Hammurabi's Code

HAMMURABI'S CODE OF LAWS
(circa 1780 B.C.)
Translated by L. W. King
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 therefore.

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.

Saturday, September 13, 2008

Hammurabi's Code

1) Hammurabi’s Code is a law’s system that can be divided into groups. Of course it seems that the code is without logical arrangement. In many cases all the laws relating to one subject are not grouped together. We have to pick out the topics and bring together in order to organize the code. We find laws about family, marriage, property, slavery and other.
I believe that the most emphasis is placed on order. The code pretends to establish order in economic transactions, family matters and also the division of classes (freemen, muskenu, and slaves). On the other hand it offers protection to all classes in that society. To today standard that protection is not totally justly. However, it represented a big jump toward civilization. One law of the code that is similar to a law of ours is law # 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.” In today law if somebody kills the cattle or sheep or anything else, he is responsible for that act. However, today it will be pay by money not with another animal.

2) In the Hammurabi’s Code the ruling principle was “Eye for eye, tooth for tooth, and limb for limb.” We can find a classification of punishment for the offender like cutting off the hand that struck a father or stole a trust. Exile was inflicted for incest with a daughter. The death penalty was freely rendered for the theft and other crimes or for conduct that placed another in danger of death. But also, in this code we find penalties as fines. To today standards we find big differences between Hammurabi’s Code and today law. However, the spirit of both laws is the same. To protect the weak and the poor, slaves, women, children, against injustice at the hands of the rich and powerful.

3) According with the law, the “Presumption of innocence” means, “The indictment of formal charge against any person is not evidence of guilt” That means that a defendant is innocent until proven guilty. As an example of presumption of innocent was the case of the skater Tonya Handing who became notorious for allegedly conspiring to harm competitor Nancy Kerrigan in an attack, which occurred on January 6, 1994. On June 30 of the same year, after conducting its own investigation of the attack, the USFSA concluded that Harding knew about the attack before it happened and displayed “a clear disregard for fairness, good sportsmanship and ethical behavior.

Friday, September 12, 2008

Hammurabi's Code

1.Hammurabi’s Code is very unorganized and it is very hard to find particular law. It can definitely be divided into groups, for example, Family Law, Criminal Law, Business Law, Criminal Procedure etc.
I believe that the most emphasis he put in obedience because the law was very strict and he wanted to have very organized society. There is no justice in Hammurabie’s Code. People were unequal. Depend what status you had that punishment you got. For example, Par.229 says that “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” Par.230 says if it is a son of the owner the builder has to be put to death, and the next par. 231 states that if it is a slave of the owner then the builder should give him a slave.
I think the law #233 “If a builder build a house for some one, eve though he has not yet completed it; if then the walls seem toppling, the builder must make the walls solid from his own means” is similar to our Building Code. If a construction company builds a house for a private person and then turns out that there is something wrong that company has to fix it on its own cost.

2. Hammurabi believed that he was chosen by God to deliver the law to his people. His laws are very rigorous and they could not be use in today’s jurisdiction. Even though, today we have more crime than years ago it is not that easy to sentence human being to death like it was in Hammurabi’s time. His law was founded on the concept “Eye for eye, tooth for tooth” and that how it was used. For example, par.195 “If a son strike his father, his hands shall be hewn off”.

3. Presumption of innocence – it is a fundamental protection for a person accused of crime. It holds that a defendant is innocent until proven quilty.
As an example I can give the lawsuit Tiffany vs. EBay. The jewelry company had sued EBay for “trademark infringement in hopes of forcing the company to proactively remove items from its site listed under Tiffany’s name branch, in many cases the items listed turned out to be counterfeit” (NYT) EBay argued that it was a platform for buyers and sellers to interact. EBay was just responsible for finding items that they believed were take and for their removal.

Tuesday, September 9, 2008

Hammurabi's code

1. The Hammurabi’s code is the first written law in the human history. The sixth king of Babylon, Hammurabi (BC 1810~1750), conquest neighborhood countries. Since he successfully expended his territory, he needed to have more strong and strict law to control over his country. To enforce his power over the country, he made Hammurabi’s code. It is consists of 282 laws. It can be divided into three parts, which are criminal, civil and commercial laws. Also it showed that there were three different social classes, which were slave, merchant and citizen and paramour and nobles. Based on the Hammurabi’s code, the Hammurabi desired to realize the just society. The idea of the Hammurabi is that a criminal should be punished same way as the victim damaged. The Hammurabi’s code #257 said “If any one hires a field laborer, he shall pay him eight gur of corn per year.” Both in 1800BC and modern society, if the person hires a labor, the person has to pay for labor’s work. However, today it will be paid by money not corn. Also, it will be paid base on hours of work not years.

2. The revanchist is the first keynote of the Hammurabi's code. "An eye for an eye and a tooth for a tooth." is famous phrase of the revanchist, Hammurabi’s code. The Hammurabi’s Code and Today’s law have different idea but a similar concept. Today’s law also punished a murder with death and the criminal compensate for the damage of crime. These laws have a concept of revenge. The person who damages the others, the person should compensate for the damage. However, the idea of Hammurabi’s is “revenge” and the idea of today’s law is “reparation”. Based on today’s law, the criminal would be not punished by harm but financially. The Hammurabi’s code punished the criminal more direct and physical way. Also it was harsher than today’s law. The second characteristic of the Hammurabi’s code is “Differentiation in social class”. Today’s law does not have a differentiation by the social class. Today, human beings are all equal in front of the law. The third characteristic of the Hammurabi’s code is “Crime is Crime”. There is no consideration of accidental occurrence. In other word, there is no consideration for self-defense. If the person got attacked by criminal, and accidentally the person harm the criminal. The person will be the one will punish at the court.

