year the owner
and the gardener
shall divide it,
the owner
taking his
part in charge.
61. If the
gardener has not
completed the
planting of the
field,
leaving one
part unused,
this shall be
assigned to him
as his.
62. If he do
not plant the
field that was
given over to
him as a
garden, if it
be arable land
(for corn or
sesame) the
gardener shall
pay the owner
the produce of
the field for
the years that
he let it
lie fallow,
according to the
product of
neighboring
fields, put the
field in
arable condition
and return it to
its owner.
63. If he
transform waste
land into arable
fields and
return it
to its owner,
the latter shall
pay him for one
year ten gur for
ten
gan.
64. If any
one hand over
his garden to a
gardener to
work, the
gardener
shall pay to its
owner two-thirds
of the produce
of the
garden, for
so long as he
has it in
possession, and
the other third
shall he
keep.
65. If the
gardener do not
work in the
garden and the
product
fall off, the
gardener shall
pay in
proportion to
other
neighboring
gardens.
[Here a
portion of the
text is missing,
apparently
comprising
thirty-four
paragraphs.]
100. . . .
interest for the
money, as much
as he has
received, he
shall give a
note therefor,
and on the day,
when they
settle, pay to
the merchant.
101. If there
are no
mercantile
arrangements in
the place
whither
he went, he
shall leave the
entire amount of
money which he
received
with the
broker to give
to the merchant.
102. If a
merchant entrust
money to an
agent (broker)
for some
investment,
and the broker
suffer a loss in
the place to
which he
goes, he
shall make good
the capital to
the merchant.
103. If,
while on the
journey, an
enemy take away
from him
anything
that he had,
the broker shall
swear by God and
be free of
obligation.
104. If a
merchant give an
agent corn,
wool, oil, or
any other
goods to
transport, the
agent shall give
a receipt for
the amount, and
compensate
the merchant
therefor. Then
he shall obtain
a receipt
form the
merchant for the
money that he
gives the
merchant.
105. If the
agent is
careless, and
does not take a
receipt for
the money
which he gave
the merchant, he
can not consider
the
unreceipted
money as his
own.
106. If the
agent accept
money from the
merchant, but
have a
quarrel with
the merchant
(denying the
receipt), then
shall the
merchant
swear before God
and witnesses
that he has
given this money
to the agent,
and the agent
shall pay him
three times the
sum.
107. If the
merchant cheat
the agent, in
that as the
latter has
returned to
him all that had
been given him,
but the merchant
denies
the receipt
of what had been
returned to him,
then shall this
agent
convict the
merchant before
God and the
judges, and if
he still deny
receiving
what the agent
had given him
shall pay six
times the sum
to the agent.
108. If a
tavern-keeper
(feminine) does
not accept corn
according
to gross
weight in
payment of
drink, but takes
money, and the
price of
the drink is
less than that
of the corn, she
shall be
convicted and
thrown into
the water.
109. If
conspirators
meet in the
house of a
tavern-keeper,
and
these
conspirators are
not captured and
delivered to the
court, the
tavern-keeper
shall be put to
death.
110. If a
"sister of a
god" open a
tavern, or enter
a tavern to
drink, then
shall this woman
be burned to
death.
111. If an
inn-keeper
furnish sixty ka
of usakani-drink
to . . .
she shall
receive fifty ka
of corn at the
harvest.
112. If any
one be on a
journey and
entrust silver,
gold,
precious
stones, or any
movable property
to another, and
wish to
recover it
from him; if the
latter do not
bring all of the
property to
the appointed
place, but
appropriate it
to his own use,
then shall
this man, who
did not bring
the property to
hand it over, be
convicted,
and he shall pay
fivefold for all
that had been
entrusted
to him.
113. If any
one have
consignment of
corn or money,
and he take from
the granary
or box without
the knowledge of
the owner, then
shall he
who took corn
without the
knowledge of the
owner out of the
granary or
money out of
the box be
legally
convicted, and
repay the corn
he has
taken. And he
shall lose
whatever
commission was
paid to him, or
due
him.
114. If a man
have no claim on
another for corn
and money, and
try to demand
it by force, he
shall pay
one-third of a
mina of
silver in
every case.
115. If any
one have a claim
for corn or
money upon
another and
imprison him;
if the prisoner
die in prison a
natural death,
the
case shall go
no further.
116. If the
prisoner die in
prison from
blows or
maltreatment,
the master of
the prisoner
shall convict
the merchant
before the
judge. If he
was a free-born
man, the son of
the merchant
shall be put
to death; if
it was a slave,
he shall pay
one-third of a
mina of gold,
and all that
the master of
the prisoner
gave he shall
forfeit.
117. If any
one fail to meet
a claim for
debt, and sell
himself,
his wife, his
son, and
daughter for
money or give
them away to
forced labor:
they shall work
for three years
in the house of
the
man who
bought them, or
the proprietor,
and in the
fourth year they
shall be set
free.
118. If he
give a male or
female slave
away for forced
labor, and
the merchant
sublease them,
or sell them for
money, no
objection can
be raised.
119. If any
one fail to meet
a claim for
debt, and he
sell the maid
servant who
has borne him
children, for
money, the money
which the
merchant has
paid shall be
repaid to him by
the owner of the
slave and
she shall be
freed.
