Conclusion

The basis for quantum mechanics is the recognition that everything has a wavelike nature, even those things we normally consider particles. By the same token, those things that we usually consider waves (e.g., light) also have a particle nature.

In conclusion of our study of the First and Second Day of Creation, we have learn the role the Four Fundamental Forces of Nature played in both the creation of matter and anti-matter, and the evolution of four of the seven senses of man. It should be now crystal clear that electromagnetic force was the first of the fundameantal forces to develop when God electromagnetically recalled all the thought energy that had been scattered throughout the universe. However, in electromagnetism, like charges repel each other. Therefore, without a strong force of nuclear attraction, two proton could not exist in the same nucleus to form atoms without flying apart. Thus the universe then became consciously aware of the strong force of nuclear attraction that existed within the tiny black holes scattered throughout the universe. These tiny black hole functioned like miniature but very deep space warps that empowered the Mind of God to be omnipresent and omnibus throughout the entire unverse no matter how large or how small it was preceived to be. These space warps also produced time warps that empowered the Mind of God to overcome the perception on linear time and space—theoretically creating hyperspace. Thereafter, all waves that entered into the event horizon of these deep space warps cease to travel in a linear motion and entered into a spin, and thereby took on the behavior and characteristic of particles and anti-particles. This process transformed the oscillation of a wave into the oscillation of a particle. In other words, it transformed the alternating frequency of waves along a linear line to the vibratory frequency of a particles within a certain contrtolled space or controlled orbit.

In Genesis 1:2, these deep space warps are described as the face of the deep. The waves that moved over them are described as the Spirit of God (the thoughts and thought energy of God) moving upon the face of the waters, as in waves of water. Heru described these deep space warps as the watery abyss of Creation called Nu, who reperesented the fathering behavior of the strong nuclear force of attraction therein.

Once all the thoughts of God were coded by the colors and anti-colors carried by quarks and anti-quarks, and sealed in memory by the creation of the neutron, the universe became consciously aware of the need to radiate the store knowledge throughout itself as life and intelligence—giving everything a purpose, reason for existing. Thus the universe also became consciously aware of the weak nuclear force associated with radiation.

Finally strong gravitational forces were produced that employed the other three fundamental forces of nature to produce heavier and heavier atoms and chemical elements in a gravitationly controlled space. This is essential to perpetuating and sustaining both life and intelligence in a physical and natural existence.

However, we have thus far said little or nothing about gravity, or any waves or particels known to carry the gravitional force. Therefore, in our Conclusion, we will take a brief look at gravity and the possible existence of quantum gravity, and a particle that would contain or mediate its quanta of energy.

In modern physics theories, forces are carried by particles. An example is the photon, a massless particle that carries the force of electromagnetism. The graviton is the name given to the particle that would carry the force of gravity. It has never been detected, but is required if gravity is to be understood in the same way as the other fundamental forces. This way of thinking about the nature of gravity is different from the geometrical description in Einstein's general relativity. The two points of view are not necessarily incompatible, but reconciling them (in detail) will require a more complete theory of gravity.

As we will see, reconciling a theory of quantum gravity with Einstein's geometrical description of gravity will also reconcile the quantum mechancis' version of Spin with the classical mechanics' version of Spin. 5   It is all about understanding what the Mind of God was thinking about and what it was trying to accomplish that caused both a classical Mechanics version and and quantum mechanics version of gravity and spin to exist. Both the case of gravity and the case of spin developed as a result of the Mind of God working to overcome the preception of time and space necessary to become Omnipresent and Omnibus, as well as to remain Omnisceince. Remember, the energy of God's thoughts traveled in oscillating waves on a linear line in to infinity—creating the perception of time and space. Thus we will see how drawing a wave out of inifinity through sending it into a at some point along its linear line to behave as a particle rotating upon an axis, as see in Classical Mechanics, is the same as intrinsic Angular Momentum 5   assocaited with spin in quantum mechanics.

We begin with taking a very brief look at a view of the beginning Creation known as Planck epoch. During this time the universe was sufficiently dense and energetic that all the fundamental forces, including gravity, were merged into one grand force. Quantum mechanics is generally associated only with the world of the very small, but during the Planck epoch the entire observable universe was tiny. Under such conditions, quantum mechanics and gravity must merge into quantum gravity. Unfortunately, at this time physicists do not have a theory of quantum gravity. So we speculate on what such a theory might be like, and what it might tell us.

To develop a theory of quantum gravity, we must take a second look at the student in a class, wherein the minds students are bombarded with information transmitted from the mind of that teacher. Rememeber, the waves carrying God's thoughts in the form of thought energy were sent into a spin in efforts to organize those thoughts and energy while committing it all to memory. Likewise, the mind of the student was also sent into a spin in an effort to organize the information transmitted from the mind of the teacher while committing to memory as much as possible. However, there was something else that occurred before the student's mind was sent into a spend. The first thing to occur involves the information transmitted by the mind of the teacher gravitating towards the mind of the student. As in the meeting of two minds, we therein have two dimensions being drawn to a single point of interest: the dimension of the teacher and all the other dimensions therein, and the dimension of the student and all the dimensions therein also. Though this help to close the gap between the mind of the teacher and the mind of teacher produced by the preception of space between the two, it does not the gap produced by the preception of time. Because the transmission of this information does not occur at once, but rather over a period of time that constitute the span of the lecture, the information gravitates towards the student in quanta of information. Once all the quanta of information are absorbed by the student, the gap created by the perception of time is also closed. This quanta of infomation is analogous to our graviton, and the basis for developing a theory of quantum gravity.

The reason why gravitons have been impossible to detect by quantum physicists thus far probably has to do with the fact that they are so deeply embedded in the electromagnetic force, and that they have no spin, nor any angular monentum. However, they too transform the oscillating frequency of a wave into the vibratory frequency of a particle in a contolled space. Some waves moved upon the face of the deep space warps at angle, or diagonally across an imaginary line laid across the face thereof. These are the waves that entered into a spin to behave like a particle drawing the particle out of infinity. This angular entry into these space warps is the primeval basis for the theories of angular momentum known today. Remember, gravitons are deeply embedded in the electromagnetic force. Therefore, to fully understand the graviton, we such have basic understanding of an electromagnetic wave (or electromagnetic radiation) with regard to it moving along a linear line. Electromagnetic radiation is a combination of oscillating electric and magnetic fields moving through a medium perpendicular to each other through space and carring energy from one place to another. Therefore, when a an electromagnetic wave passed across a space warps parallel to the imaginary live laid across it face, the perpendicular electromagnetic field collapse into the wave itself to form a graviton.

As a former electrician, I once had an experience that should make all this just a little be easier to understand. While working on some 277 volts lighting, I grabbed hold of a hot wire with one hand, and held on to the metal grid in a susoended ceiling with the other hand. What frighten me even more that the electrical shock was the fact that it took quite some effort to pull my hand away from the hot wire. That was do to the fact that my hand had entered into a strong electromagnetic field, when had a propensity for drawing a human body into it—when strong enough and close enough. Now try to imagine the exist of such a force that is independent of the model in classical mechanics, wherein like charges repel and unlike charges attract. If you can imagine that, then you have imagined the force of a graviton. When the electromagnetic field begins to collapse into the electromagnetic wave, the oscillation of the wave between a positive and negative charge is ultimately neutralized—leaving behind a strong force of nuclear attraction, or a particle that contains or exerts such a force.

Figure C provides us with a rather crude picture of how an electromagnetic wave, traveling parallel to an imaginary line laid across the face of a miniature space warps, is drawn into one of the tiny black holes to form a graviton. Here we must remember that, as the electromagnetic wave traveled along a linear line, an electromagnetic field travels with it along perpendicular line. Thereby the phenomenon of the electromagnetic wave being draw into a tiny black hole causes the electromagnetic field to collapse into the electromagnetic wave itself—thus producing the graviton. The collapse to the electromagnetic field can be interpreted as the absorption of quanta of energy by the electromagnetic wave, or the graviton itself. Thus the value of the absorption of quanta of energy can be calculated from the point of origin to any point down the perpendicular line as it descends down the tiny black hole—the point origin being the point at which the electromagnetic field began to collapse into the electromagnetic wave. Therefore, a graviton is an accumulative value. That is the basis for developing a theory of quantum gravity and reconcilling it to the geometrical description of gravity in Einstein's general relativity. Therein, it should be made crystal clear how both gravitons and gravity analogously employed the other other three fundamental forces of nature to create the physical and natural universe as it is now seen. When we consider the fact that a graviton is an accumulative value, analogous to the accumulation of particles or atoms to produce a mass heavy enough to exert a gravitational pull on smaller mass, the reconciliation shouldn't be too difficult.

There is something else we should consider about the graviton and it relationship with a space warp. It has long been theorized that a space warp also produces a time warp that overcomes the limitations of the speed of light. The existence of such a phenomenon would be highly consistent with the Will of God to overcome the preception of time and space in order to be Omnipresent and Omnibus. Remember, electromagnetic waves travel at the speed of light. Now let us consider the fact that a graviton is formed by electromagnetic waves being drawn to a point of singularity from opposite ends of infinity at the same time. Thus we can be relatively certain that the effective speed of the movement of this energy along a linear line is some multiple of the of the speed of light—maybe even as fast as the speed of light squared. I'm sure some of the great mathematicians will figure it out. Meanwhile, there is something else we can't be too sure at this point. We can't be sure if this energy is stored in atoms or the graviton itself as potential, of around the graviton and/or it vibratory frequency as kinetic energy. Now that they know where to look and what to look for, I'm sure some of the great quantum physicists of ourt day will figure that out also. Finally we must remember Planck epoch, the time when the universe was sufficiently dense and energetic that all the fundamental forces, including gravity, were merged into one grand force. Well now we can be relatively certain that the graviton was the catalyst for the great merger of the fundamental forces of nature.

Dr. Malachi Z. York
 

“Nigger” redressed

Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

The Greek word used for Niger [Strong’s Concordance #3526] is neeg-er, meaning black. The Greek as found in Matthew 5:36, to describe the color of a person’s hair is not neger, but melas “black.”