3. The meaning of the "presumption of innocence" is the person treated being innocent until a suspect has been convicted. The enough evidences should be provided to prove the guilty of the suspect. American citizens are due the presumption of innocence. Presumption of innocence applied to all of suspects in the court and it is the responsibility and obligation of a jury. If the suspect of a murder has been caught, he or she will be remaining the suspects of the case until the judge found the suspect guilty at the final judicial examination. To prove the suspect’s crime, the prosecutor should prove enough evidence to jury and judge to make a decision. On the other hand, there was the OJ Simpson case that prosecutor provided enough evidence of the crime but the suspect got a judgment of acquittal.

Sunday, September 7, 2008

Hammurabi's Code of Laws

Question 1:

Hammurabi’s code can be considered a basis for many modern laws throughout the world. Although the organization and punishment is poor compared to today’s standards, the sequential grouping shows the different issues of society that Hammurabi was addressing. He fails to explicitly state the topics, but one can infer which category a law belongs to by the reading the preceding and following laws. These categories include social morals, business, crime, family issues, ownership, and others. I think that it would be better organized and understood if they were in outline format rather than this list. In some cases a law is actually an addendum to another law, but due to the list format and use of pronouns that refer to subjects in previous laws, some confusion can be created when referring back to this list in court. I believe the most emphasis is placed on justice. Especially with a punishment that justifies the crime. Most punishments, however, do not fit the crime, but it seems that Hammurabi was creating such harsh punishments in an attempt to instill fear in order to create a civilized society. Some laws were more like guidelines on how to be a proper and respectful citizen. Other laws addressed financial and property related disputes. Laws #256-261 are similar to today’s minimum wage laws that dictate fair salaries to workers. Laws in the 50’s and 60’s deal with encroachment and other real estate related issues similar to modern property law. For example, damage to a neighbor’s property results in reimbursement for said damage, which is usually the case in similar contemporary disputes.


Question 2:

Hammurabi’s punishments for crimes would be considered unjustified in contemporary times. Human rights activists and many others would protest such inhumane penalties. Stealing from someone whether it is because you need to survive or just because you want to have a certain item in your possession does not mean you should lose a limb or be killed. The more our society develops the more value is placed on human life. We also believe that human beings learn from their mistakes. Psychological punishment can have greater effect than physical punishment. Another reason perhaps why the penalties for crimes were more brutal then is the lack of resources allocated to maintaining a prison system and hence lack of justifiable punishments. It could be that they just could not think of a better way to penalize the criminals, and lesser crimes would not instill enough fear in those considering breaking the law.

Question: 3

Hammurabi’s “presumption of innocence” stated that a person was entitled to a fair judgment, and was considered innocent until it was proven he/she is guilty. Today that is called “innocent until proven guilty” and it gives the accused a chance to prove their innocence in a “fair” court of law. I put fair in quotations intentionally because fair is an ambiguous term, especially when used to describe our legal system. However, this idea of being innocent before proven guilty created a foundation for modern law and although it is not perfect, it sometimes prevents innocent people from going to jail. An example I would like to use is Kobe Bryant’s rape case in 2004. He was accused of raping a girl with whom he had consensual sex. In Hammurabi’s time, without DNA tests and sufficient public records, Kobe Bryant’s wife and children would be at danger of losing their lives, along with Kobe. However, after further investigation into the accuser’s personal life it was clear that she used her affair with Bryant in an attempt to swindle money for her personal gains. Although Kobe Bryant’s reputation was damaged, his chance at a fair trial allowed him to prove his innocence and retain his freedom.


-Alex Samusevich

Hammurabi's code of laws

Hommurabi’s code is the oldest written code of laws in the world. It can certainly be distinguished and categorized into groups. There are groups which cover agricultural, marriage, debts, inheritance and slavery. Here we found famous law # 169 “If a man destroys the eye of another, he shall destroy his own eye.” There are a lot of aspects that covers family issues, which I think always was and will be the basis of society. I found a few similarities between Hammurabi’s law and the law now in days. One of them is that the women and children have the protection under the law. Law #137 states that if the man wants to separate from his wife and kids, he has to give her the half of his property.

The applicable laws were very strict and absolute. The main punishment was the death penalty which I think is too cruel and unreasonable. However, the laws were written down and everyone was supposed to obey them. Today's criminals just go to jail which gives them a chance to understand their mistakes and return to normal life.

The “presumption of innocence” – is being “innocent until proven guilty”. It works in countries based on common law. In countries based on civil law its vice versa – “guilty until proven innocent”. It believes that it is better for 100 guilty people go free than for one innocent to be put in jail orbe put to death. As an example of presumption of innocent might be the Chamberlain “Dingo” trial in 1982. On August 17, 1980, at a campsite a Lindy’s Chamberlain cry came out of the dark and sad that the dingo's got her baby. It never happened before. Her daughter name was Azaria which means “Sacrifice in the Wilderness." Suspicious felt on Chamberlains that possibly killed their baby as a religious sacrifice. No real evidence was found and they pleaded not guilty

Saturday, September 6, 2008

Hammurabi's Code

Hammurabi’s Code was written several centuries ago around 1780B.C. and later on translated by L.W. King. There are more than two hundred laws described in the code which covers a great deal of society’s, do’s and don’ts and solutions to whatever problem they might encounter. We could distinguish different categories described within the code. There are laws that regulate the market and all financial issues. Law #57 (If a shepherd, without the permission of the owner of the field…) through Law#107 (If the merchant cheat the agent, in that as the latter has returned to him all that had been given him…) state most of the financial laws found in Hammurabi’s Code with their respective scenarios to the laws. Laws set for couples are also a large part of the Hammurabi’s Code. These laws are described in great detail in a step by step procedure in achieving justice. There are subdivisions relating to marriage, divorce, adultery, and family relations. Laws relating to murder, theft, fires, military issues, harming others, and unfair labor and property rights are also found in Hammurabi’s Code. I think Hammurabi places most emphasis on achieving full justice and the concept of “an eye for an eye”, although I find the laws to favored free men the most. One law in the code that is similar to a law of ours is law # 104: “If a merchant give an agent corn, wool, oil, or any other to goods to transport, the agent shall give a receipt for the amount…) Today we are still required to show a receipt to proof that we made a purchase, or a contract if entering in any kind of agreement.