120. If any
one store corn
for safe keeping
in another
person's
house, and
any harm happen
to the corn in
storage, or if
the owner
of the house
open the granary
and take some of
the corn, or if
especially he
deny that the
corn was stored
in his house:
then the
owner of the
corn shall claim
his corn before
God (on oath),
and the
owner of the
house shall pay
its owner for
all of the corn
that he
took.
121. If any
one store corn
in another man's
house he shall
pay
him storage
at the rate of
one gur for
every five ka of
corn per year.
122. If any
one give another
silver, gold, or
anything else to
keep, he
shall show
everything to
some witness,
draw up a
contract,
and then hand
it over for safe
keeping.
123. If he
turn it over for
safe keeping
without witness
or
contract, and
if he to whom it
was given deny
it, then he has
no
legitimate
claim.
124. If any
one deliver
silver, gold, or
anything else to
another
for safe
keeping, before
a witness, but
he deny it, he
shall be
brought
before a judge,
and all that he
has denied he
shall pay in
full.
125. If any
one place his
property with
another for safe
keeping,
and there,
either through
thieves or
robbers, his
property and the
property of
the other man be
lost, the owner
of the house,
through
whose neglect
the loss took
place, shall
compensate the
owner for
all that was
given to him in
charge. But the
owner of the
house
shall try to
follow up and
recover his
property, and
take it away
from
the thief.
126. If any
one who has not
lost his goods
state that they
have
been lost,
and make false
claims: if he
claim his goods
and amount
of injury
before God, even
though he has
not lost them,
he shall be
fully
compensated for
all his loss
claimed. (I.e.,
the oath is all
that is
needed.)
127. If any
one "point the
finger"
(slander) at a
sister of a god
or the wife
of any one, and
can not prove
it, this man
shall be
taken before
the judges and
his brow shall
be marked. (by
cutting
the skin, or
perhaps hair.)
128. If a man
take a woman to
wife, but have
no intercourse
with
her, this
woman is no wife
to him.
129. If a
man's wife be
surprised (in
flagrante
delicto) with
another man,
both shall be
tied and thrown
into the water,
but the
husband may
pardon his wife
and the king his
slaves.
130. If a man
violate the wife
(betrothed or
child-wife) of
another
man, who has
never known a
man, and still
lives in her
father's house,
and sleep
with her and be
surprised, this
man shall be put
to death,
but the wife
is blameless.
131. If a man
bring a charge
against one's
wife, but she is
not
surprised
with another
man, she must
take an oath and
then may
return to her
house.
132. If the
"finger is
pointed" at a
man's wife about
another
man, but she
is not caught
sleeping with
the other man,
she shall jump
into the
river for her
husband.
133. If a man
is taken
prisoner in war,
and there is a
sustenance
in his house,
but his wife
leave house and
court, and go to
another
house:
because this
wife did not
keep her court,
and went to
another
house, she shall
be judicially
condemned and
thrown into the
water.
134. If any
one be captured
in war and there
is not
sustenance in
his house, if
then his wife go
to another house
this woman shall
be
held
blameless.
135. If a man
be taken
prisoner in war
and there be no
sustenance
in his house
and his wife go
to another house
and bear
children; and
if later her
husband return
and come to his
home: then this
wife shall
return to her
husband, but the
children follow
their father.
136. If any
one leave his
house, run away,
and then his
wife go
to another
house, if then
he return, and
wishes to take
his wife back:
because he
fled from his
home and ran
away, the wife
of this runaway
shall not
return to her
husband.
137. If a man
wish to separate
from a woman who
has borne him
children, or
from his wife
who has borne
him children:
then he shall
give that
wife her dowry,
and a part of
the usufruct of
field, garden,
and property,
so that she can
rear her
children. When
she has
brought up
her children, a
portion of all
that is given to
the
children,
equal as that of
one son, shall
be given to her.
She may
then marry
the man of her
heart.
138. If a man
wishes to
separate from
his wife who has
borne him no
children, he
shall give her
the amount of
her purchase
money and the
dowry which
she brought from
her father's
house, and let
her go.
139. If there
was no purchase
price he shall
give her one
mina of
gold as a
gift of release.
140. If he be
a freed man he
shall give her
one-third of a
mina
of gold.
141. If a
man's wife, who
lives in his
house, wishes to
leave it,
plunges into
debt, tries to
ruin her house,
neglects her
husband,
and is
judicially
convicted: if
her husband
offer her
release, she may
go on her
way, and he
gives her
nothing as a
gift of release.
If her
husband does
not wish to
release her, and
if he take
another wife,
she
shall remain
as servant in
her husband's
house.
142. If a
woman quarrel
with her
husband, and
say: "You are
not
congenial to
me," the reasons
for her
prejudice must
be presented.
If she is
guiltless, and
there is no
fault on her
part, but he
leaves and
neglects her,
then no guilt
attaches to this
woman, she
shall take
her dowry and go
back to her
father's house.
143. If she
is not innocent,
but leaves her
husband, and
ruins
her house,
neglecting her
husband, this
woman shall be
cast into the
water.
144. If a man
take a wife and
this woman give
her husband a
maid-servant,
and she bear him
children, but
this man wishes
to take
another wife,
this shall not
be permitted to
him; he shall
not take
a second
wife.
145. If a man
take a wife, and
she bear him no
children, and he
intend to
take another
wife: if he take
this second
wife, and bring
her into the
house, this
second wife
shall not be
allowed equality
with his
wife.
146. If a man
take a wife and
she give this
man a
maid-servant as
wife and she
bear him
children, and
then this maid
assume equality
with the
wife: because
she has borne
him children her
master shall not
sell her for
money, but he
may keep her as
a slave,
reckoning her
among the
maid-servants.