Some of the terms that I will use in talking about the topic of whether or not there is evidence for black people in the Bible are terms that have been used by historians, ethnologists and Bible commentators of years past. Perhaps they’re not the terms we would like to use today. But they are terms that have been used historically. Terms such as Caucasian, Caucasoid, Oriental, Negro, Black, Hamitic. These terms have been used in an effort to differentiate between various Euro-American ideas of the origin of blacks.

  And the ideas of these mostly Old Testament scholars from the 18th, 19th and even into the 20th century, particularly in Europe and some in America, have been used in an attempt to biblically justify black slavery and the subjugation of black peoples. I know when I first read these things they brought tears to my eyes and caused me anguish. But as a white person in a white country it also gave me a better understanding of and a greater appreciation for the black experience in the United States of America.

I’ve given you the background for this discussion. My purpose has to do with the fact that European artists and Bible commentators of the past several centuries have painted and described all biblical characters as white, even God. In European paintings, in European theological writings, God is white and so is everyone else. It is sometimes difficult for people of color even to identify with the Christian Bible because, according to some scholars, there are no black people mentioned.

What does the Bible have to do with people of color? Is it a book by a white God for his special white people? In fact, this line of reasoning, that there are no black people mentioned in the Bible, has formed the basis for an argument of exclusion of blacks and the justification of slavery in the United States during the 1800s. OUR purpose is to present evidence of the black presence in the Bible and to demonstrate that God’s Word involves, concerns, and speaks to all people.

WE going to prove that there is a black presence in the Bible.  WE realize that it’s extremely difficult to deal with the subject of a black presence in the Bible since European translators have plagiarized and changed words around in the Bible.

We have a traditional view, which has been influenced by ancient rabbinical interpretations. These interpretations sometimes take precedence over the text being interpreted. So, when rabbis interpret certain Old Testament texts as referring to people of color or black people, some scholars have said, How can we trust rabbinical tradition? We know that rabbinical tradition is not always accurate. We know that they use a highly interpretative hermeneutic called ‘midrash.’ How can we be sure that when rabbis say black, rabbis mean black the way we think of black? How can we know? Does rabbinical literature when it mentions black people mean Black people or does it mean people of generally darker skin? Do they mean something else and is that only a tradition?

Language is the KEY. Stop looking at the Bible in just the English Language! The Master Teacher, Rev. Dr. Malachi Z. York tells us to learn to look at the Bible in the Languages it was first revealed in, namely Hebrew and Greek.  Hebrew is the language of the Torah or Old Testament and Greek is the Language of the Injil or New Testament.

     In most cases the Hebrew Names of certain peoples or tribes also denote what race or ethnic Group they come from.  For example, here are some ancient names. These names are significance of the color attributed to the Hamites in the table of nations, that’s in:

(1).  Genesis 10:6-14 (King James Version)

 “And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah: and the sons of Raamah; Sheba, and Dedan.

 And Cush begat Nimrod: he began to be a mighty one in the earth.

 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.

 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,

 And Resen between Nineveh and Calah: the same is a great city.

 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.”

(2). 1 Chronicles 1:8-16 (New International Version)

 8 The sons of Ham:
       Cush, Mizraim, ^[a] Put and Canaan.

 9 The sons of Cush:
       Seba, Havilah, Sabta, Raamah and Sabteca.
      The sons of Raamah:
       Sheba and Dedan.

 10 Cush was the father ^[b] of
       Nimrod, who grew to be a mighty warrior on earth.

 11 Mizraim was the father of
       the Ludites, Anamites, Lehabites, Naphtuhites, 12 Pathrusites, Casluhites (from whom the Philistines came) and Caphtorites.

 13 Canaan was the father of
       Sidon his firstborn, ^[c] and of the Hittites, 14 Jebusites, Amorites, Girgashites, 15 Hivites, Arkites, Sinites, 16 Arvadites, Zemarites and Hamathites. The Semites

 Now the words used among the list of peoples descended from Ham are in some ways in the Hebrew, Arcadian, Sumerian languages related to the color black. But what does this mean? Knowing ancient customs, it could be argued that people in ancient times were called what they were and you have many of the descendants of Ham being identified with terminology and words that would be translated as black. What does this mean?

(a). HAM:=” Warm, hot, and hence the south; also an Egyptian word meaning "black", the youngest son of Noah ( Gen 5:32; Gen 9:22,24). The curse pronounced by Noah against Ham, properly against Canaan his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.”

(b). 3569 KUWSHIY:= koo-shee' patronymically from 3568; a Cushite, or descendant of Cush:--Cushi, Cushite, Ethiopian(-s). BLACK

(c). = MIZRAIM: a Black son of HAM. Today a name of Egypt, a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows.

In ancient times Our Ancestors were given names that pretty much reflected our character or who We were or what We were, how We appeared. But when you translate our names out of Our Language into another Language, then our identity and it’s meaning is lost.

    We  also have the testimonies of ancient Hebrew, Greco-Roman and early Christian writers with respect to the color of the ancient Egyptians and Ethiopians. Now some ancient Hebrew writers, some Greco-Roman, and these early Christian writers say that the Egyptians and Ethiopians were black. These scholars  admit they were black?

  There is sufficient evidence and data available which proves that the Prophets and peoples mentioned in the Bible were indeed black! .  We can prove this based on the evidence and data available and hope to make a very powerful, persuasive, and cogent argument to American Blacks Under the Spell of Euro-American misinterpretation of the Bible due to poor translations of the King James Version Of The bible..

Are all Black people literally black? Are they Negroid in physical appearance, that is in anthropological and physiological definition?  And a indepth study and investigation will prove through artifacts and Research that  the Peoples of the Bible were indeed BLACK! Some would say some Negroes are much fairer in skin color than some Caucasians. And undoubtedly that’s true. There are also socio-legal definitions of black Negro based on the percentage of African or Negro blood someone has in their ancestry. Now you may think that sounds preposterous but up until not long ago there were certain states that had laws that stated that someone was a Negro if they had as much as one drop of Negro blood. Their physical appearance did not matter. You begin to realize some of the difficulties of trying to say who are black people. Because when you try to identify black people in the pages of the Bible, you will find white people wanting to argue about what’s black.

Blacks, authentic Israelites

By Rev. Dr. Malachi Z. York

“Nobody had the right to start a church after Jesus left. They gathered in synagogues then, and still should now. We Negroes, Africans, are not gentiles like Paul and Luke – we are the once lost but now found (through DNA testing and the Y-chromosome which has been found all over Africa). First look up Black Jews then Lemba and see who we are – God’s chosen people! Israel, that’s us!

CHECK OUT THIS EVIDENCE!

The Lemba of Southern Africa

"We came from Sena, we crossed Pusela, we rebuilt Sena. In Sena they died like flies. We came from Hundji, to Chilimani. From Chilimani to Wedza. The tribes went to Zimbabwe. They built the walls and lived on the hill. Mwali sent the star. From Zimbabwe to Mberengwe. From Mberengwe to Dumghe. We carried the drum. We came to Venda, Solomon led us. Baramina was our ancestor."

-- Ndinda Song

The Lemba are a paradoxical population of tens of thousands of self-proclaimed Jews who live in mostly in Malawi, Zimbabwe and the South African region of Venda. Their tribal lore, as told through the above "Ndinda song" which some Lemba sing during funerals and harvest festivals, is extensive, muddled and complex. "We came from Sena," they claim, though none of them can say exactly where Sena is. Is it a town in Israel north of Jericho, as some Lemba claim? Is it a region of Yemen, as some ethnographers suggest, or a village on the Zambesi River in Mozambique, as British explorer and Orientalist Tudor Parfitt, who lived with the Lemba for six months to try to determine their true origin, believes? According to tribal lore, the Lemba are descendants of attendants of the Israelite King Solomon who traveled to Ophir (Zimbabwe) in search of gold. The Lemba allege that when Solomon returned, some of his men remained, teaching the Africans to worship "Mwali," a single God and spreading their traditions throughout the region. Are the Lemba direct descendants of Jews from King Solomon’s court? Are they Africans who developed seemingly Judaic practices through contact with Muslim and Christian proselytizers? 

What is certain is that the Lemba are emphatic about being Jewish. "I love my people," a Lemba woman told Parfitt, "we came from the Israelites, we came from Sena, we crossed the sea . . . We were so beautiful with beautiful long, Jewish noses and so proud of our facial structure. We no way wanted to spoil our structure by carelessness, eating pig or marrying non-Lemba gentiles." The Lemba maintain that their traditions are of Jewish origin. Their flag features a Star of David and the Elephant of Judah. They practice circumcision. They bury their dead in accordance with Jewish traditions. They hold the first day of the new moon sacred, shaving their heads to commemorate it. The Lemba do not eat meat from pigs; only circumcised men may sacrifice animals for food. Women must purify themselves ritually after menstruating or giving birth. Though non-Lemba women are allowed to marry into the tribe, Lemba men face expulsion if they marry gentiles.

Jesus instructed his disciples to continue spreading his doctrine until one would come to finish what he started. He instructed his disciples to go seek out and find “the Lost Sheep of the House of Israel, the Tribe of Judah only.”

Matthew 10:5 - 6= “These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

But go rather to the lost sheep of the house of Israel.”

Matthew 15:24   “But he answered and said, I am not sent but unto the lost sheep of the house of Israel.”

According to John 9:22 Yashu’a “Jesus” said “the Tribe of Judah” (as they interpret it as Jews, a name first used in 1514 A.D.) “will be cast out of the synagogue.” It (Jew) is not in the real Bible. The first time you see it in your newly translated Bible is Esther 2:5 and you won’t find God anywhere in that book.”

ESTHER 2:5  “Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite;”

Excerpted from Luke The Physician (Pamphlet No. 3) by Dr. Malachi Z. York-El
Related: Jew or Groupie?

We also have the views of some modern critical scholars with regard to this subject. These modern scholars disagree about the relative significance of color terms in the biblical text.  This is because a SPELL has been put on a large segment of the World’s population. This Spell is “RELIGION”, which is the cause of much ignorance, bloodshed and war!.

     This concept that all people in the Bible were Caucasians is a Spell based on misinterpretation and mistranslation of the Scriptures called Torah, Injil and Quran (Moseism, Christism and Mohammedism)   Then misinterpretation and mistranslation of the Bible  leads the Ignorant to believe that there are no black peoples, no Asian peoples mentioned in the Bible. That the Bible writers had no knowledge of what we might call Asian or Negroid peoples.  Some scholars suppose that Asians and Blacks were unknown to biblical writers. This is where we are. This is what makes our challenge very difficult. However, there clearly exists in Judeo-Christian history various traditions regarding the origin of Black people.