2. It seems to be that Hammurabi was obsessed with putting people to death. Back then laws were more harsh, severe and a little unreasonable that today’s laws. Their concept “eye for an eye” and “tooth for a tooth” was taken to an extent. The laws were far more extreme, but at the same time it helped people not to do any wrong or at least to think about it twice before committing it, because if they were caught they we put to death without mercy. Today’s laws are more sympathetic to the criminal, giving them an opportunity to live and redeem their mistakes.

3. Hammurabi’s Code provides the first use of “presumption of innocence”, in other words “innocent until proven guilty”. This phrase means that no one can be punished without legitimate evidence that’d show that is in fact that individual who committed the crime. Every individual in our country has the right to a fair trial where he or she would have the opportunity to hear the accusations against him or her and defend his or her case. It’s not until the end of the trial that the judge decided according to the evidence presented. The OJ Simpson murder case is one controversial case. OJ Simpson was found to be not guilty of murdering his wife and her lover, even though they had evidence proving otherwise; this evidence wasn’t considered valid.

Friday, September 5, 2008

Hammurabi

1.) Some of the laws can be grouped together, but as they are written they are a little unorganized and at times confusing as well (see laws #196 and #198). It looks as if when an incident happened, a law was written and then there were addendums to the laws (which meant another new law). All of the laws are in "if...then..."format, so essentially there really is no way to defend oneself if accused of breaking one of the laws. Law #152 (If after the woman had entered the man's house, both contracted a debt, both must pay the merchant) is handled in that same manor today. Those who incur a debt together are both responsible, no exemption from debt applies.

2.) Hammurabi's punishments for breaking some laws are much harsher than laws today. Being put to death is a popular punishment, but for some of the instances it doesn't seem to fit the crime. The only logic may be that either death or repayment were the only two options because there were no prisons at that time. If most of those laws were broken today, the offenders would most likely get jail time as opposed to death.

3.) Presumption of innocence means that a person accused of a crime or wrongdoing is innocent until he/she is proven guilty. It is up to the prosecution (via evidence and witnesses) to prove beyond a shadow of a doubt that the accused is in fact guilty of the crime for which he/she is accused of committing. In some cases, thinking of someone as innocent until proven guilty is easier said and done. In especially heinous cases - such as murder, rape, or crimes against children - some in society feel safe when there is an arrest. Sometimes, even though the evidence may show otherwise, we want to believe that law enforcement has the right person. An example of this is the OJ Simpson - Nicole Brown Simpson / Ron Goldman murder trial. Throughout the trial proceedings, his guilt was assumed BEFORE the jury actually reached a verdict. (PLEASE NOTE: I have no opinion either way on this trial as it was too confusing and too full of surprises for me)


-Lisa White

Hammurabi's Code of Laws

Hammurabi seems to put more emphasis in obedience. Throughout the reading he makes sure that we understand what would happen if his laws are not follow by his people. In a way these laws are meant to say if you don’t do this, nothing would happen to you. From that I take that obedience is very important to him. I really do not believe that these laws could be divided into groups since they all are for different purposes and for different individuals not to say for different situations. He talks about false accusations, wrong trial to a person, thieves, robbery, from steeling from a merchant to a minor son of another man. Laws for slaves, soldiers that go to war and come back, gardener, shepherd, brokers (at that time merchant entrust money to an agent for some investment, honesty (law 105), fail to meet debts, adultery, man wishes to separate from wives, widows, prostitutes, adopted child, men doing wrong to another men these are some of the situations that he talks about. If I would have to put them in groups that will be: Slaves laws, Women laws, Men laws. There are only few laws that I could relate to today’s laws. Law # 137 talks about man wishes to separate from his wife and who have children. He should give her part of his field, garden and property so she could raise his children. When they are grown up a portion of this is given to her children and the rest is for her and she could also marry the man she wants to. This law is very similar in today’s society, if you divorce from you husband half of everything that was obtain in the marriage years belongs to her and he also have to support the kids till they are 18yrs old.

Hammurabi’s punishments were to far severe. A lot of these laws in our system today will not make it to a jury; they will not apply death penalty for such a thing like law 22. His main punishments were put to death, monetary compensation, burned to death, thrown into the water, swear to oath, jump into the river, cast into the water, burned, tongue cut off, breast shall be cut off. These laws can’t not be comparing to today’s laws because society has evolve so much that no one will allow such cruelty for crimes that are not that bad. Swear to oath is done in every trial in today’s society but death penalty only in special cases.

Presumption of innocence means that someone going under trial is innocent until proven guilty. A well known case is O.J Simpson trial in 1995. Nicole Brown and Ronald Goldman were found death in front of her apartment. O.J Simpson is charged with two counts of 1st degree murder. He pleads not guilty. Evidence shown for this trial was bloody gloves that seem not to fit him. They found a knife and bloody shoes in his Bronco car as well blood in victim’s clothes. But DNA test showed that about 0.5% blood population would match as well. This lead to no sufficient evidence to find him guilty. He was found not guilty, kept custody of kids and only facing a great debt in compensatory damages. We could see that in our system if we don’t have enough of evidence people don’t go to jail or pay for their crimes.