147. If she
have not borne
him children,
then her
mistress may
sell
her for
money.
148. If a man
take a wife, and
she be seized by
disease, if he
then
desire to
take a second
wife he shall
not put away his
wife, who has
been attacked
by disease, but
he shall keep
her in the house
which
he has built
and support her
so long as she
lives.
149. If this
woman does not
wish to remain
in her husband's
house, then
he shall
compensate her
for the dowry
that she brought
with her from
her father's
house, and she
may go.
150. If a man
give his wife a
field, garden,
and house and a
deed
therefor, if
then after the
death of her
husband the sons
raise no
claim, then
the mother may
bequeath all to
one of her sons
whom she
prefers, and
need leave
nothing to his
brothers.
151. If a
woman who lived
in a man's house
made an
agreement with
her husband,
that no creditor
can arrest her,
and has given a
document
therefor: if
that man, before
he married that
woman, had a
debt, the
creditor can
not hold the
woman for it.
But if the
woman, before
she
entered the
man's house, had
contracted a
debt, her
creditor can not
arrest her
husband
therefor.
152. If after
the woman had
entered the
man's house,
both
contracted a
debt, both must
pay the
merchant.
153. If the
wife of one man
on account of
another man has
their
mates (her
husband and the
other man's
wife) murdered,
both of them
shall be
impaled.
154. If a man
be guilty of
incest with his
daughter, he
shall be
driven from
the place
(exiled).
155. If a man
betroth a girl
to his son, and
his son have
intercourse
with her, but he
(the father)
afterward defile
her, and be
surprised,
then he shall be
bound and cast
into the water
(drowned).
156. If a man
betroth a girl
to his son, but
his son has not
known her,
and if then he
defile her, he
shall pay her
half a gold
mina, and
compensate her
for all that she
brought out of
her
father's
house. She may
marry the man of
her heart.
157. If any
one be guilty of
incest with his
mother after his
father, both
shall be burned.
158. If any
one be surprised
after his father
with his chief
wife, who has
borne children,
he shall be
driven out of
his father's
house.
159. If any
one, who has
brought chattels
into his
father-in-law's
house, and has
paid the
purchase-money,
looks for
another wife,
and says to his
father-in-law:
"I do not want
your
daughter,"
the girl's
father may keep
all that he had
brought.
160. If a man
bring chattels
into the house
of his
father-in-law,
and pay the
"purchase price"
(for his wife):
if then the
father of the
girl say: "I
will not give
you my
daughter," he
shall give him
back
all that he
brought with
him.
161. If a man
bring chattels
into his
father-in-law's
house and pay
the "purchase
price," if then
his friend
slander him, and
his
father-in-law
say to the young
husband: "You
shall not marry
my
daughter,"
the he shall
give back to him
undiminished all
that he
had brought
with him; but
his wife shall
not be married
to the friend.
162. If a man
marry a woman,
and she bear
sons to him; if
then this
woman die,
then shall her
father have no
claim on her
dowry; this
belongs to
her sons.
163. If a man
marry a woman
and she bear him
no sons; if then
this woman
die, if the
"purchase price"
which he had
paid into the
house of his
father-in-law is
repaid to him,
her husband
shall have no
claim upon
the dowry of
this woman; it
belongs to her
father's house.
164. If his
father-in-law do
not pay back to
him the amount
of
the "purchase
price" he may
subtract the
amount of the
"Purchase
price" from
the dowry, and
then pay the
remainder to her
father's
house.
165. If a man
give to one of
his sons whom he
prefers a field,
garden, and
house, and a
deed therefor:
if later the
father die, and
the brothers
divide the
estate, then
they shall first
give him the
present of
his father, and
he shall accept
it; and the rest
of the
paternal
property shall
they divide.
166. If a man
take wives for
his son, but
take no wife for
his
minor son,
and if then he
die: if the sons
divide the
estate, they
shall set
aside besides
his portion the
money for the
"purchase price"
for the minor
brother who had
taken no wife as
yet, and secure
a
wife for him.
167. If a man
marry a wife and
she bear him
children: if
this
wife die and
he then take
another wife and
she bear him
children: if
then the
father die, the
sons must not
partition the
estate
according to
the mothers,
they shall
divide the
dowries of their
mothers only
in this way; the
paternal estate
they shall
divide
equally with
one another.
168. If a man
wish to put his
son out of his
house, and
declare
before the
judge: "I want
to put my son
out," then the
judge shall
examine into
his reasons. If
the son be
guilty of no
great fault,
for which he
can be
rightfully put
out, the father
shall not put
him
out.
169. If he be
guilty of a
grave fault,
which should
rightfully
deprive him
of the filial
relationship,
the father shall
forgive him
the first
time; but if he
be guilty of a
grave fault a
second time the
father may
deprive his son
of all filial
relation.
170. If his
wife bear sons
to a man, or his
maid-servant
have borne
sons, and the
father while
still living
says to the
children whom
his
maid-servant has
borne: "My
sons," and he
count them with
the sons
of his wife;
if then the
father die, then
the sons of the
wife and
of the
maid-servant
shall divide the
paternal
property in
common.
The son of
the wife is to
partition and
choose.