Ethiopian Ocean

“At one time, all Africa and the nearby surrounding lands, before the parting of Africa from Asia and other territories, were called “Ethiopia” or Ether-Utopia (Genesis 2:13). Kuwsh, called Kish in pre-Bible time, is now El Habasha and the Atlantic Ocean was called the Ethiopian Ocean.

There is only one ocean and many landmasses. Before the separation of the land due to explosions and continental drift, the masses were all one, called Ganawa”.

Source:  Breaking The Spell on Blacks , Rev. Dr. Malachi Z. York

1.      The pre-Adamite view says that blacks, particularly so-called Negroes, are not descended from Adam. This is a very powerful statement.

This may be proven by the Book of Genesis 6:2 – 4:

“That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

 3And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

 4There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.”

WHO WERE THESE “SONS OF GOD”? 

We have shown in previous “BIBLE MASTERY LESSONS” that Blacks are the First born and Ancient of Days. This in and of itself makes them “The Children of God” or “The Sons Of God”.  Accept it or leave it alone! Truth is Truth.

   So Black was First on all levels!

The Lord is Darkness

Black is God. God is good. Black is good. Pa Neter "the Supreme Being" called God was in blackness or darkness:

Amos 5:18 - "Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light."

He said, in Genesis 1:3, "let there be light." So, God dwelled in darkeness, and dwells there now. Light is chaos.

Source:  Breaking The Spell On The Blacks , Rev. Dr. Malachi York

Evidence in the Bible

Let’s look at some evidence for black presence in the Bible. Here’s the evidence. Here’s what makes the argument. There are traditions of Cain and his descendants through Ham being black. Rabbinical writings, Jewish writings attribute blackness to Ham. Again you’ve heard the arguments of why that’s not always accepted, but let’s take it as a piece, just a piece of evidence that rabbis writing all during the second testament period identified Cain, Ham and all of their relatives as people of color, as black.

Second piece of evidence: Considering geographic locations of people groups mentioned in the Bible. The Hamites mentioned in Genesis 10:6 the Bible locates in Africa, Central Africa and in Asia in what today we’d probably call India, Malaysia, that general part of the world. What would we find there today and what does history tell us of the peoples who have inhabited Central Africa and parts of southern Asia? They have been and are black. So geographically, the Bible places these people with the name black, with the tradition of being black, in geographical regions which historically we see even to this day have traditionally been the abode of black people. There was a land of Ham in Canaan and the designation of Egypt as the tents and land of Ham. There’s the location of Ethiopia and Egypt all of which are referred to biblically in terms that reflect people who are black. The name Cush/Kush/Kuwsh from the Hebrew when it was carried over into Greek became “Ethiopia” which means black people. We even have the reference in the book of Jeremiah, . . . can the Ethiopian change his skin?

Jeremiah 13:23
” Can the Ethiopian change his skin, or the leopard his spots?  Then may ye also do good, that are accustomed to do evil.”

Egypt was called Mizraim, another word that some scholars say connects to a certain coloring of being dark or black in the land of Egypt.

Third evidence: Terms, adjectives and proper names indicative of color used in the Bible. For example, Cush is the most common term designating color in reference to persons, people or lands used in the Bible. It’s used fifty-eight (58) times in the King James Version. It is the Hebrew term for black. The Greek and Latin transliteration is Ethiopia. In classical literature, Greek and Roman authors describe Ethiopians as black. Archaeology has found these people to be black. You have Canaan, Put and Mizriam. If you have a New Revised Standard Version and you read Genesis 10 in the table of nations and the descendants of Ham it will not say Mizriam, it will translate it to our English usage, Egypt. Egypt is the English representation of Mizriam. Mizriam was a descendant of Ham. Kedar was one of the sons of Ishmael, whose mother was Egyptian and who himself married an Egyptian. And the name Kedar means to be black, swarthy, very black, dark skinned. Of course, some scholars would argue that he got his name because they used the black wool from black sheep to make black tents and that’s why they were called the people of Kedar blackness. You see all points have to be considered. But I’m going with the weight of evidence. I’m arguing point by point by point by a weight of evidence for the black presence in the Old Testament.

Now, based on what I’ve just said, let’s look at some examples here:

• (1). Genesis 10 - Nimrod son of Cush, the black, founder of civilization in Mesopotamia.
•  
• (2). Genesis 11 - Abram was from Ur of the Chaldees, a land whose earliest inhabitants included blacks. The people of the region where Abraham came from can be proven historically and archaeologically to have been intermixed racially. This could lead us to suppose that Abraham and those who came out of that area with him were also racially mixed.
•  
• (3). Genesis 14 - Abram’s experiences in Canaan and Egypt brought him and his family into areas inhabited by black peoples. Both archaeological evidence and the account in 1 Chronicles 4 tell us that Canaan was inhabited by the descendants of Ham. Further black presence can be found in the accounts of Hagar, the Egyptian, Ishmael and his Egyptian wife, and Ishmael’s sons, especially Kedar. The Kedarites are mentioned many times in Isaiah, Jeremiah, Ezekiel and Nehemiah and the word itself is a word that means blackness.
•  
• (4). Genesis 41 - further black presence in the patriarchal period appears with Joseph’s experiences in Egypt. Joseph marries an Egyptian woman, Asenath, descended from Mizriam. If she were an Egyptian woman she was descended from Mizriam. If she were a descendant of Mizriam, she was Hamitic. If she were Hamitic, chances are she was black. Do you follow me? She was the mother of Ephraim and Manasseh. So Joseph married an Egyptian woman, Asenath, by whom he had Ephraim and Manasseh.
•  
• (5). In the enslavement in Egypt, the land of Ham becomes the Israelite home for a long time and intermarriage occurs. Exodus 2:5, 1 Chronicles 4:17, Leviticus 24:10-16, 1 Chronicles 2:34 all show that intermarriage occurred between the Israelite peoples and the people of the land.
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• (6). Numbers 12 - Moses marries a Cushite, an Ethiopian.
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• (7). Exodus 2:19 - Moses is identified as an Egyptian by Jethro’s daughters. He looked like an Egyptian. Was it the clothes he wore or was it the tint of his skin? We can’t say for sure. Moses’ family intermarried with Hamites. Some of his descendants were perceived to be black. The grandson of Aaron was named Phineas, which means, translated from the Egyptian through the Hebraic dialect, the Negro or the Nubian, depending upon which translator you go by. Eli’s sons (Eli was a descendant of Aaron), were Hophni and Phineas. The Egyptian name, Phineas, means black.

•  
• (8). Exodus 12:38 tells us a mixed multitude came out of Egypt. Many slaves in Egypt were Egyptians. History tells us they were also Cushites, Hamites, people from Central Africa, and Israelites. When the slaves came out of Egypt they were indeed a mixed multitude of peoples. And Numbers 11:4 tells us that along with intermarried Israelites many of the slaves who left Egypt with Moses were intermarried and they became the twelve tribes of Israel that inhabited the land. But they were a mixed racial people. Can I prove that absolutely 100%? No. I don’t have Polaroids. But what I’m arguing today is that the weight of evidence, carefully compounded, indicates this very strongly and the burden to resist this evidence is on those who would deny it. The weight of evidence is in this direction, in my opinion.
•  
• (9). In 2 Samuel 18 we have Ha-Cushi, Hebrew for the Cushite. He’s the one who carried the news of Absalom’s death to David. David’s private army was composed partially of Philistines who were descendants of Ham. They’d come out from Crete. There were blacks from Ethiopia. There were Egyptians. There were Cretans and others from early times. According to Brunson and his book, Black Jade, many of the soldiers that David hired as mercenaries were black because it was very common for black people to hire out as mercenaries. You have to understand that in the early world, history tells us that in the earliest days of civilization most slaves were white and most rulers and dominant peoples were people of color. They hired themselves out to other nations as mercenaries. So Brunson argues that much of David’s military was composed of these mercenaries from Ethiopia and other places.
•  
• (10). According to Josephus, Solomon had a wife from Egypt who was an Egyptian princess. There was also the Queen of Sheba, who reigned over lands from India to Ethiopia. Many early Christian writers considered Solomon’s Egyptian wife and the Queen of Sheba to be black. Egyptians and Ethiopians are mentioned often in the prophets. For example, I mentioned Jeremiah 13:23, . . . can the Ethiopian change his skin.
•  
• (11). Zephaniah 1:1, Zephaniah is called a son of Cushie. Gene Rice in his book, African Roots, holds that Zephaniah was black, at least on his mother’s side. He was related to King Hezekiah on his father’s side and Rice believes that because he was indeed named after one of his ancestors, and literally named, Rice argues that Zephaniah was black.
•  
• (12). Matthew 1:3 we find Tamar was a Canaanite, of Hamitic ancestry. She was the mother of Pharez and Zara, the tribes of rulership in Judah, and an ancestor of Jesus.
•  
• (13). We have Luke 23:26, which talks about Simon, a Cyrenian. The Cyrenians, geographically, are black.
• Acts 8 talks about the Ethiopian eunuch and people can argue what he was. Was he a Jew? Was he this? Was he that? He came from Ethiopia. Ethiopia is a black region. Could he have been black? No proof absolutely, only an indication.
•  
• (14). In Acts 13 we read of Simeon, called Niger. That’s the Latin term for black. Again he was called Simeon the Black, the black man. But why was he called the black man? We don’t know for sure. He could have been black in skin color.
•  
• (15). There is also Lucias of Cyrene and again Cyrene is a geographical location of black people. So here even into the New Testament I would argue that there is some evidence for a black presence.

(16). Jesus had a WOOLY HEAD and BLACK FEET

Revelation 1:14-15 (King James Version)

 “His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;”

 “And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.”

(17). Prophet Jeremiah’s Skin Was BLACK

           Jeremiah 8:21 (King James Version)

 “For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.”

(18). Songs Of King Solomon 1: 5-6

  “I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

 6Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept. “

 (19). Book Of Job 30:30

 “My skin is black  upon me, and my bones are burned with heat.