Hammurabi

1. In Hammurabi’s code, the laws can be grouped in certain categories. The laws that make up this code are very similar since many seem to rely on obedience. However certain laws place emphasis on punishing a person if there is adultery, physical abuse defamation, right of possession, disloyalty, and crimes present. Hammurabi’s seems to place the most emphasis on obedience. It seems that if a law is disobeyed, or if you don’t act by the rules you can receive severe punishment such as death. Law # 9 is in a way similar to our system today in court where we have to bring witnesses and proof to try to prove the truth. However, in today’s system besides witness there has to be evidence, and the judge does not always rely on the testimony of the witnesses.

2. Hammurabi’s punishments are very harsh especially compared to our system today. In Hammurabi’s code, death seems to be the penalty or punishment for the consequences of breaking or disobeying many of the laws. If it’s not death, it’s paying fines, inflicting harm upon yourself, or having to pay the same price for the damage you commit. In today’s standard we do have death penalty just like Hammurabi, yet it is not present in every state and it rare that this punishment be applied. This death penalty is the ultimate, irreversible denial of human rights.

3. The phrase “presumption of innocence” in society means, that someone is innocent until proven guilty. In Hammurabi’s code, there were several laws that if there was no proof for the accusations made by someone, they were not considered to be real. In our country today, no matter how guilty someone looks or is, they still have the right to a fair trial. In the Duke Lacrosse Lawsuit, there were three lacrosse players accused of raping a dancer, there were several evidence pointing at them, DNA samples were taken. Yet at the end there wasn’t enough proof, and the DNA samples did not match, therefore the three lacrosse players were proven innocent.

Thursday, September 4, 2008

Hammurabi

1. Even though Hammurabi is presenting many laws these laws can certainly be divided into different groups. Some of the groups that can be categorized may include court proceedings; in the first four laws Hammurabi puts great emphasis on court proceedings and false accusations. He then has few codes that are regarding crimes whether it is theft, or buying stolen property, kidnapping and murder. Hammurabi also has some laws that include slavery as well as hired laborers that should be paid what they deserve. Hammurabi also has a great deal of laws regarding family issues conflicts whether it is marriage, divorce, inheritance. Hammurabi puts great emphasis on obedience which was very important to follow. This meant that if someone broke one of the rules they would be charged in severe consequences, most likely punishment. He really exaggerates with his punishments because every common human error could have been treated as a crime. He really wanted people to fully obey the laws.
2. Hammurabi‘s code is very distinct in its coded for modern history in its completeness. Hammurabi established his laws from many different aspects of life. The code punishments were very harsh for example it included the law of retaliation as punishment for crimes. Hammurabi based his punishment according to the crime. From this principle came the phrase “eye for eye” “tooth for tooth.” Like today, testimony was taken under oath. Even though the punishments were different than today, the authority of the states is very similar. Similar to today, punishments were issued through the state’s law enforcement system where they were determined and enforced. Hammurabi used political power to create fear in order to place moral values and class structure.
The punishments that Hammurabi used for certain codes were very harsh that are not seen today. For example in code 1: “if any one ensnared another, putting a ban upon him, but he can not prove it, then he that ensnared him shall be put to death” this is not something that we would see today putting someone to death so easily for blaming someone on something and then not being able to prove.

3. Presumption of Innocence- being innocent until proven guilty- during that time, the government had the power to prove whether the victim is guilty and if it failed to do so then the victim was not guilty anymore. As it is stated in the 6th Amendment to the United States Constitution “In all criminal prosecutions, the accused shall enjoy the right to a speedy and public trial, by an impartial jury of the State and district where in the crime shall have been committed, which district shall have been previously ascertained by law, and to be informed of the nature and cause of the accusation; to be confronted with the witnesses against him; to have compulsory process for obtaining witnesses in his favor, and to have the Assistance of Counsel for his defense” (Charters of Freedom - The Declaration of Independence, The Constitution, The Bill of Rights). Today people are given the opportunity to prove their innocent and no one should be convicted for guilty until proven.
Hammurabi's code of laws can somewhat be distinguished and classified into categories or groups. for the most part, Hammurabi seemed to concentrate heavily on the community, slave, faimilies and people of authority. also, the penalties for breaking one of Hammurai's laws is mosltly affiliated with death such as drowning, payments or a painful punishment such as the cutting off of one's ear. I don't quite agree with all of Hammurabi's laws, i think some of them are to extreme and unreasonable, for instance in relation to code # 2, why should the river justify someone. In today's law, a judge and jury states whether someone is guilty or not based on evidence, not based on what nature thinks.

A lot of Hammurabi's laws may seem to be fair in some cases but a lot of them are way out of proportion in terms of the penalty one has to face for breaking a law. For instance, code # 210, if a man stirke a woman and the woman dies, the man's daughter shall be put to death.. In today's laws, pertaining to a similar situation, the daughter of the man has nothing to do with the actions of her father and i think that's the way it should be. Leaving in the time's of Hammarubi's laws means that you dont have a life of your own but in some sense you have to live life knowing that someone else can pay the penalty for your actions which seems to be unfair and unjustifiable.

'Presumption of innocence" in society means that someone is innocent until they can be proven guilty beyond a reasonable doubt. In the american laws, someone can be penalized or proven guilty only if the case charged against them is evident enough to prove them guilty, if not they are innocent. For example, with reference to Micheal Jackson's case on being accused of sexually molesting young boys, even though a lot of people may find him guilty, the court still didnt have enough evidence to prove him guilty against those charges and so he was presumed to be innocent. Similarly, in Hammurabi's laws such as code #1, a man has to prove what he saying is actually true, if not he shall face the consequences.