171. If,
however, the
father while
still living did
not say to
the sons of
the
maid-servant:
"My sons," and
then the father
dies,
then the sons
of the
maid-servant
shall not share
with the sons of
the
wife, but the
freedom of the
maid and her
sons shall be
granted. The
sons of the
wife shall have
no right to
enslave the sons
of the
maid; the
wife shall take
her dowry (from
her father), and
the gift
that her
husband gave her
and deeded to
her (separate
from dowry, or
the
purchase-money
paid her
father), and
live in the home
of her
husband: so
long as she
lives she shall
use it, it shall
not be sold
for money.
Whatever she
leaves shall
belong to her
children.
172. If her
husband made her
no gift, she
shall be
compensated
for her gift,
and she shall
receive a
portion from the
estate of her
husband,
equal to that of
one child. If
her sons oppress
her, to force
her out of
the house, the
judge shall
examine into the
matter, and
if the sons
are at fault the
woman shall not
leave her
husband's
house. If the
woman desire to
leave the house,
she must leave
to her
sons the gift
which her
husband gave
her, but she may
take the dowry
of her
father's house.
Then she may
marry the man of
her heart.
173. If this
woman bear sons
to her second
husband, in the
place to
which she
went, and then
die, her earlier
and later sons
shall
divide the
dowry between
them.
174. If she
bear no sons to
her second
husband, the
sons of her
first husband
shall have the
dowry.
175. If a
State slave or
the slave of a
freed man marry
the
daughter of a
free man, and
children are
born, the master
of the slave
shall have no
right to enslave
the children of
the free.
176. If,
however, a State
slave or the
slave of a freed
man marry a
man's
daughter, and
after he marries
her she bring a
dowry from a
father's
house, if then
they both enjoy
it and found a
household,
and
accumulate
means, if then
the slave die,
then she who was
free
born may take
her dowry, and
all that her
husband and she
had
earned; she
shall divide
them into two
parts, one-half
the master
for the slave
shall take, and
the other half
shall the
free-born woman
take for her
children. If the
free-born woman
had no gift she
shall
take all that
her husband and
she had earned
and divide it
into two
parts; and
the master of
the slave shall
take one-half
and she shall
take the
other for her
children.
177. If a
widow, whose
children are not
grown, wishes to
enter
another house
(remarry), she
shall not enter
it without the
knowledge of
the judge. If
she enter
another house
the judge shall
examine the
state of the
house of her
first husband.
Then the house
of
her first
husband shall be
entrusted to the
second husband
and the
woman herself
as managers. And
a record must be
made thereof.
She
shall keep
the house in
order, bring up
the children,
and not sell the
house-hold
utensils. He who
buys the
utensils of the
children of a
widow shall
lose his money,
and the goods
shall return to
their
owners.
178. If a
"devoted woman"
or a prostitute
to whom her
father has
given a dowry
and a deed
therefor, but if
in this deed it
is not
stated that
she may bequeath
it as she
pleases, and has
not explicitly
stated that
she has the
right of
disposal; if
then her father
die,
then her
brothers shall
hold her field
and garden, and
give her
corn, oil,
and milk
according to her
portion, and
satisfy her. If
her brothers
do not give her
corn, oil, and
milk according
to her
share, then
her field and
garden shall
support her. She
shall have the
usufruct of
field and garden
and all that her
father gave her
so
long as she
lives, but she
can not sell or
assign it to
others. Her
position of
inheritance
belongs to her
brothers.
179. If a
"sister of a
god," or a
prostitute,
receive a gift
from
her father,
and a deed in
which it has
been explicitly
stated that she
may dispose
of it as she
pleases, and
give her
complete
disposition
thereof: if
then her father
die, then she
may leave her
property to
whomsoever
she pleases. Her
brothers can
raise no claim
thereto.
180. If a
father give a
present to his
daughter--either
marriageable
or a prostitute
(unmarriageable)--and
then die, then
she is to
receive a
portion as a
child from the
paternal estate,
and
enjoy its
usufruct so long
as she lives.
Her estate
belongs to her
brothers.
181. If a
father devote a
temple-maid or
temple-virgin to
God and
give her no
present: if then
the father die,
she shall
receive the
third of a
child's portion
from the
inheritance of
her father's
house,
and enjoy its
usufruct so long
as she lives.
Her estate
belongs to her
brothers.
182. If a
father devote
his daughter as
a wife of Mardi
of
Babylon (as
in 181), and
give her no
present, nor a
deed; if then
her father
die, then shall
she receive
one-third of her
portion as a
child of her
father's house
from her
brothers, but
Marduk may leave
her estate to
whomsoever she
wishes.
183. If a man
give his
daughter by a
concubine a
dowry, and a
husband, and
a deed; if then
her father die,
she shall
receive no
portion from
the paternal
estate.
184. If a man
do not give a
dowry to his
daughter by a
concubine,
and no
husband; if then
her father die,
her brother
shall give her a
dowry
according to her
father's wealth
and secure a
husband for her.
185. If a man
adopt a child
and to his name
as son, and rear
him,
this grown
son can not be
demanded back
again.
186. If a man
adopt a son, and
if after he has
taken him he
injure his
foster father
and mother, then
this adopted son
shall
return to his
father's house.
187. The son
of a paramour in
the palace
service, or of a
prostitute,
can not be
demanded back.
188. If an
artizan has
undertaken to
rear a child and
teaches him
his craft, he
can not be
demanded back.
189. If he
has not taught
him his craft,
this adopted son
may
return to his
father's house.