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1780 BC

THE CODE OF HAMMURABI

Translated by L. W. King

THE CODE OF HAMMURABI

-

When Anu the Sublime, King of the Anunaki, and Bel, the lord of

Heaven and earth, who decreed the fate of the land, assigned to

Marduk, the over-ruling son of Ea, God of righteousness, dominion over

earthly man, and made him great among the Igigi, they called Babylon

by his illustrious name, made it great on earth, and founded an

everlasting kingdom in it, whose foundations are laid so solidly as

those of heaven and earth; then Anu and Bel called by name me,

Hammurabi, the exalted prince, who feared God, to bring about the rule

of righteousness in the land, to destroy the wicked and the

evil-doers; so that the strong should not harm the weak; so that I

should rule over the black-headed people like Shamash, and enlighten

the land, to further the well-being of mankind.

Hammurabi, the prince, called of Bel am I, making riches and

increase, enriching Nippur and Dur-ilu beyond compare, sublime

patron of E-kur; who reestablished Eridu and purified the worship of

E-apsu; who conquered the four quarters of the world, made great the

name of Babylon, rejoiced the heart of Marduk, his lord who daily pays

his devotions in Saggil; the royal scion whom Sin made; who enriched

Ur; the humble, the reverent, who brings wealth to Gish-shir-gal;

the white king, heard of Shamash, the mighty, who again laid the

foundations of Sippara; who clothed the gravestones of Malkat with

green; who made E-babbar great, which is like the heavens, the warrior

who guarded Larsa and renewed E-babbar, with Shamash as his helper;

the lord who granted new life to Uruk, who brought plenteous water

to its inhabitants, raised the head of E-anna, and perfected the

beauty of Anu and Nana; shield of the land, who reunited the scattered

inhabitants of Isin; who richly endowed E-gal-mach; the protecting

king of the city, brother of the god Zamama; who firmly founded the

farms of Kish, crowned E-me-te-ursag with glory, redoubled the great

holy treasures of Nana, managed the temple of Harsag-kalama; the grave

of the enemy, whose help brought about the victory; who increased

the power of Cuthah; made all glorious in E-shidlam, the black

steer, who gored the enemy; beloved of the god Nebo, who rejoiced

the inhabitants of Borsippa, the Sublime; who is indefatigable for

E-zida; the divine king of the city; the White, Wise; who broadened

the fields of Dilbat, who heaped up the harvests for Urash; the

Mighty, the lord to whom come scepter and crown, with which he clothes

himself; the Elect of Ma-ma; who fixed the temple bounds of Kesh,

who made rich the holy feasts of Nin-tu; the provident, solicitous,

who provided food and drink for Lagash and Girsu, who provided large

sacrificial offerings for the temple of Ningirsu; who captured the

enemy, the Elect of the oracle who fulfilled the prediction of Hallab,

who rejoiced the heart of Anunit; the pure prince, whose prayer is

accepted by Adad; who satisfied the heart of Adad, the warrior, in

Karkar, who restored the vessels for worship in E-ud-gal-gal; the king

who granted life to the city of Adab; the guide of E-mach; the

princely king of the city, the irresistible warrior, who granted

life to the inhabitants of Mashkanshabri, and brought abundance to the

temple of Shidlam; the White, Potent, who penetrated the secret cave

of the bandits, saved the inhabitants of Malka from misfortune, and

fixed their home fast in wealth; who established pure sacrificial

gifts for Ea and Dam-gal-nun-na, who made his kingdom everlastingly

great; the princely king of the city, who subjected the districts on

the Ud-kib-nun-na Canal to the sway of Dagon, his Creator; who

spared the inhabitants of Mera and Tutul; the sublime prince, who

makes the face of Ninni shine; who presents holy meals to the divinity

of Nin-a-zu, who cared for its inhabitants in their need, provided a

portion for them in Babylon in peace; the shepherd of the oppressed

and of the slaves; whose deeds find favor before Anunit, who

provided for Anunit in the temple of Dumash in the suburb of Agade;

who recognizes the right, who rules by law; who gave back to the

city of Ashur its protecting god; who let the name of Ishtar of

Nineveh remain in E-mish-mish; the Sublime, who humbles himself before

the great gods; successor of Sumula-il; the mighty son of

Sin-muballit; the royal scion of Eternity; the mighty monarch, the sun

of Babylon, whose rays shed light over the land of Sumer and Akkad;

the king, obeyed by the four quarters of the world; Beloved of

Ninni, am I.

When Marduk sent me to rule over men, to give the protection of

right to the land, I did right and righteousness in . . . , and

brought about the well-being of the oppressed.

-

-

CODE OF LAWS

-

1. If any one ensnare another, putting a ban upon him, but he can

not prove it, then he that ensnared him shall be put to death.

2. If any one bring an accusation against a man, and the accused go

to the river and leap into the river, if he sink in the river his

accuser shall take possession of his house. But if the river prove

that the accused is not guilty, and he escape unhurt, then he who

had brought the accusation shall be put to death, while he who

leaped into the river shall take possession of the house that had

belonged to his accuser.

3. If any one bring an accusation of any crime before the elders,

and does not prove what he has charged, he shall, if it be a capital

offense charged, be put to death.

4. If he satisfy the elders to impose a fine of grain or money,

he shall receive the fine that the action produces.

5. If a judge try a case, reach a decision, and present his

judgment in writing; if later error shall appear in his decision,

and it be through his own fault, then he shall pay twelve times the

fine set by him in the case, and he shall be publicly removed from the

judge's bench, and never again shall he sit there to render judgement.

6. If any one steal the property of a temple or of the court, he

shall be put to death, and also the one who receives the stolen

thing from him shall be put to death.

7. If any one buy from the son or the slave of another man, without

witnesses or a contract, silver or gold, a male or female slave, an ox

or a sheep, an ass or anything, or if he take it in charge, he is

considered a thief and shall be put to death.

8. If any one steal cattle or sheep, or an ass, or a pig or a goat,

if it belong to a god or to the court, the thief shall pay

thirtyfold therefor; if they belonged to a freed man of the king he

shall pay tenfold; if the thief has nothing with which to pay he shall

be put to death.

9. If any one lose an article, and find it in the possession of

another: if the person in whose possession the thing is found say "A

merchant sold it to me, I paid for it before witnesses," and if the

owner of the thing say, "I will bring witnesses who know my property,"

then shall the purchaser bring the merchant who sold it to him, and

the witnesses before whom he bought it, and the owner shall bring

witnesses who can identify his property. The judge shall examine their

testimony--both of the witnesses before whom the price was paid, and

of the witnesses who identify the lost article on oath. The merchant

is then proved to be a thief and shall be put to death. The owner of

the lost article receives his property, and he who bought it

receives the money he paid from the estate of the merchant.

10. If the purchaser does not bring the merchant and the

witnesses before whom he bought the article, but its owner bring

witnesses who identify it, then the buyer is the thief and shall be

put to death, and the owner receives the lost article.

11. If the owner do not bring witnesses to identify the lost

article, he is an evil-doer, he has traduced, and shall be put to

death.

12. If the witnesses be not at hand, then shall the judge set a

limit, at the expiration of six months. If his witnesses have not

appeared within the six months, he is an evil-doer, and shall bear the

fine of the pending case.

[editor's note: there is no 13th law in the code, 13 being

considered and unlucky and evil number]

14. If any one steal the minor son of another, he shall be put to

death.

15. If any one take a male or female slave of the court, or a

male or female slave of a freed man, outside the city gates, he

shall be put to death.

16. If any one receive into his house a runaway male or female

slave of the court, or of a freedman, and does not bring it out at the

public proclamation of the major domus, the master of the house

shall be put to death.

17. If any one find runaway male or female slaves in the open

country and bring them to their masters, the master of the slaves

shall pay him two shekels of silver.

18. If the slave will not give the name of the master, the finder

shall bring him to the palace; a further investigation must follow,

and the slave shall be returned to his master.

19. If he hold the slaves in his house, and they are caught

there, he shall be put to death.

20. If the slave that he caught run away from him, then shall he

swear to the owners of the slave, and he is free of all blame.

21. If any one break a hole into a house (break in to steal), he

shall be put to death before that hole and be buried.

22. If any one is committing a robbery and is caught, then he shall

be put to death.

23. If the robber is not caught, then shall he who was robbed claim

under oath the amount of his loss; then shall the community, and . . .

on whose ground and territory and in whose domain it was compensate

him for the goods stolen.

24. If persons are stolen, then shall the community and . . . pay

one mina of silver to their relatives.

25. If fire break out in a house, and some one who comes to put

it out cast his eye upon the property of the owner of the house, and

take the property of the master of the house, he shall be thrown

into that self-same fire.

26. If a chieftain or a man (common soldier), who has been

ordered to go upon the king's highway for war does not go, but hires a

mercenary, if he withholds the compensation, then shall this officer

or man be put to death, and he who represented him shall take

possession of his house.

27. If a chieftain or man be caught in the misfortune of the king

(captured in battle), and if his fields and garden be given to another

and he take possession, if he return and reaches his place, his

field and garden shall be returned to him, he shall take it over

again.

28. If a chieftain or a man be caught in the misfortune of a

king, if his son is able to enter into possession, then the field

and garden shall be given to him, he shall take over the fee of his

father.

29. If his son is still young, and can not take possession, a third

of the field and garden shall be given to his mother, and she shall

bring him up.

30. If a chieftain or a man leave his house, garden, and field

and hires it out, and some one else takes possession of his house,

garden, and field and uses it for three years: if the first owner

return and claims his house, garden, and field, it shall not be

given to him, but he who has taken possession of it and used it

shall continue to use it.

31. If he hire it out for one year and then return, the house,

garden, and field shall be given back to him, and he shall take it

over again.

32. If a chieftain or a man is captured on the "Way of the King"

(in war), and a merchant buy him free, and bring him back to his

place; if he have the means in his house to buy his freedom, he

shall buy himself free: if he have nothing in his house with which

to buy himself free, he shall be bought free by the temple of his

community; if there be nothing in the temple with which to buy him

free, the court shall buy his freedom. His field, garden, and house

shall not be given for the purchase of his freedom.

33. If a . . . or a . . . enter himself as withdrawn from the

"Way of the King," and send a mercenary as substitute, but withdraw

him, then the . . . or . . . shall be put to death.