Hammarabi Codes

1) Hammurabi's laws can be categorized in many groups, some we still use today. The groups are rights to property and people, contracts and rental agreements, debts, forgery, divorce, and lastly what seem to be fair consequences ie. A tooth for a a tooth. In his code of law he emphasizes death as the main repercussion for illegal actions. The law that I believe is very similar to our society is law 105, which says without a receipt an agent cannot count the money goven to a merchant as his own. In our society if a buyer buys from a merchant and does not have a receipt as proof of his/her purchase, it is not valid.

2) Punishment inflicted because of the failure to comply with Hammurabi's code was far more severe and merciless than other laws. Other laws had far much more sympathy than for the innocent. In Hammurabi's code many of the punishments such as killing others sons and daughters out of fairness was everything but fair. The death punishment was also used very often for laws that weren't heavy, meaning they had little affect on the victim. Our society although it isn't perfect cannot punish the family members of a guilty party. If a crime is committed by a father only the father can suffer the consequences. Todays standards are different. If we still followed the Hammurabi code today millions of innocent people would be dead. The rules however wouldnt stop people from comitting crimes either.

3) Presumption of innocence is basically being innocent of any accusations by the accuser until you are proven to be guilty. This phrase is a legal right to citizens under law. An example of a case where the presumption of innocenc was a major factor was the Duke Lacrosse case. Three Duke Lacrosse players were accused on raping a dancer. Many testimonies and allegations were filed by the victim and prosecutors. DNA samples were also taking by the team. However the lack of evidence against the students and the negative DNA samples did not match the accusers story. Since the prosecutor could not prove that the students were guilty rape they remained innocent.

Wednesday, September 3, 2008

Hammurabi

1. The first sets of laws seem to be on short topics such as accusations, stealing, possessions, and slaves. Then the laws become more involved with property, mainly land, then the laws move to other tangible goods such as gold, or silver. The laws then move to discussing family matters. Finally, the last sets of laws are broken into small groups such as the cost of an injury to a person (en eye for an eye), slaves, and animals. What I found that Hammurabi placed most emphasis on was the family. He seems to put a lot of emphasis on defining relationships, their ties, and the only ways to break them. Law 102, is similar to out set of laws. If we entrust money to a broker, or bank, and they lose the money, then they are responsible for returning that money to the merchant. In the same way, we cannot give money to the bank or broker, and have them lose the money without them being held responsible for that loss.

2. Hammurabi’s laws seem to have a main theme and that is “An eye for an eye and a tooth for a tooth.” However, this is not the standard set in today’s laws. In the world we live in today, we seek a way to find a punishment that would be the “equivalent” of the crime, which has been committed. For example if you steal, the government is not going to say, “Okay, cut his hands off.” Instead, you would be given a jail sentence, which would pay your debt to society. Retaliation is not a standard, which is implemented in today’s laws, as it was in Hammurabi’s Code. In today’s society there is more of a belief of a second chance, one can even argue for rehabilitation, in today’s society. This means that one’s time spent in jail is suppose to show the criminal the error of their ways, and come back as a functioning member of society.

3. In law 227, the barber is able to swear that he “did not mark him wittingly,” and their will be no penalty. Hammurabi is operating on the principle, of innocent until proven guilty or “presumption of innocence”. Since there is, no one in the barber’s case that can say that he did it wittingly, Hammurabi assumes an innocence, which the barber swears by. Our law system acts in a similar way. Since the government also runs under “Innocent until proven guilty”, the court allows bail. Bail means that the court has no right to retain you until your trial, since you are innocent until the trial can prove otherwise. Bail is just a way to insure that you will show up for your court date.

Hammurabi

  1. Hammurabi’s Code of Laws is organized in a way that each law flows into one another. Many laws are linked together in categories much like today’s justice system. Crimes include: killing, acts of harm/violence, theft, adultery, injustices of labor and rights of property. Hammurabi emphasizes the severity of the punishments for breaking the laws so that his law abiding society will be afraid to commit such crimes. One law that is different today from Hammurabi’s is “If any one is committing a robbery and is caught, then he shall be put to death”. In today’s society someone committing robbery will get a certain amount of time in prison rather than the death sentence one would get in Hammurabi’s society.
  2. The punishments for breaking the Code of Hammurabi were much more extreme than today’s laws. The punishments were mostly death sentences or some painful punishment like having your hand cut off. People also lost their money depending on the crime they committed and some laws were confusing as to why they would have to pay money instead of another punishment such as “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”. Today’s society, the punishments are less severe but still enough to punish criminals. People won’t get their hands or ears cut off or get the death sentence for a crime we would think is a minor one in today’s society but in Hammurabi’s it may have been thought extreme.
  3. “Presumption of Innocence” is the first use of the phrase “Innocent until proven guilty”. A person may commit a crime and can be accused of doing committing the act but he is innocent until he goes to trial and evidence can prove him guilty. This can work in favor of the suspect but usually justice prevails. An example of this is former president Clinton's trial for perjury and obstruction of justice charges which he was acquitted. The impeachment was acquitted as the 2/3 required senators vote did not pass. This favors Clinton but everyone knows that he had some kind of relationship with Ms.Lewinsky as he said it himself.