190. If a man
does not
maintain a child
that he has
adopted as a
son and
reared with his
other children,
then his adopted
son may
return to his
father's house.
191. If a
man, who had
adopted a son
and reared him,
founded a
household,
and had
children, wish
to put this
adopted son out,
then
this son
shall not simply
go his way. His
adoptive father
shall give
him of his
wealth one-third
of a child's
portion, and
then he may
go. He shall
not give him of
the field,
garden, and
house.
192. If a son
of a paramour or
a prostitute say
to his adoptive
father or
mother: "You are
not my father,
or my mother,"
his tongue
shall be cut
off.
193. If the
son of a
paramour or a
prostitute
desire his
father's
house, and
desert his
adoptive father
and adoptive
mother, and goes
to
his father's
house, then
shall his eye be
put out.
194. If a man
give his child
to a nurse and
the child die in
her
hands, but
the nurse
unbeknown to the
father and
mother nurse
another
child, then they
shall convict
her of having
nursed another
child without
the knowledge of
the father and
mother and her
breasts
shall be cut
off.
195. If a son
strike his
father, his
hands shall be
hewn off.
196. If a man
put out the eye
of another man,
his eye shall be
put out. [ An
eye for an eye ]
197. If he
break another
man's bone, his
bone shall be
broken.
198. If he
put out the eye
of a freed man,
or break the
bone of a
freed man, he
shall pay one
gold mina.
199. If he
put out the eye
of a man's
slave, or break
the bone of a
man's slave,
he shall pay
one-half of its
value.
200. If a man
knock out the
teeth of his
equal, his teeth
shall
be knocked
out. [ A tooth
for a tooth ]
201. If he
knock out the
teeth of a freed
man, he shall
pay
one-third of
a gold mina.
202. If any
one strike the
body of a man
higher in rank
than he, he
shall receive
sixty blows with
an ox-whip in
public.
203. If a
free-born man
strike the body
of another
free-born man or
equal rank,
he shall pay one
gold mina.
204. If a
freed man strike
the body of
another freed
man, he
shall pay ten
shekels in
money.
205. If the
slave of a freed
man strike the
body of a freed
man,
his ear shall
be cut off.
206. If
during a quarrel
one man strike
another and
wound him, then
he shall
swear, "I did
not injure him
wittingly," and
pay the
physicians.
207. If the
man die of his
wound, he shall
swear similarly,
and
if he (the
deceased) was a
free-born man,
he shall pay
half a mina
in money.
208. If he
was a freed man,
he shall pay
one-third of a
mina.
209. If a man
strike a
free-born woman
so that she lose
her
unborn child,
he shall pay ten
shekels for her
loss.
210. If the
woman die, his
daughter shall
be put to death.
211. If a
woman of the
free class lose
her child by a
blow, he
shall pay
five shekels in
money.
212. If this
woman die, he
shall pay half a
mina.
213. If he
strike the
maid-servant of
a man, and she
lose her
child, he
shall pay two
shekels in
money.
214. If this
maid-servant
die, he shall
pay one-third of
a mina.
215. If a
physician make a
large incision
with an
operating knife
and cure it,
or if he open a
tumor (over the
eye) with an
operating
knife, and
saves the eye,
he shall receive
ten shekels in
money.
216. If the
patient be a
freed man, he
receives five
shekels.
217. If he be
the slave of
some one, his
owner shall give
the
physician two
shekels.
218. If a
physician make a
large incision
with the
operating knife,
and kill him,
or open a tumor
with the
operating knife,
and cut out
the eye, his
hands shall be
cut off.
219. If a
physician make a
large incision
in the slave of
a freed
man, and kill
him, he shall
replace the
slave with
another slave.
220. If he
had opened a
tumor with the
operating knife,
and put out
his eye, he
shall pay half
his value.
221. If a
physician heal
the broken bone
or diseased soft
part of a
man, the
patient shall
pay the
physician five
shekels in
money.
222. If he
were a freed man
he shall pay
three shekels.
223. If he
were a slave his
owner shall pay
the physician
two
shekels.
224. If a
veterinary
surgeon perform
a serious
operation on an
ass or an ox,
and cure it, the
owner shall pay
the surgeon
one-sixth
of a shekel
as a fee.
225. If he
perform a
serious
operation on an
ass or ox, and
kill
it, he shall
pay the owner
one-fourth of
its value.
226. If a
barber, without
the knowledge of
his master, cut
the sign
of a slave on
a slave not to
be sold, the
hands of this
barber shall
be cut off.
227. If any
one deceive a
barber, and have
him mark a slave
not for
sale with the
sign of a slave,
he shall be put
to death, and
buried in
his house.
The barber shall
swear: "I did
not mark him
wittingly," and
shall be
guiltless.
228. If a
builder build a
house for some
one and complete
it, he
shall give
him a fee of two
shekels in money
for each sar of
surface.
229 If a
builder build a
house for some
one, and does
not
construct it
properly, and
the house which
he built fall in
and kill
its owner,
then that
builder shall be
put to death.
230. If it
kill the son of
the owner the
son of that
builder
shall be put
to death.
231. If it
kill a slave of
the owner, then
he shall pay
slave for
slave to the
owner of the
house.
232. If it
ruin goods, he
shall make
compensation for
all that
has been
ruined, and
inasmuch as he
did not
construct
properly this
house which
he built and it
fell, he shall
re-erect the
house from his
own means.
233. If a
builder build a
house for some
one, even though
he has
not yet
completed it; if
then the walls
seem toppling,
the builder
must make the
walls solid from
his own means.