34. If a . . . or a . . . harm the property of a captain, injure

the captain, or take away from the captain a gift presented to him

by the king, then the . . . or . . . shall be put to death.

35. If any one buy the cattle or sheep which the king has given

to chieftains from him, he loses his money.

36. The field, garden, and house of a chieftain, of a man, or of

one subject to quit-rent, can not be sold.

37. If any one buy the field, garden, and house of a chieftain,

man, or one subject to quit-rent, his contract tablet of sale shall be

broken (declared invalid) and he loses his money. The field, garden,

and house return to their owners.

38. A chieftain, man, or one subject to quit-rent can not assign

his tenure of field, house, and garden to his wife or daughter, nor

can he assign it for a debt.

39. He may, however, assign a field, garden, or house which he

has bought, and holds as property, to his wife or daughter or give

it for debt.

40. He may sell field, garden, and house to a merchant (royal

agents) or to any other public official, the buyer holding field,

house, and garden for its usufruct.

41. If any one fence in the field, garden, and house of a

chieftain, man, or one subject to quit-rent, furnishing the palings

therefor; if the chieftain, man, or one subject to quit-rent return to

field, garden, and house, the palings which were given to him become

his property.

42. If any one take over a field to till it, and obtain no

harvest therefrom, it must be proved that he did no work on the field,

and he must deliver grain, just as his neighbor raised, to the owner

of the field.

43. If he do not till the field, but let it lie fallow, he shall

give grain like his neighbor's to the owner of the field, and the

field which he let lie fallow he must plow and sow and return to its

owner.

44. If any one take over a waste-lying field to make it arable, but

is lazy, and does not make it arable, he shall plow the fallow field

in the fourth year, harrow it and till it, and give it back to its

owner, and for each ten gan (a measure of area) ten gur of grain shall

be paid.

45. If a man rent his field for tillage for a fixed rental, and

receive the rent of his field, but bad weather come and destroy the

harvest, the injury falls upon the tiller of the soil.

46. If he do not receive a fixed rental for his field, but lets

it on half or third shares of the harvest, the grain on the field

shall be divided proportionately between the tiller and the owner.

47. If the tiller, because he did not succeed in the first year,

has had the soil tilled by others, the owner may raise no objection;

the field has been cultivated and he receives the harvest according to

agreement.

48. If any one owe a debt for a loan, and a storm prostrates the

grain, or the harvest fail, or the grain does not grow for lack of

water; in that year he need not give his creditor any grain, he washes

his debt-tablet in water and pays no rent for this year.

49. If any one take money from a merchant, and give the merchant

a field tillable for corn or sesame and order him to plant corn or

sesame in the field, and to harvest the crop; if the cultivator

plant corn or sesame in the field, at the harvest the corn or sesame

that is in the field shall belong to the owner of the field and he

shall pay corn as rent, for the money he received from the merchant,

and the livelihood of the cultivator shall he give to the merchant.

50. If he give a cultivated corn-field or a cultivated

sesame-field, the corn or sesame in the field shall belong to the

owner of the field, and he shall return the money to the merchant as

rent.

51. If he have no money to repay, then he shall pay in corn or

sesame in place of the money as rent for what he received from the

merchant, according to the royal tariff.

52. If the cultivator do not plant corn or sesame in the field, the

debtor's contract is not weakened.

53. If any one be too lazy to keep his dam in proper condition, and

does not so keep it; if then the dam break and all the fields be

flooded, then shall he in whose dam the break occurred be sold for

money, and the money shall replace the corn which he has caused to

be ruined.

54. If he be not able to replace the corn, then he and his

possessions shall be divided among the farmers whose corn he has

flooded.

55. If any one open his ditches to water his crop, but is careless,

and the water flood the field of his neighbor, then he shall pay his

neighbor corn for his loss.

56. If a man let in the water, and the water overflow the

plantation of his neighbor, he shall pay ten gur of corn for every ten

gan of land.

57. If a shepherd, without the permission of the owner of the

field, and without the knowledge of the owner of the sheep, lets the

sheep into a field to graze, then the owner of the field shall harvest

his crop, and the shepherd, who had pastured his flock there without

permission of the owner of the field, shall pay to the owner twenty

gur of corn for every ten gan.

58. If after the flocks have left the pasture and been shut up in

the common fold at the city gate, any shepherd let them into a field

and they graze there, this shepherd shall take possession of the field

which he has allowed to be grazed on, and at the harvest he must pay

sixty gur of corn for every ten gan.

59. If any man, without the knowledge of the owner of a garden,

fell a tree in a garden he shall pay half a mina in money.

60. If any one give over a field to a gardener, for him to plant it

as a garden, if he work at it, and care for it for four years, in

the fifth year the owner and the gardener shall divide it, the owner

taking his part in charge.

61. If the gardener has not completed the planting of the field,

leaving one part unused, this shall be assigned to him as his.

62. If he do not plant the field that was given over to him as a

garden, if it be arable land (for corn or sesame) the gardener shall

pay the owner the produce of the field for the years that he let it

lie fallow, according to the product of neighboring fields, put the

field in arable condition and return it to its owner.

63. If he transform waste land into arable fields and return it

to its owner, the latter shall pay him for one year ten gur for ten

gan.

64. If any one hand over his garden to a gardener to work, the

gardener shall pay to its owner two-thirds of the produce of the

garden, for so long as he has it in possession, and the other third

shall he keep.

65. If the gardener do not work in the garden and the product

fall off, the gardener shall pay in proportion to other neighboring

gardens.

[Here a portion of the text is missing, apparently comprising

thirty-four paragraphs.]

100. . . . interest for the money, as much as he has received, he

shall give a note therefor, and on the day, when they settle, pay to

the merchant.

101. If there are no mercantile arrangements in the place whither

he went, he shall leave the entire amount of money which he received

with the broker to give to the merchant.

102. If a merchant entrust money to an agent (broker) for some

investment, and the broker suffer a loss in the place to which he

goes, he shall make good the capital to the merchant.

103. If, while on the journey, an enemy take away from him anything

that he had, the broker shall swear by God and be free of obligation.

104. If a merchant give an agent corn, wool, oil, or any other

goods to transport, the agent shall give a receipt for the amount, and

compensate the merchant therefor. Then he shall obtain a receipt

form the merchant for the money that he gives the merchant.

105. If the agent is careless, and does not take a receipt for

the money which he gave the merchant, he can not consider the

unreceipted money as his own.

106. If the agent accept money from the merchant, but have a

quarrel with the merchant (denying the receipt), then shall the

merchant swear before God and witnesses that he has given this money

to the agent, and the agent shall pay him three times the sum.

107. If the merchant cheat the agent, in that as the latter has

returned to him all that had been given him, but the merchant denies

the receipt of what had been returned to him, then shall this agent

convict the merchant before God and the judges, and if he still deny

receiving what the agent had given him shall pay six times the sum

to the agent.

108. If a tavern-keeper (feminine) does not accept corn according

to gross weight in payment of drink, but takes money, and the price of

the drink is less than that of the corn, she shall be convicted and

thrown into the water.

109. If conspirators meet in the house of a tavern-keeper, and

these conspirators are not captured and delivered to the court, the

tavern-keeper shall be put to death.

110. If a "sister of a god" open a tavern, or enter a tavern to

drink, then shall this woman be burned to death.

111. If an inn-keeper furnish sixty ka of usakani-drink to . . .

she shall receive fifty ka of corn at the harvest.

112. If any one be on a journey and entrust silver, gold,

precious stones, or any movable property to another, and wish to

recover it from him; if the latter do not bring all of the property to

the appointed place, but appropriate it to his own use, then shall

this man, who did not bring the property to hand it over, be

convicted, and he shall pay fivefold for all that had been entrusted

to him.

113. If any one have consignment of corn or money, and he take from

the granary or box without the knowledge of the owner, then shall he

who took corn without the knowledge of the owner out of the granary or

money out of the box be legally convicted, and repay the corn he has

taken. And he shall lose whatever commission was paid to him, or due

him.

114. If a man have no claim on another for corn and money, and

try to demand it by force, he shall pay one-third of a mina of

silver in every case.

115. If any one have a claim for corn or money upon another and

imprison him; if the prisoner die in prison a natural death, the

case shall go no further.

116. If the prisoner die in prison from blows or maltreatment,

the master of the prisoner shall convict the merchant before the

judge. If he was a free-born man, the son of the merchant shall be put

to death; if it was a slave, he shall pay one-third of a mina of gold,

and all that the master of the prisoner gave he shall forfeit.

117. If any one fail to meet a claim for debt, and sell himself,

his wife, his son, and daughter for money or give them away to

forced labor: they shall work for three years in the house of the

man who bought them, or the proprietor, and in the fourth year they

shall be set free.

118. If he give a male or female slave away for forced labor, and

the merchant sublease them, or sell them for money, no objection can

be raised.

119. If any one fail to meet a claim for debt, and he sell the maid

servant who has borne him children, for money, the money which the

merchant has paid shall be repaid to him by the owner of the slave and

she shall be freed.

120. If any one store corn for safe keeping in another person's

house, and any harm happen to the corn in storage, or if the owner

of the house open the granary and take some of the corn, or if

especially he deny that the corn was stored in his house: then the

owner of the corn shall claim his corn before God (on oath), and the

owner of the house shall pay its owner for all of the corn that he

took.

121. If any one store corn in another man's house he shall pay

him storage at the rate of one gur for every five ka of corn per year.

122. If any one give another silver, gold, or anything else to

keep, he shall show everything to some witness, draw up a contract,

and then hand it over for safe keeping.

123. If he turn it over for safe keeping without witness or

contract, and if he to whom it was given deny it, then he has no

legitimate claim.

124. If any one deliver silver, gold, or anything else to another

for safe keeping, before a witness, but he deny it, he shall be

brought before a judge, and all that he has denied he shall pay in

full.

125. If any one place his property with another for safe keeping,

and there, either through thieves or robbers, his property and the

property of the other man be lost, the owner of the house, through

whose neglect the loss took place, shall compensate the owner for

all that was given to him in charge. But the owner of the house

shall try to follow up and recover his property, and take it away from

the thief.