Hammurabi's Code

1. Hammurabi’s laws are more unreasonable then the ones we have in today’s society. The laws can be broken up to different categories like assault, ownership of property and slaves, marriage, money, disloyalty, real estate and death. The difference of Hammurabi’s law and our society today is that most of Hammurabi’s laws will have a punishment of death for minor crimes like law #22, “if anyone is committing a robbery and is caught, then he shall be put to death.” There are many robberies in our society today and the sentence is not greater then a few years in prison. I think Hammurabi seems to place the most emphasis as someone being treated equally. As he said on his law #196 “An eye for an eye” even though it is a little too extreme to take someone’s eye out.

2. If a man was to incest with his daughter in today’s society he would be put to jail but if he was to do the same in Hammurabi’s law he would be put to death. Also if a wife doesn’t borne her husband a child in the Hammurabi’s law the mistress can sell her for money. In our society I find it ridiculous to sell someone for money just because she cannot give her husband a child plus it also isn’t legal to sell someone. In Hammurabi’s law it was legal to have slaves but in our society it isn’t. In the newspaper there was this rich couple who had slaves in their home and abused them, now they are imprisoned for several years. Hammurabi’s society was a fearful one, every move you make you make have an arm chopped off or an eye pulled out but in our society today people will go to prison for a few years and serve their sentence.


3. “Presumption of innocence” means the person is innocent until proven guilty. An example of this would be the rich couple Varsha Mahender Sabhnani and Mahender Marliddhar Sabhnani who were accused of keeping two Indonesian slaves in their home. Even though the two Indonesian accused the couple of doing horrible things like threatening them with violence, making them eat hot pepper, hiding their passport, etc. Varsha Mahender Sabhnani and Mahender Marliddhar Sabhnani were still innocent until the judge decided their verdict which was guilty and was sentenced to prison for several years. I think if it was Hammurabi’s law this couple would have been put to death for abusing the slaves.

The Code of Hammurabi

1) The code of Hammurabi is a foundation to the laws we uphold today. A lot of codes and guidelines fall under categories of stealing, killing, physical abuse, adultery, and right of possession. Like Hammurabi’s codes, our laws can be put under the same categories as well. Although not as extreme, it is very comparable to any other nation in the modern age. Hammurabi places the most emphasis on the logic of “an eye for an eye”. In translation, if a unjustified deed is done to an individual, the person doing the crime will be punished either the same way or even by death, depending on the status of the victim. Likewise, although not very recognized in today’s society, if a person with a lot of wealth or status was harmed, there would be a greater punishment for the criminal. One example of this is in law 202 which states, “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.” If in today’s society a man struck a police officer or government official, the penalty would be much greater than if he were to strike an ordinary man.


2) In Hammurabi’s time, the punishment for breaking a law usually ended up causing the criminal to lose money, inflict damage to his/her body, or cause them to be punished by death. Although not as extreme today, there is still the death penalty in some states for criminals who commit acts of devastating destruction and murder. While some might judge Hammurabi’s codes barbaric, we use some of these methods today to provide “justice”.


3) Presumption of innocence simply implies the theory of “innocent until proven guilty”. For example, in today’s society, if a person is charged with raped and all evidence points to the accused, he/she still has the right to a fair trial by a judge or jury. However, there are many loopholes with this as well. For example, if an African American man was to be put on trial in a racist state, the odds would be against him. If a judge were to accept a bribe, then justice would be twisted around. Putting those aside, “presumption of innocence” was a foundation to modern law used in today’s society.

1)I believe the laws can be divided into groups regarding wrongful actions such as theft, infidelity and mischief. The laws seem to be very strict in their application and often times the consequences of breaking them is death. In this regard, emphasis in the majority of laws is essential, it could be perceived that by applying a hard punishment people will ultimately avoid dysobeying the law. In terms of law (154) of the code it resembles the law of child abuse in the US which is penalized with up to two decades in jail or more as oposed to the code which the punishment is death. Although most people are terrified of the punishment of incarceration, it will be interesting to determine the effects of those laws on crime during the code's realization.

2) Today the maximun punishment for commiting a crime is death penalty. It is not valid throughout the whole country but is legal in some states. Other forms of punishment are basically constitutes of serving time in jail, paying fines, among the most common. Essentially, hammurabi's code punishment is based upon death and other forms lethal actions. The result of this punishment is disabling the offender of a normal life. It could be debatable if the crime is very serious it could deserve the maximun penalty howerver for less serious crimes the death penalty is an extravaganza.

3) Presumption of innocence means that an individual is innocent until proven guilty. This concept is widely accept in the USA. Criminal cases as oposed to civil cases adopt this phylosophy to render decision in criminal courts. on the other hand, civil courts assing a fifty percent method of preponderance which means that with a parcial amount of evidence that amount to fifty percent the offender can be considered guilty. The most popular case in USA related to this kind of reasoning is the O.J Simpson case. The amount of evidence found in against him in the criminal court was not substantial to consider him guilty.
I believe that if we can make categories to groups hummarabis code of laws an option could be, laws of conduct and laws of property.

Hammurabi's Code

1) Hammurabi's laws can be divided into different groups. Much like our justice system today, Hammurabi's method was to punish people according to the severity of the crime. Unlike our justice system today, many mundane and relatively petty crimes received a penalty of death. Hammurabi's code is a bit extreme. For example, a "sister of God" (presumably a nun) goes into a tavern for a drink, she may receive some dirty looks or might even be laughed at in todays society. According to Hammurabi's Code (Law #110), that same nun would be put to death. As a matter of fact, "a nun walks into a tavern" sounds like the beginning of a joke I heard once, but I guess Hammurabi didn't find it too funny. Hammurabi seems to put the most emphasis on equal compensation. Although this logic cannot work in every situation, Hammurabi tries his best to make it happen. It is a good idea in thought, but not in action.