234. If a
shipbuilder
build a boat of
sixty gur for a
man, he shall
pay him a fee
of two shekels
in money.
235. If a
shipbuilder
build a boat for
some one, and do
not make it
tight, if
during that same
year that boat
is sent away and
suffers
injury, the
shipbuilder
shall take the
boat apart and
put it
together
tight at his own
expense. The
tight boat he
shall give to
the
boat owner.
236. If a man
rent his boat to
a sailor, and
the sailor is
careless, and
the boat is
wrecked or goes
aground, the
sailor shall
give the
owner of the
boat another
boat as
compensation.
237. If a man
hire a sailor
and his boat,
and provide it
with corn,
clothing, oil
and dates, and
other things of
the kind needed
for
fitting it:
if the sailor is
careless, the
boat is wrecked,
and its
contents
ruined, then the
sailor shall
compensate for
the boat which
was wrecked
and all in it
that he ruined.
238. If a
sailor wreck any
one's ship, but
saves it, he
shall pay
the half of
its value in
money.
239. If a man
hire a sailor,
he shall pay him
six gur of corn
per
year.
240. If a
merchantman run
against a
ferryboat, and
wreck it, the
master of the
ship that was
wrecked shall
seek justice
before God; the
master of the
merchantman,
which wrecked
the ferryboat,
must
compensate
the owner for
the boat and all
that he ruined.
241. If any
one impresses an
ox for forced
labor, he shall
pay
one-third of
a mina in money.
242. If any
one hire oxen
for a year, he
shall pay four
gur of corn
for
plow-oxen.
243. As rent
of herd cattle
he shall pay
three gur of
corn to the
owner.
244. If any
one hire an ox
or an ass, and a
lion kill it in
the
field, the
loss is upon its
owner.
245. If any
one hire oxen,
and kill them by
bad treatment or
blows,
he shall
compensate the
owner, oxen for
oxen.
246. If a man
hire an ox, and
he break its leg
or cut the
ligament of
its neck, he
shall compensate
the owner with
ox for ox.
247. If any
one hire an ox,
and put out its
eye, he shall
pay the
owner
one-half of its
value.
248. If any
one hire an ox,
and break off a
horn, or cut off
its
tail, or hurt
its muzzle, he
shall pay
one-fourth of
its value in
money.
249. If any
one hire an ox,
and God strike
it that it die,
the
man who hired
it shall swear
by God and be
considered
guiltless.
250. If while
an ox is passing
on the street
(market) some
one push
it, and kill
it, the owner
can set up no
claim in the
suit (against
the hirer).
251. If an ox
be a goring ox,
and it shown
that he is a
gorer,
and he do not
bind his horns,
or fasten the ox
up, and the ox
gore a
free-born man
and kill him,
the owner shall
pay one-half a
mina in
money.
252. If he
kill a man's
slave, he shall
pay one-third of
a mina.
253. If any
one agree with
another to tend
his field, give
him
seed, entrust
a yoke of oxen
to him, and bind
him to cultivate
the
field, if he
steal the corn
or plants, and
take them for
himself,
his hands
shall be hewn
off.
254. If he
take the
seed-corn for
himself, and do
not use the
yoke of oxen,
he shall
compensate him
for the amount
of the
seed-corn.
255. If he
sublet the man's
yoke of oxen or
steal the
seed-corn,
planting
nothing in the
field, he shall
be convicted,
and for each one
hundred gan
he shall pay
sixty gur of
corn.
256. If his
community will
not pay for him,
then he shall be
placed
in that field
with the cattle
(at work).
257. If any
one hire a field
laborer, he
shall pay him
eight gur of
corn per
year.
258. If any
one hire an
ox-driver, he
shall pay him
six gur of corn
per year.
259. If any
one steal a
water-wheel from
the field, he
shall pay
five shekels
in money to its
owner.
260. If any
one steal a
shadduf (used to
draw water from
the
river or
canal) or a
plow, he shall
pay three
shekels in
money.
261. If any
one hire a
herdsman for
cattle or sheep,
he shall pay
him eight gur
of corn per
annum.
262. If any
one, a cow or a
sheep . . .
263. If he
kill the cattle
or sheep that
were given to
him, he
shall
compensate the
owner with
cattle for
cattle and sheep
for sheep.
264. If a
herdsman, to
whom cattle or
sheep have been
entrusted for
watching
over, and who
has received his
wages as agreed
upon, and is
satisfied,
diminish the
number of the
cattle or sheep,
or make the
increase by
birth less, he
shall make good
the increase or
profit
which was
lost in the
terms of
settlement.
265. If a
herdsman, to
whose care
cattle or sheep
have been
entrusted, be
guilty of fraud
and make false
returns of the
natural
increase, or
sell them for
money, then
shall he be
convicted and
pay
the owner ten
times the loss.
266. If the
animal be killed
in the stable by
God ( an
accident),
or if a lion
kill it, the
herdsman shall
declare his
innocence
before God,
and the owner
bears the
accident in the
stable.
267. If the
herdsman
overlook
something, and
an accident
happen
in the
stable, then the
herdsman is at
fault for the
accident which
he
has caused in
the stable, and
he must
compensate the
owner for the
cattle or
sheep.
268. If any
one hire an ox
for threshing,
the amount of
the hire is
twenty ka of
corn.
269. If he
hire an ass for
threshing, the
hire is twenty
ka of
corn.