126. If any one who has not lost his goods state that they have

been lost, and make false claims: if he claim his goods and amount

of injury before God, even though he has not lost them, he shall be

fully compensated for all his loss claimed. (I.e., the oath is all

that is needed.)

127. If any one "point the finger" (slander) at a sister of a god

or the wife of any one, and can not prove it, this man shall be

taken before the judges and his brow shall be marked. (by cutting

the skin, or perhaps hair.)

128. If a man take a woman to wife, but have no intercourse with

her, this woman is no wife to him.

129. If a man's wife be surprised (in flagrante delicto) with

another man, both shall be tied and thrown into the water, but the

husband may pardon his wife and the king his slaves.

130. If a man violate the wife (betrothed or child-wife) of another

man, who has never known a man, and still lives in her father's house,

and sleep with her and be surprised, this man shall be put to death,

but the wife is blameless.

131. If a man bring a charge against one's wife, but she is not

surprised with another man, she must take an oath and then may

return to her house.

132. If the "finger is pointed" at a man's wife about another

man, but she is not caught sleeping with the other man, she shall jump

into the river for her husband.

133. If a man is taken prisoner in war, and there is a sustenance

in his house, but his wife leave house and court, and go to another

house: because this wife did not keep her court, and went to

another house, she shall be judicially condemned and thrown into the

water.

134. If any one be captured in war and there is not sustenance in

his house, if then his wife go to another house this woman shall be

held blameless.

135. If a man be taken prisoner in war and there be no sustenance

in his house and his wife go to another house and bear children; and

if later her husband return and come to his home: then this wife shall

return to her husband, but the children follow their father.

136. If any one leave his house, run away, and then his wife go

to another house, if then he return, and wishes to take his wife back:

because he fled from his home and ran away, the wife of this runaway

shall not return to her husband.

137. If a man wish to separate from a woman who has borne him

children, or from his wife who has borne him children: then he shall

give that wife her dowry, and a part of the usufruct of field, garden,

and property, so that she can rear her children. When she has

brought up her children, a portion of all that is given to the

children, equal as that of one son, shall be given to her. She may

then marry the man of her heart.

138. If a man wishes to separate from his wife who has borne him no

children, he shall give her the amount of her purchase money and the

dowry which she brought from her father's house, and let her go.

139. If there was no purchase price he shall give her one mina of

gold as a gift of release.

140. If he be a freed man he shall give her one-third of a mina

of gold.

141. If a man's wife, who lives in his house, wishes to leave it,

plunges into debt, tries to ruin her house, neglects her husband,

and is judicially convicted: if her husband offer her release, she may

go on her way, and he gives her nothing as a gift of release. If her

husband does not wish to release her, and if he take another wife, she

shall remain as servant in her husband's house.

142. If a woman quarrel with her husband, and say: "You are not

congenial to me," the reasons for her prejudice must be presented.

If she is guiltless, and there is no fault on her part, but he

leaves and neglects her, then no guilt attaches to this woman, she

shall take her dowry and go back to her father's house.

143. If she is not innocent, but leaves her husband, and ruins

her house, neglecting her husband, this woman shall be cast into the

water.

144. If a man take a wife and this woman give her husband a

maid-servant, and she bear him children, but this man wishes to take

another wife, this shall not be permitted to him; he shall not take

a second wife.

145. If a man take a wife, and she bear him no children, and he

intend to take another wife: if he take this second wife, and bring

her into the house, this second wife shall not be allowed equality

with his wife.

146. If a man take a wife and she give this man a maid-servant as

wife and she bear him children, and then this maid assume equality

with the wife: because she has borne him children her master shall not

sell her for money, but he may keep her as a slave, reckoning her

among the maid-servants.

147. If she have not borne him children, then her mistress may sell

her for money.

148. If a man take a wife, and she be seized by disease, if he then

desire to take a second wife he shall not put away his wife, who has

been attacked by disease, but he shall keep her in the house which

he has built and support her so long as she lives.

149. If this woman does not wish to remain in her husband's

house, then he shall compensate her for the dowry that she brought

with her from her father's house, and she may go.

150. If a man give his wife a field, garden, and house and a deed

therefor, if then after the death of her husband the sons raise no

claim, then the mother may bequeath all to one of her sons whom she

prefers, and need leave nothing to his brothers.

151. If a woman who lived in a man's house made an agreement with

her husband, that no creditor can arrest her, and has given a document

therefor: if that man, before he married that woman, had a debt, the

creditor can not hold the woman for it. But if the woman, before she

entered the man's house, had contracted a debt, her creditor can not

arrest her husband therefor.

152. If after the woman had entered the man's house, both

contracted a debt, both must pay the merchant.

153. If the wife of one man on account of another man has their

mates (her husband and the other man's wife) murdered, both of them

shall be impaled.

154. If a man be guilty of incest with his daughter, he shall be

driven from the place (exiled).

155. If a man betroth a girl to his son, and his son have

intercourse with her, but he (the father) afterward defile her, and be

surprised, then he shall be bound and cast into the water (drowned).

156. If a man betroth a girl to his son, but his son has not

known her, and if then he defile her, he shall pay her half a gold

mina, and compensate her for all that she brought out of her

father's house. She may marry the man of her heart.

157. If any one be guilty of incest with his mother after his

father, both shall be burned.

158. If any one be surprised after his father with his chief

wife, who has borne children, he shall be driven out of his father's

house.

159. If any one, who has brought chattels into his

father-in-law's house, and has paid the purchase-money, looks for

another wife, and says to his father-in-law: "I do not want your

daughter," the girl's father may keep all that he had brought.

160. If a man bring chattels into the house of his father-in-law,

and pay the "purchase price" (for his wife): if then the father of the

girl say: "I will not give you my daughter," he shall give him back

all that he brought with him.

161. If a man bring chattels into his father-in-law's house and pay

the "purchase price," if then his friend slander him, and his

father-in-law say to the young husband: "You shall not marry my

daughter," the he shall give back to him undiminished all that he

had brought with him; but his wife shall not be married to the friend.

162. If a man marry a woman, and she bear sons to him; if then this

woman die, then shall her father have no claim on her dowry; this

belongs to her sons.

163. If a man marry a woman and she bear him no sons; if then

this woman die, if the "purchase price" which he had paid into the

house of his father-in-law is repaid to him, her husband shall have no

claim upon the dowry of this woman; it belongs to her father's house.

164. If his father-in-law do not pay back to him the amount of

the "purchase price" he may subtract the amount of the "Purchase

price" from the dowry, and then pay the remainder to her father's

house.

165. If a man give to one of his sons whom he prefers a field,

garden, and house, and a deed therefor: if later the father die, and

the brothers divide the estate, then they shall first give him the

present of his father, and he shall accept it; and the rest of the

paternal property shall they divide.

166. If a man take wives for his son, but take no wife for his

minor son, and if then he die: if the sons divide the estate, they

shall set aside besides his portion the money for the "purchase price"

for the minor brother who had taken no wife as yet, and secure a

wife for him.

167. If a man marry a wife and she bear him children: if this

wife die and he then take another wife and she bear him children: if

then the father die, the sons must not partition the estate

according to the mothers, they shall divide the dowries of their

mothers only in this way; the paternal estate they shall divide

equally with one another.

168. If a man wish to put his son out of his house, and declare

before the judge: "I want to put my son out," then the judge shall

examine into his reasons. If the son be guilty of no great fault,

for which he can be rightfully put out, the father shall not put him

out.

169. If he be guilty of a grave fault, which should rightfully

deprive him of the filial relationship, the father shall forgive him

the first time; but if he be guilty of a grave fault a second time the

father may deprive his son of all filial relation.

170. If his wife bear sons to a man, or his maid-servant have borne

sons, and the father while still living says to the children whom

his maid-servant has borne: "My sons," and he count them with the sons

of his wife; if then the father die, then the sons of the wife and

of the maid-servant shall divide the paternal property in common.

The son of the wife is to partition and choose.

171. If, however, the father while still living did not say to

the sons of the maid-servant: "My sons," and then the father dies,

then the sons of the maid-servant shall not share with the sons of the

wife, but the freedom of the maid and her sons shall be granted. The

sons of the wife shall have no right to enslave the sons of the

maid; the wife shall take her dowry (from her father), and the gift

that her husband gave her and deeded to her (separate from dowry, or

the purchase-money paid her father), and live in the home of her

husband: so long as she lives she shall use it, it shall not be sold

for money. Whatever she leaves shall belong to her children.

172. If her husband made her no gift, she shall be compensated

for her gift, and she shall receive a portion from the estate of her

husband, equal to that of one child. If her sons oppress her, to force

her out of the house, the judge shall examine into the matter, and

if the sons are at fault the woman shall not leave her husband's

house. If the woman desire to leave the house, she must leave to her

sons the gift which her husband gave her, but she may take the dowry

of her father's house. Then she may marry the man of her heart.

173. If this woman bear sons to her second husband, in the place to

which she went, and then die, her earlier and later sons shall

divide the dowry between them.

174. If she bear no sons to her second husband, the sons of her

first husband shall have the dowry.

175. If a State slave or the slave of a freed man marry the

daughter of a free man, and children are born, the master of the slave

shall have no right to enslave the children of the free.

176. If, however, a State slave or the slave of a freed man marry a

man's daughter, and after he marries her she bring a dowry from a

father's house, if then they both enjoy it and found a household,

and accumulate means, if then the slave die, then she who was free

born may take her dowry, and all that her husband and she had

earned; she shall divide them into two parts, one-half the master

for the slave shall take, and the other half shall the free-born woman

take for her children. If the free-born woman had no gift she shall

take all that her husband and she had earned and divide it into two

parts; and the master of the slave shall take one-half and she shall

take the other for her children.

177. If a widow, whose children are not grown, wishes to enter

another house (remarry), she shall not enter it without the

knowledge of the judge. If she enter another house the judge shall

examine the state of the house of her first husband. Then the house of

her first husband shall be entrusted to the second husband and the

woman herself as managers. And a record must be made thereof. She

shall keep the house in order, bring up the children, and not sell the

house-hold utensils. He who buys the utensils of the children of a

widow shall lose his money, and the goods shall return to their

owners.