2) It seems as though the punishments for crimes committed under Hammurabi were either fines or death. Occasionally someone was "thrown into the river", but most of the time Hammurabi seemed to be doing a lot of killing and fining. Today we use a lot more discretion before punishing a criminal. Things like community service and rehabilitation today weren't even a thought under Hammurabi. It seems as though Hammurabi was focused primarily on deterance and punishment rather than rehabilitation.

3) The most popular example of presumption of innocence is the OJ Simpson/Nicole Brown case. In this case, much of the general public believed Simpson to be guilty of homicide. The prosecution really screwed up the trial and made some mistakes in presenting the case. According to our law, OJ was innocent until the end of the trial. In the end, OJ Simpson was not found guilty "beyond a reasonable doubt", although he was later tried in a civil court where was found guilty by "a preponderance of evidence".

Hammurabi

1. Hammurabi begins his codes with laws pertaining to lying, or false accusations. Erroneously accusing one’s neighbor of something he or she has not done is intolerable and consequently, punishable by death. Hammurabi then proceeds to discuss theft. Thievery is another crime which is punishable by death though, no in every situation. Occasionally Hammurabi allows for compensation of goods or payment to be the punishment in place of death. The remainder of Hammurabi’s laws pertain to property; property of land, women, slaves and animals. It details various laws and ramifications relating to stealing, raiding or acquiring another’s land. The majority of his codes focus on property transactions and much emphasis is placed on respecting another’s property. Law 14, “If anyone steal the minor son of another, he shall be put to death,” is similar to kidnapping laws in today’s society. If anyone kidnaps, ‘steals’, another’s child they will be penalized by the law. Although the exact amount of time varies by state, those who kidnap another’s child will now face prison time. The length of time in prison depends on the severity and length of one’s crime, and whether it was premeditated. Today’s punishment takes into account far more factors than Hammurabi’s punishment, which is death for the perpetrator, no matter the situation.


2. The ramifications of breaking Hammurabi’s laws are often severe and uncompromising. Depending on the seriousness of the offense one may be faced with anything from paying a fine, to death. Serious offenses such a murder, kidnapping, and theft often result in death, while less serious offenses like owing a debt mostly result in fines. Hammurabi’s laws are very harsh and do not take into account outside factors. They have a similar tone to that of the Old Testament, often employing an eye-for-an-eye punishment. Many of the less serious offenses that result in fines or replacement of damaged property are similar to punishments imposed today in America. However, America has taken a more rehabilitative approach to punishments, versus Hammurabi’s punishment for punishment’s sake. Some of the harsher, more archaic punishments are still practiced today in countries that follow Islamic law. For example, in Saudi Arabia the punishment for theft may be the amputation of one’s hand. Thus, while many of the penalties are not widely accepted in America, there are many parts of the world that still practice them.


3. “Presumption of innocence” is what is more commonly known today in America as, ‘innocent until proven guilty’. That means that anyone accused of a crime is assumed to be innocent until proven otherwise. If the prosecutor or accuser cannot make a convincing case against the accused than they will be presumed innocent and thus, not penalized. It therefore, becomes the prosecution’s duty to construct a compelling case against the defendant that proves, beyond a reasonable doubt, that they are guilty. The most notable example of this precedent is the O.J. Simpson trial. While many Americans believed that Simpson was guilty in the eyes of the law he was innocent until proven otherwise. Thus, it became the prosecution’s responsibility to provide an air-tight case against him, proving that he was indeed, guilty. However, the defense was able to raise many doubts and questions regarding the prosecutions case, enough so that the jury was unable to declare him guilty beyond a reasonable doubt. As a result of their doubts the jury was forced to declare him ‘not guilty’ in the eyes of the law.

Tuesday, September 2, 2008

Hammurabi's Code

The organization of Hammurabi's Code separates the laws into loose but thorough categories. The system begins with the import of eliminating false accusations. The code regarding the importance of infallibility of the judges (#5) is tantamount to the justice of the system. The codes proceed through the importance of property ownership, business dealings, contracts, the responsibility of agricultural pursute ( important to the society as a whole), infidelity, assault and battery, physician malpractice, the responsibilities of families regarding the armed forces as well as others, and ends in employment law. Because the codes regarding property are listed first, it appears that ownership was the most important emphasis.
Regarding this emphasis on ownership, I was interested particularly in code 130 regarding violation of a wife or a betrothed woman(rape). The penalty is death. In our current New York State penal code the maximum sentence for rape is 25 years in jail. In keeping with Hammurabi's emphasis on ownership, it appears the capital penalty may not be so much because of the assault on the woman, but instead because she is owned or promised to another.
Most of Hammurabi's penalties for crimes are much more severe than our current punishments. As previously mentioned the penalty for rape is much stricter than our current jail sentence, as were penalties for breaking and entering (death), and looting (death). Most interesting are the penalties for killing a man's family member. The family member of the guilty would be killed. This perpetuates the idea of the descendants being held responsible and suffering for the faults of their father. A man would be made to suffer the same that he caused another to suffer. This is certainly a reason to follow the golden rule "Do onto others as you would have them do unto you"
Presumption of innocence is the idea that you are not guilty until it is proven. This was very important in the justice system created by Hammurabi's Code and continues to be very important in the USA today. Hammurabi's justice required undeniable proof. When men and their family members were to be killed or maimed, guilt had to be certain and there was to be no corruption of judges. In the USA we now have 2 forms of justice systems working side by side. Perhaps because our punishment is not as severe we can afford some error. However, in our criminal law we require guilt to be proven "without a reasonable doubt" which is much stricter than our civil law which only requires the "preponderance of evidence." It is interesting to note that a judgement in criminal court could lead to capital punishment, but in civil court, only fines. The case of O.J. Simpson is a perfect example of this. He was acquitted in criminal court because the jury could not agree there was not reasonable doubt, but found guilty in civil court because the evidence of guilt was greater than not.