270. If he
hire a young
animal for
threshing, the
hire is ten ka
of
corn.
271. If any
one hire oxen,
cart and driver,
he shall pay one
hundred and
eighty ka of
corn per day.
272. If any
one hire a cart
alone, he shall
pay forty ka of
corn
per day.
273. If any
one hire a day
laborer, he
shall pay him
from the New
Year until
the fifth month
(April to
August, when
days are long
and
the work
hard) six gerahs
in money per
day; from the
sixth month to
the end of
the year he
shall give him
five gerahs per
day.
274. If any
one hire a
skilled artizan,
he shall pay as
wages of
the . . .
five gerahs, as
wages of the
potter five
gerahs, of a
tailor
five gerahs,
of . . . gerahs,
. . . of a
ropemaker four
gerahs, of . .
. gerahs, of
a mason . . .
gerahs per day.
275. If any
one hire a
ferryboat, he
shall pay three
gerahs in
money per
day.
276. If he
hire a
freight-boat, he
shall pay two
and one-half
gerahs per
day.
277. If any
one hire a ship
of sixty gur, he
shall pay
one-sixth of
a shekel in
money as its
hire per day.
278. If any
one buy a male
or female slave,
and before a
month
has elapsed
the benu-disease
be developed, he
shall return the
slave
to the
seller, and
receive the
money which he
had paid.
279. If any
one by a male or
female slave,
and a third
party
claim it, the
seller is liable
for the claim.
280. If while
in a foreign
country a man
buy a male or
female slave
belonging to
another of his
own country; if
when he return
home the
owner of the
male or female
slave recognize
it: if the male
or
female slave
be a native of
the country, he
shall give them
back
without any
money.
281. If they
are from another
country, the
buyer shall
declare
the amount of
money paid
therefor to the
merchant, and
keep the male
or female
slave.
282. If a
slave say to his
master: "You are
not my master,"
if they
convict him
his master shall
cut off his ear.
-
THE EPILOGUE
-
LAWS of
justice which
Hammurabi, the
wise king,
established. A
righteous
law, and pious
statute did he
teach the land.
Hammurabi, the
protecting
king am I. I
have not
withdrawn myself
from the men,
whom
Bel gave to
me, the rule
over whom Marduk
gave to me, I
was not
negligent,
but I made them
a peaceful
abiding-place. I
expounded all
great
difficulties, I
made the light
shine upon them.
With the
mighty
weapons which
Zamama and
Ishtar entrusted
to me, with the
keen vision
with which Ea
endowed me, with
the wisdom that
Marduk gave
me, I have
uprooted the
enemy above and
below (in north
and south),
subdued the
earth, brought
prosperity to
the land,
guaranteed
security
to the
inhabitants in
their homes; a
disturber was
not permitted.
The great
gods have called
me, I am the
salvation-bearing
shepherd,
whose staff
is straight, the
good shadow that
is spread over
my
city; on my
breast I cherish
the inhabitants
of the land of
Sumer
and Akkad; in
my shelter I
have let them
repose in peace;
in my deep
wisdom have I
enclosed them.
That the strong
might not injure
the
weak, in
order to protect
the widows and
orphans, I have
in Babylon
the city
where Anu and
Bel raise high
their head, in
E-Sagil, the
Temple, whose
foundations
stand firm as
heaven and
earth, in order
to bespeak
justice in the
land, to settle
all disputes,
and heal all
injuries, set
up these my
precious words,
written upon my
memorial
stone, before
the image of me,
as king of
righteousness.
The king who
ruleth among the
kings of the
cities am I. My
words
are well
considered;
there is no
wisdom like unto
mine. By the
command
of Shamash,
the great judge
of heaven and
earth, let
righteousness
go forth in
the land: by the
order of Marduk,
my lord, let no
destruction
befall my
monument. In
E-Sagil, which I
love, let my
name be ever
repeated; let
the oppressed,
who has a case
at law,
come and
stand before
this my image as
king of
righteousness;
let
him read the
inscription, and
understand my
precious words:
the
inscription
will explain his
case to him; he
will find out
what is
just, and his
heart will be
glad, so that he
will say:
"Hammurabi is
a ruler, who is
as a father to
his subjects,
who
holds the
words of Marduk
in reverence,
who has achieved
conquest
for Marduk
over the north
and south, who
rejoices the
heart of Marduk,
his lord, who
has bestowed
benefits for
ever and ever on
his subjects,
and has
established
order in the
land."
When he reads
the record, let
him pray with
full heart to
Marduk,
my lord, and
Zarpanit, my
lady; and then
shall the
protecting
deities and
the gods, who
frequent
E-Sagil,
graciously grant
the
desires daily
presented before
Marduk, my lord,
and Zarpanit, my
lady.
In future
time, through
all coming
generations, let
the king, who
may be in the
land, observe
the words of
righteousness
which I have
written on my
monument; let
him not alter
the law of the
land which
I have given,
the edicts which
I have enacted;
my monument let
him not
mar. If such
a ruler have
wisdom, and be
able to keep his
land in
order, he
shall observe
the words which
I have written
in this
inscription;
the rule,
statute, and law
of the land
which I have
given; the
decisions which
I have made will
this inscription
show him;
let him rule
his subjects
accordingly,
speak justice to
them, give
right
decisions, root
out the
miscreants and
criminals from
this land,
and grant
prosperity to
his subjects.