178. If a "devoted woman" or a prostitute to whom her father has

given a dowry and a deed therefor, but if in this deed it is not

stated that she may bequeath it as she pleases, and has not explicitly

stated that she has the right of disposal; if then her father die,

then her brothers shall hold her field and garden, and give her

corn, oil, and milk according to her portion, and satisfy her. If

her brothers do not give her corn, oil, and milk according to her

share, then her field and garden shall support her. She shall have the

usufruct of field and garden and all that her father gave her so

long as she lives, but she can not sell or assign it to others. Her

position of inheritance belongs to her brothers.

179. If a "sister of a god," or a prostitute, receive a gift from

her father, and a deed in which it has been explicitly stated that she

may dispose of it as she pleases, and give her complete disposition

thereof: if then her father die, then she may leave her property to

whomsoever she pleases. Her brothers can raise no claim thereto.

180. If a father give a present to his daughter--either

marriageable or a prostitute (unmarriageable)--and then die, then

she is to receive a portion as a child from the paternal estate, and

enjoy its usufruct so long as she lives. Her estate belongs to her

brothers.

181. If a father devote a temple-maid or temple-virgin to God and

give her no present: if then the father die, she shall receive the

third of a child's portion from the inheritance of her father's house,

and enjoy its usufruct so long as she lives. Her estate belongs to her

brothers.

182. If a father devote his daughter as a wife of Mardi of

Babylon (as in 181), and give her no present, nor a deed; if then

her father die, then shall she receive one-third of her portion as a

child of her father's house from her brothers, but Marduk may leave

her estate to whomsoever she wishes.

183. If a man give his daughter by a concubine a dowry, and a

husband, and a deed; if then her father die, she shall receive no

portion from the paternal estate.

184. If a man do not give a dowry to his daughter by a concubine,

and no husband; if then her father die, her brother shall give her a

dowry according to her father's wealth and secure a husband for her.

185. If a man adopt a child and to his name as son, and rear him,

this grown son can not be demanded back again.

186. If a man adopt a son, and if after he has taken him he

injure his foster father and mother, then this adopted son shall

return to his father's house.

187. The son of a paramour in the palace service, or of a

prostitute, can not be demanded back.

188. If an artizan has undertaken to rear a child and teaches him

his craft, he can not be demanded back.

189. If he has not taught him his craft, this adopted son may

return to his father's house.

190. If a man does not maintain a child that he has adopted as a

son and reared with his other children, then his adopted son may

return to his father's house.

191. If a man, who had adopted a son and reared him, founded a

household, and had children, wish to put this adopted son out, then

this son shall not simply go his way. His adoptive father shall give

him of his wealth one-third of a child's portion, and then he may

go. He shall not give him of the field, garden, and house.

192. If a son of a paramour or a prostitute say to his adoptive

father or mother: "You are not my father, or my mother," his tongue

shall be cut off.

193. If the son of a paramour or a prostitute desire his father's

house, and desert his adoptive father and adoptive mother, and goes to

his father's house, then shall his eye be put out.

194. If a man give his child to a nurse and the child die in her

hands, but the nurse unbeknown to the father and mother nurse

another child, then they shall convict her of having nursed another

child without the knowledge of the father and mother and her breasts

shall be cut off.

195. If a son strike his father, his hands shall be hewn off.

196. If a man put out the eye of another man, his eye shall be

put out. [ An eye for an eye ]

197. If he break another man's bone, his bone shall be broken.

198. If he put out the eye of a freed man, or break the bone of a

freed man, he shall pay one gold mina.

199. If he put out the eye of a man's slave, or break the bone of a

man's slave, he shall pay one-half of its value.

200. If a man knock out the teeth of his equal, his teeth shall

be knocked out. [ A tooth for a tooth ]

201. If he knock out the teeth of a freed man, he shall pay

one-third of a gold mina.

202. If any one strike the body of a man higher in rank than he, he

shall receive sixty blows with an ox-whip in public.

203. If a free-born man strike the body of another free-born man or

equal rank, he shall pay one gold mina.

204. If a freed man strike the body of another freed man, he

shall pay ten shekels in money.

205. If the slave of a freed man strike the body of a freed man,

his ear shall be cut off.

206. If during a quarrel one man strike another and wound him, then

he shall swear, "I did not injure him wittingly," and pay the

physicians.

207. If the man die of his wound, he shall swear similarly, and

if he (the deceased) was a free-born man, he shall pay half a mina

in money.

208. If he was a freed man, he shall pay one-third of a mina.

209. If a man strike a free-born woman so that she lose her

unborn child, he shall pay ten shekels for her loss.

210. If the woman die, his daughter shall be put to death.

211. If a woman of the free class lose her child by a blow, he

shall pay five shekels in money.

212. If this woman die, he shall pay half a mina.

213. If he strike the maid-servant of a man, and she lose her

child, he shall pay two shekels in money.

214. If this maid-servant die, he shall pay one-third of a mina.

215. If a physician make a large incision with an operating knife

and cure it, or if he open a tumor (over the eye) with an operating

knife, and saves the eye, he shall receive ten shekels in money.

216. If the patient be a freed man, he receives five shekels.

217. If he be the slave of some one, his owner shall give the

physician two shekels.

218. If a physician make a large incision with the operating knife,

and kill him, or open a tumor with the operating knife, and cut out

the eye, his hands shall be cut off.

219. If a physician make a large incision in the slave of a freed

man, and kill him, he shall replace the slave with another slave.

220. If he had opened a tumor with the operating knife, and put out

his eye, he shall pay half his value.

221. If a physician heal the broken bone or diseased soft part of a

man, the patient shall pay the physician five shekels in money.

222. If he were a freed man he shall pay three shekels.

223. If he were a slave his owner shall pay the physician two

shekels.

224. If a veterinary surgeon perform a serious operation on an

ass or an ox, and cure it, the owner shall pay the surgeon one-sixth

of a shekel as a fee.

225. If he perform a serious operation on an ass or ox, and kill

it, he shall pay the owner one-fourth of its value.

226. If a barber, without the knowledge of his master, cut the sign

of a slave on a slave not to be sold, the hands of this barber shall

be cut off.

227. If any one deceive a barber, and have him mark a slave not for

sale with the sign of a slave, he shall be put to death, and buried in

his house. The barber shall swear: "I did not mark him wittingly," and

shall be guiltless.

228. If a builder build a house for some one and complete it, he

shall give him a fee of two shekels in money for each sar of surface.

229 If a builder build a house for some one, and does not

construct it properly, and the house which he built fall in and kill

its owner, then that builder shall be put to death.

230. If it kill the son of the owner the son of that builder

shall be put to death.

231. If it kill a slave of the owner, then he shall pay slave for

slave to the owner of the house.

232. If it ruin goods, he shall make compensation for all that

has been ruined, and inasmuch as he did not construct properly this

house which he built and it fell, he shall re-erect the house from his

own means.

233. If a builder build a house for some one, even though he has

not yet completed it; if then the walls seem toppling, the builder

must make the walls solid from his own means.

234. If a shipbuilder build a boat of sixty gur for a man, he shall

pay him a fee of two shekels in money.

235. If a shipbuilder build a boat for some one, and do not make it

tight, if during that same year that boat is sent away and suffers

injury, the shipbuilder shall take the boat apart and put it

together tight at his own expense. The tight boat he shall give to the

boat owner.

236. If a man rent his boat to a sailor, and the sailor is

careless, and the boat is wrecked or goes aground, the sailor shall

give the owner of the boat another boat as compensation.

237. If a man hire a sailor and his boat, and provide it with corn,

clothing, oil and dates, and other things of the kind needed for

fitting it: if the sailor is careless, the boat is wrecked, and its

contents ruined, then the sailor shall compensate for the boat which

was wrecked and all in it that he ruined.

238. If a sailor wreck any one's ship, but saves it, he shall pay

the half of its value in money.

239. If a man hire a sailor, he shall pay him six gur of corn per

year.

240. If a merchantman run against a ferryboat, and wreck it, the

master of the ship that was wrecked shall seek justice before God; the

master of the merchantman, which wrecked the ferryboat, must

compensate the owner for the boat and all that he ruined.

241. If any one impresses an ox for forced labor, he shall pay

one-third of a mina in money.

242. If any one hire oxen for a year, he shall pay four gur of corn

for plow-oxen.

243. As rent of herd cattle he shall pay three gur of corn to the

owner.

244. If any one hire an ox or an ass, and a lion kill it in the

field, the loss is upon its owner.

245. If any one hire oxen, and kill them by bad treatment or blows,

he shall compensate the owner, oxen for oxen.

246. If a man hire an ox, and he break its leg or cut the

ligament of its neck, he shall compensate the owner with ox for ox.

247. If any one hire an ox, and put out its eye, he shall pay the

owner one-half of its value.

248. If any one hire an ox, and break off a horn, or cut off its

tail, or hurt its muzzle, he shall pay one-fourth of its value in

money.

249. If any one hire an ox, and God strike it that it die, the

man who hired it shall swear by God and be considered guiltless.

250. If while an ox is passing on the street (market) some one push

it, and kill it, the owner can set up no claim in the suit (against

the hirer).

251. If an ox be a goring ox, and it shown that he is a gorer,

and he do not bind his horns, or fasten the ox up, and the ox gore a

free-born man and kill him, the owner shall pay one-half a mina in

money.

252. If he kill a man's slave, he shall pay one-third of a mina.

253. If any one agree with another to tend his field, give him

seed, entrust a yoke of oxen to him, and bind him to cultivate the

field, if he steal the corn or plants, and take them for himself,

his hands shall be hewn off.

254. If he take the seed-corn for himself, and do not use the

yoke of oxen, he shall compensate him for the amount of the seed-corn.

255. If he sublet the man's yoke of oxen or steal the seed-corn,

planting nothing in the field, he shall be convicted, and for each one

hundred gan he shall pay sixty gur of corn.

256. If his community will not pay for him, then he shall be placed

in that field with the cattle (at work).

257. If any one hire a field laborer, he shall pay him eight gur of

corn per year.

258. If any one hire an ox-driver, he shall pay him six gur of corn

per year.

259. If any one steal a water-wheel from the field, he shall pay

five shekels in money to its owner.

260. If any one steal a shadduf (used to draw water from the

river or canal) or a plow, he shall pay three shekels in money.