code of laws

1) Hammurabi's Code were organized into the possible divided categories of the basic rules in judging a case, property/ownership regulations, marriage/family orders and the penalties involved with violating these laws. The main objective that I acknowledged from Hammurabi's Code is the importance within property ownership. There were a couple of them that I found almost too similar. Examples include the rules of "property" ownership of a slave, which can be found from #16 and #19. The second law which was also found very similar includes the property ownership of land, which can be found from #30 and #31. These laws created to be very specific towards ownership with property can be concluded that property was very crucial. # 30 of the Hammurabi's Code states that "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."; Whereas, The property law in the United States from the Rent Regulations does not remove a property from the owner after three years. 


 2) There are many punishments involved within the Hammurabi's laws which were different compared to today's standard, but there are also similarities. Examples include "reparations" that were made for a wrong doing, which are known as "fines" today. Another example can be the "river" compared to the "jury", which I found were very similar.  Although, the river and the jury can also be seen as different, the judgment based on the river can also be seen through the judgment of a jury. Today the defendant is also thrown into an unknown round of minds (jury) as the defendant was thrown into the unknown of nature (river), to come to a conclusion of a decision.


 3) The phrase "presumption of innocence" means that a person will not be charged as guilty until the accuser has proven that person to be. An example of a lawsuit in our country would be The Kobe Bryant Case. Mr. Bryant is a professional basketball star and in 2005, Mr. Bryant was charged with sexual assault against a 19-year-old female. Mr. Bryant was not found guilty due to the lack of evidence provided by the prosecutor. Today, Mr. Bryant does not have to face the 4 years to life in prison / 20 years to life with probation plus a fine of (up to) $750,000; that would have been the judgment in his case, if Mr. Bryant was to be found guilty.

 

 

Hammurabi

1)Hammurabi's laws seem somewhat cruel compared to the society's laws by which we live today. Not are they only divided into groups of same interest, but they also follow the same logic. The most common groups that stand out are family, the public as in merchants, servants and slaves, and the authority. All the laws seem to have a common idea of being equally treated as in "eye for an eye" and "tooth for a tooth" (Hammurabi, 196 & 200). The laws also give the society a chance to be proven innocent by presenting evidence to support their words. Law #154: If a man be guilty of incest with his daughter, he shall be driven from the place. Today we follow the same logic so in this case where the daughter is sexually abused or touched by her father, he will get arrested and kept away from his daughter. The difference between today and back then is that, today jail keeps offenders away from their victims for certain, but back then there was no guarantee that they won't come back.
2) If a man in today's society was to kill someone else's wife, he would be put to jail for a long time for his act. If a man was to do the same but only go by Hammurabi's laws, either his wife or his daughter would be put to death for the man's act. A lot of crimes are committed today because people know that they will go to jail instead of getting their arms cut off or drowned, or their eye poked out. Today it is easier to get away with committing crimes with the help of lawyers and money. Back then, if a man was a middle class citizen and could not find any witnesses to confirm his purchase or his appearance, it could of cost him his leg, his property or even his life. Hammurabi's laws are merciless with no way to reverse them but do serve a good example to others, as in comparison with our society where criminals are given second chances and ideas to others.
3) "Presumption of innocence" was the first step towards treating people equally. It meant that the accused person now had a chance to provide his own evidence to defend himself and his punishment would not be solely based upon the accuser's statements. It basically meant that the accused one was innocent until proven guilty. To show an example I will take the O. J. Simpson 1994 case where Mr. Simpson was accused of killing his wife, Nicole Brown Simpson, and her lover, Ronald Goldman for having an affair. Even though some evidence pointed at Mr. Simpson's involvement in their deaths, he was still proven innocent in front of the judge and walked out with only fines to pay. Before Hammurabi's laws if anyone was to accuse a not so wealthy man of cheating, betraying, stealing, or killing, the accused would be automatically killed for their unproven wrongdoings, but with Hammurabi's laws, the society had a chance to prove themselves right.

Monday, September 1, 2008

Hammurabi Code of Laws

The Code of Laws was created in 1780 B.C. and it was enacted by Hammurabi, the sixth Babylonian King. The Hammurabi code is composed of 282. The code of laws was created to keep the stability in the social, political, and economic system of the society. Some of those rules were modified by the time, but they steel being used until the present, such as: capital punishment and business rules.

Capital punishment was a very common rule in the Babylonia, but until today some states in The United States of American still use this kind of punishment. From code 1 through 25 the Hammurabi follows the law of eye to eye and teeth to teeth where most of the case the punishment was death. The criminal cases were administered by the courts in order to avoid revenge between the parts involved in the situation; and this was a smart idea.

The business rules created during that time was so well developed that we still using those rules today, such as: interest rates, fines in money for wrong doing, and private property taxation and divisions. As mentioned from rule 26 through125, they used of corn, animal and other products to exchange for goods. Another example is the use of contract to prove of a deal and the use of the lands as commerce. They were so smart to discover that economic system must involve a protection of private ownership of property and control of exchanging of goods and services. They created some rules to protect the owner’s use of property and to help to introduce new way of agreement, such as: the creation of exchanges of property and services contracts. Until now we still use contracts and commercial papers for sales, business and for the use of property.

In conclusion, The Code of Laws was a very good creation that still being used until the present time. Some rules were changed to adequate to our new society, such as the eye to eye and teeth to teeth punishment, but the fundament of the law still being used in criminal and business law.

Raquel Shama