Hammurabi,
the king of
righteousness,
on whom Shamash
has conferred
right (or
law) am I. My
words are well
considered; my
deeds are not
equaled; to
bring low those
that were high;
to humble the
proud, to
expel
insolence. If a
succeeding ruler
considers my
words, which I
have written
in this my
inscription, if
he do not annul
my law, nor
corrupt my
words, nor
change my
monument, then
may Shamash
lengthen
that king's
reign, as he has
that of me, the
king of
righteousness,
that he may
reign in
righteousness
over his
subjects. If
this ruler do
not esteem my
words, which I
have written in
my inscription,
if he
despise my
curses, and fear
not the curse of
God, if he
destroy the
law which I
have given,
corrupt my
words, change my
monument, efface
my name,
write his name
there, or on
account of the
curses
commission
another so to
do, that man,
whether king or
ruler,
patesi, or
commoner, no
matter what he
be, may the
great God (Anu),
the Father of
the gods, who
has ordered my
rule, withdraw
from him the
glory of
royalty, break
his scepter,
curse his
destiny. May
Bel, the
lord, who
fixeth destiny,
whose command
can not be
altered, who has
made my
kingdom great,
order a
rebellion which
his hand can not
control; may
he let the wind
of the overthrow
of his
habitation
blow, may he
ordain the years
of his rule in
groaning, years
of
scarcity,
years of famine,
darkness without
light, death
with seeing
eyes be fated
to him; may he
(Bel) order with
his potent mouth
the
destruction
of his city, the
dispersion of
his subjects,
the cutting
off of his
rule, the
removal of his
name and memory
from the land.
May
Belit, the
great Mother,
whose command is
potent in E-Kur
(the
Babylonian
Olympus), the
Mistress, who
harkens
graciously to my
petitions, in
the seat of
judgment and
decision (where
Bel fixes
destiny),
turn his affairs
evil before Bel,
and put the
devastation of
his land, the
destruction of
his subjects,
the pouring out
of his life
like water
into the mouth
of King Bel. May
Ea, the great
ruler,
whose fated
decrees come to
pass, the
thinker of the
gods, the
omniscient,
who maketh long
the days of my
life, withdraw
understanding
and wisdom from
him, lead him to
forgetfulness,
shut
up his rivers
at their
sources, and not
allow corn or
sustenance for
man to grow
in his land. May
Shamash, the
great Judge of
heaven and
earth, who
supporteth all
means of
livelihood, Lord
of life-courage,
shatter his
dominion, annul
his law, destroy
his way, make
vain the
march of his
troops, send him
in his visions
forecasts of the
uprooting of
the foundations
of his throne
and of the
destruction of
his land. May
the condemnation
of Shamash
overtake him
forthwith;
may he be
deprived of
water above
among the
living, and his
spirit
below in the
earth. May Sin
(the Moon-god),
the Lord of
Heaven, the
divine
father, whose
crescent gives
light among the
gods, take away
the crown and
regal throne
from him; may he
put upon him
heavy
guilt, great
decay, that
nothing may be
lower than he.
May he
destine him
as fated, days,
months and years
of dominion
filled with
sighing and
tears, increase
of the burden of
dominion, a life
that
is like unto
death. May Adad,
the lord of
fruitfulness,
ruler of
heaven and
earth, my
helper, withhold
from him rain
from heaven, and
the flood of
water from the
springs,
destroying his
land by famine
and
want; may he
rage mightily
over his city,
and make his
land into
flood-hills
(heaps of ruined
cities). May
Zamama, the
great warrior,
the
first-born son
of E-Kur, who
goeth at my
right hand,
shatter his
weapons on
the field of
battle, turn day
into night for
him, and let
his foe
triumph over
him. May Ishtar,
the goddess of
fighting and
war,
who unfetters
my weapons, my
gracious
protecting
spirit, who
loveth my
dominion,
curse his
kingdom in her
angry heart; in
her great wrath,
change his
grace into evil,
and shatter his
weapons on the
place of
fighting and
war. May she
create disorder
and sedition for
him, strike
down his
warriors, that
the earth may
drink their
blood, and throw
down the
piles of corpses
of his warriors
on the field;
may she not
grant him a
life of mercy,
deliver him into
the hands of his
enemies, and
imprison him in
the land of his
enemies. May
Nergal,
the might
among the gods,
whose contest is
irresistible,
who grants me
victory, in
his great might
burn up his
subjects like a
slender
reedstalk,
cut off his
limbs with his
mighty weapons,
and shatter
him like an
earthen image.
May Nin-tu, the
sublime mistress
of the
lands, the
fruitful mother,
deny him a son,
vouchsafe him no
name,
give him no
successor among
men. May Nin-karak,
the daughter of
Anu,
who adjudges
grace to me,
cause to come
upon his members
in E-kur high
fever, severe
wounds, that can
not be healed,
whose nature the
physician
does not
understand,
which he can not
treat with
dressing,
which, like
the bite of
death, can not
be removed,
until they have
sapped away
his life.
May he lament
the loss of his
life-power, and
may the great
gods of
heaven and
earth, the
Anunaki,
altogether
inflict a curse
and evil
upon the
confines of the
temple, the
walls of this E-barra
(the Sun
temple of
Sippara), upon
his dominion,
his land, his
warriors, his
subjects, and
his troops. May
Bel curse him
with the potent
curses
of his mouth
that can not be
altered, and may
they come upon
him
forthwith.
THE END OF
THE CODE OF
HAMMURABI