261. If any one hire a herdsman for cattle or sheep, he shall pay

him eight gur of corn per annum.

262. If any one, a cow or a sheep . . .

263. If he kill the cattle or sheep that were given to him, he

shall compensate the owner with cattle for cattle and sheep for sheep.

264. If a herdsman, to whom cattle or sheep have been entrusted for

watching over, and who has received his wages as agreed upon, and is

satisfied, diminish the number of the cattle or sheep, or make the

increase by birth less, he shall make good the increase or profit

which was lost in the terms of settlement.

265. If a herdsman, to whose care cattle or sheep have been

entrusted, be guilty of fraud and make false returns of the natural

increase, or sell them for money, then shall he be convicted and pay

the owner ten times the loss.

266. If the animal be killed in the stable by God ( an accident),

or if a lion kill it, the herdsman shall declare his innocence

before God, and the owner bears the accident in the stable.

267. If the herdsman overlook something, and an accident happen

in the stable, then the herdsman is at fault for the accident which he

has caused in the stable, and he must compensate the owner for the

cattle or sheep.

268. If any one hire an ox for threshing, the amount of the hire is

twenty ka of corn.

269. If he hire an ass for threshing, the hire is twenty ka of

corn.

270. If he hire a young animal for threshing, the hire is ten ka of

corn.

271. If any one hire oxen, cart and driver, he shall pay one

hundred and eighty ka of corn per day.

272. If any one hire a cart alone, he shall pay forty ka of corn

per day.

273. If any one hire a day laborer, he shall pay him from the New

Year until the fifth month (April to August, when days are long and

the work hard) six gerahs in money per day; from the sixth month to

the end of the year he shall give him five gerahs per day.

274. If any one hire a skilled artizan, he shall pay as wages of

the . . . five gerahs, as wages of the potter five gerahs, of a tailor

five gerahs, of . . . gerahs, . . . of a ropemaker four gerahs, of . .

. gerahs, of a mason . . . gerahs per day.

275. If any one hire a ferryboat, he shall pay three gerahs in

money per day.

276. If he hire a freight-boat, he shall pay two and one-half

gerahs per day.

277. If any one hire a ship of sixty gur, he shall pay one-sixth of

a shekel in money as its hire per day.

278. If any one buy a male or female slave, and before a month

has elapsed the benu-disease be developed, he shall return the slave

to the seller, and receive the money which he had paid.

279. If any one by a male or female slave, and a third party

claim it, the seller is liable for the claim.

280. If while in a foreign country a man buy a male or female slave

belonging to another of his own country; if when he return home the

owner of the male or female slave recognize it: if the male or

female slave be a native of the country, he shall give them back

without any money.

281. If they are from another country, the buyer shall declare

the amount of money paid therefor to the merchant, and keep the male

or female slave.

282. If a slave say to his master: "You are not my master," if they

convict him his master shall cut off his ear.

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THE EPILOGUE

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LAWS of justice which Hammurabi, the wise king, established. A

righteous law, and pious statute did he teach the land. Hammurabi, the

protecting king am I. I have not withdrawn myself from the men, whom

Bel gave to me, the rule over whom Marduk gave to me, I was not

negligent, but I made them a peaceful abiding-place. I expounded all

great difficulties, I made the light shine upon them. With the

mighty weapons which Zamama and Ishtar entrusted to me, with the

keen vision with which Ea endowed me, with the wisdom that Marduk gave

me, I have uprooted the enemy above and below (in north and south),

subdued the earth, brought prosperity to the land, guaranteed security

to the inhabitants in their homes; a disturber was not permitted.

The great gods have called me, I am the salvation-bearing shepherd,

whose staff is straight, the good shadow that is spread over my

city; on my breast I cherish the inhabitants of the land of Sumer

and Akkad; in my shelter I have let them repose in peace; in my deep

wisdom have I enclosed them. That the strong might not injure the

weak, in order to protect the widows and orphans, I have in Babylon

the city where Anu and Bel raise high their head, in E-Sagil, the

Temple, whose foundations stand firm as heaven and earth, in order

to bespeak justice in the land, to settle all disputes, and heal all

injuries, set up these my precious words, written upon my memorial

stone, before the image of me, as king of righteousness.

The king who ruleth among the kings of the cities am I. My words

are well considered; there is no wisdom like unto mine. By the command

of Shamash, the great judge of heaven and earth, let righteousness

go forth in the land: by the order of Marduk, my lord, let no

destruction befall my monument. In E-Sagil, which I love, let my

name be ever repeated; let the oppressed, who has a case at law,

come and stand before this my image as king of righteousness; let

him read the inscription, and understand my precious words: the

inscription will explain his case to him; he will find out what is

just, and his heart will be glad, so that he will say:

"Hammurabi is a ruler, who is as a father to his subjects, who

holds the words of Marduk in reverence, who has achieved conquest

for Marduk over the north and south, who rejoices the heart of Marduk,

his lord, who has bestowed benefits for ever and ever on his subjects,

and has established order in the land."

When he reads the record, let him pray with full heart to Marduk,

my lord, and Zarpanit, my lady; and then shall the protecting

deities and the gods, who frequent E-Sagil, graciously grant the

desires daily presented before Marduk, my lord, and Zarpanit, my lady.

In future time, through all coming generations, let the king, who

may be in the land, observe the words of righteousness which I have

written on my monument; let him not alter the law of the land which

I have given, the edicts which I have enacted; my monument let him not

mar. If such a ruler have wisdom, and be able to keep his land in

order, he shall observe the words which I have written in this

inscription; the rule, statute, and law of the land which I have

given; the decisions which I have made will this inscription show him;

let him rule his subjects accordingly, speak justice to them, give

right decisions, root out the miscreants and criminals from this land,

and grant prosperity to his subjects.

Hammurabi, the king of righteousness, on whom Shamash has conferred

right (or law) am I. My words are well considered; my deeds are not

equaled; to bring low those that were high; to humble the proud, to

expel insolence. If a succeeding ruler considers my words, which I

have written in this my inscription, if he do not annul my law, nor

corrupt my words, nor change my monument, then may Shamash lengthen

that king's reign, as he has that of me, the king of righteousness,

that he may reign in righteousness over his subjects. If this ruler do

not esteem my words, which I have written in my inscription, if he

despise my curses, and fear not the curse of God, if he destroy the

law which I have given, corrupt my words, change my monument, efface

my name, write his name there, or on account of the curses

commission another so to do, that man, whether king or ruler,

patesi, or commoner, no matter what he be, may the great God (Anu),

the Father of the gods, who has ordered my rule, withdraw from him the

glory of royalty, break his scepter, curse his destiny. May Bel, the

lord, who fixeth destiny, whose command can not be altered, who has

made my kingdom great, order a rebellion which his hand can not

control; may he let the wind of the overthrow of his habitation

blow, may he ordain the years of his rule in groaning, years of

scarcity, years of famine, darkness without light, death with seeing

eyes be fated to him; may he (Bel) order with his potent mouth the

destruction of his city, the dispersion of his subjects, the cutting

off of his rule, the removal of his name and memory from the land. May

Belit, the great Mother, whose command is potent in E-Kur (the

Babylonian Olympus), the Mistress, who harkens graciously to my

petitions, in the seat of judgment and decision (where Bel fixes

destiny), turn his affairs evil before Bel, and put the devastation of

his land, the destruction of his subjects, the pouring out of his life

like water into the mouth of King Bel. May Ea, the great ruler,

whose fated decrees come to pass, the thinker of the gods, the

omniscient, who maketh long the days of my life, withdraw

understanding and wisdom from him, lead him to forgetfulness, shut

up his rivers at their sources, and not allow corn or sustenance for

man to grow in his land. May Shamash, the great Judge of heaven and

earth, who supporteth all means of livelihood, Lord of life-courage,

shatter his dominion, annul his law, destroy his way, make vain the

march of his troops, send him in his visions forecasts of the

uprooting of the foundations of his throne and of the destruction of

his land. May the condemnation of Shamash overtake him forthwith;

may he be deprived of water above among the living, and his spirit

below in the earth. May Sin (the Moon-god), the Lord of Heaven, the

divine father, whose crescent gives light among the gods, take away

the crown and regal throne from him; may he put upon him heavy

guilt, great decay, that nothing may be lower than he. May he

destine him as fated, days, months and years of dominion filled with

sighing and tears, increase of the burden of dominion, a life that

is like unto death. May Adad, the lord of fruitfulness, ruler of

heaven and earth, my helper, withhold from him rain from heaven, and

the flood of water from the springs, destroying his land by famine and

want; may he rage mightily over his city, and make his land into

flood-hills (heaps of ruined cities). May Zamama, the great warrior,

the first-born son of E-Kur, who goeth at my right hand, shatter his

weapons on the field of battle, turn day into night for him, and let

his foe triumph over him. May Ishtar, the goddess of fighting and war,

who unfetters my weapons, my gracious protecting spirit, who loveth my

dominion, curse his kingdom in her angry heart; in her great wrath,

change his grace into evil, and shatter his weapons on the place of

fighting and war. May she create disorder and sedition for him, strike

down his warriors, that the earth may drink their blood, and throw

down the piles of corpses of his warriors on the field; may she not

grant him a life of mercy, deliver him into the hands of his

enemies, and imprison him in the land of his enemies. May Nergal,

the might among the gods, whose contest is irresistible, who grants me

victory, in his great might burn up his subjects like a slender

reedstalk, cut off his limbs with his mighty weapons, and shatter

him like an earthen image. May Nin-tu, the sublime mistress of the

lands, the fruitful mother, deny him a son, vouchsafe him no name,

give him no successor among men. May Nin-karak, the daughter of Anu,

who adjudges grace to me, cause to come upon his members in E-kur high

fever, severe wounds, that can not be healed, whose nature the

physician does not understand, which he can not treat with dressing,

which, like the bite of death, can not be removed, until they have

sapped away his life.

May he lament the loss of his life-power, and may the great gods of

heaven and earth, the Anunaki, altogether inflict a curse and evil

upon the confines of the temple, the walls of this E-barra (the Sun

temple of Sippara), upon his dominion, his land, his warriors, his

subjects, and his troops. May Bel curse him with the potent curses

of his mouth that can not be altered, and may they come upon him

forthwith.

THE END OF THE CODE OF HAMMURABI