What states are 57 foot trailers legal?

What was the dred Scott case and the supreme courts decision?

Quick SummaryDred Scott and his family (except for his younger daughter, Lizzie) had lived for a significant time in "free" territory, which should have automatically guaranteed their right to emancipation under the "once free, always free" doctrine. Unfortunately, Scott didn't attempt to exercise this option until he and his family were living in Missouri, a slave-holding state.Scott attempted to purchase his family's freedom for $300, but Irene Emerson refused the offer, so Scott sued for their freedom in court, a strategy that had worked for certain other former slaves. The first case against Irene Emerson (Scott v. Emerson, (1847) was dismissed for lack of evidence; by the time the second case was tried (Scott v. Sanford, (1857), Emerson's brother, John Sanford had assumed responsibility for his sister's legal affairs (which is why his name is on the case instead of hers).The case was eventually appealed to the US Supreme Court which, in a 7-2 ruling, held the following: African-Americans could never be citizens of the United States or the individual states.African-Americans were chattel (property) according to the Constitution, and their owners were protected from losing their property under the Fifth Amendment Takings Clause and Due Process Clause, which invalidated the "once free, always free" tradition.Because African-Americans were considered property, and were not legal citizens, they had no right to sue for their freedom.The Missouri Compromise was unconstitutional because Congress had overstepped its authority in attempting to regulate states' rights.Citizens' groups were prohibited from establishing anti-slavery territories.Case Citation:Dred Scott v. Sandford*, 60 US 393 (1857)BackgroundThe most famous case before the US Supreme Court for the 1856-57 Term was that of Dred Scott v. Sanford, (1857), the landmark ruling in which a slave, Dred Scott, attempted to sue for his and his family's freedom from the man who claimed ownership over them. Scott was only one of several hundred slaves who sued for freedom under a Missouri law that permitted "any person held in slavery to petition the general court" for his or her freedom. Many cases arose from the person having lived in a state territory where slavery was outlawed, which resulted in emancipation of that person under the state or territory's laws. Common law practice in this era followed the dictum "once free, always free," meaning once a former slave had gained his or her freedom, he or she could not (or was not supposed to) be subjugated to forced indenture in the future.Dred Scott had been enslaved to a man named Peter Blow, who moved his family and six slaves from Alabama to Missouri in 1830, where he opened a boarding house, the Jefferson Hotel. Sometime after 1830, but before Blow's death in June of 1832 (the Missouri Historical Society found no record of the sale), he sold Scott to John Emerson, a US Army medical doctor stationed in St. Louis, Missouri. Emerson was a known complainer who was not well tolerated by the commanding officers, and endured frequent transfers among various military posts. Scott moved with Emerson.On November 19, 1833, the two relocated to Fort Armstrong, in Rock Island, Illinois, a "free state" where slavery had been outlawed since the land was part of the federal government's Wisconsin Territories. The Wisconsin Territories were regulated by the Northwest Ordinance, passed by Congress in 1787, which abolished slavery and required any states split from the territory to abide by this term as a condition of statehood. Dred Scott's presence in Illinois was supposed to guarantee automatically his permanent status as a freeman, even if he relocated to a slave-holding state, under the common law doctrine of the time, "once free, always free." Scott continued in the service of Dr. Emerson; however, it is not known if this was Scott's choice, or simply because he lacked awareness of his options. The two remained at Fort Armstrong for nearly three yearsIn 1836, Dred Scott accompanied Dr. Emerson to Fort Snelling, in what was then known as the "Upper Louisiana Territory." In 1820, the United States passed the Missouri Compromise, legislation that attempted to balance the conflicting interests of the North and South by allowing slavery to continue in the Southern states, but prohibiting its expansion into the Western and Northwestern Territories. The dividing line was along the 36th parallel (36º30'), which passed through Missouri. As a condition of the "compromise," the entire state of Missouri was permitted to legalize slavery. Fort Snelling was North of the 36th parallel, but, although technically within the state of Missouri, was (and still is) considered an "unorganized territory" on designated free soil that prohibited slavery.While at Fort Snelling, Dr. Emerson purchased a female slave, Harriet, from a Major Taliaferro. Emerson "permitted" Dred Scott and Harriet to marry in late 1836 or 1837. In October 1837, Emerson was given a brief assignment in St. Louis. Because the weather had already turned cold, parts of the upper Mississippi river were frozen, preventing travel by steamboat. Emerson made the trip alone by canoe, leaving Dred and Harriet in the employ of someone else until he could send for them. Almost immediately, the Army transferred Emerson from St. Louis to Fort Jessup, in Louisianna. While in Louisiana, the doctor met Eliza Irene Sanford (known as Irene), whom he married in February 1838. In April of that year, Emerson sent for Dred and Harriet, who voluntarily traveled hundreds of miles to join the Emersons in a slave state. The four returned to Fort Snelling in October 1838. Enroute, Harriet gave birth to a daughter, Eliza, while on the Steamship Gipsey, on the Mississippi River, north of the 36th parallel and the Missouri state line. The assignment at Fort Snelling lasted until 1840.In May of 1840, the Army sent Emerson to Florida on a medical mission to care for soldiers fighting in the Seminole War. Concerned for his wife's welfare, Emerson sent Irene to live on her father's plantation, called California, in north St. Louis County and turned guardianship of Dred and Harriet over to him. Alexander Sanford owned four slaves and had no need for Dred's and Harriets' services, and hired them out to locals in Emerson's absence.John Emerson was honorably discharged from the military in 1842, and returned to St. Louis to start a private medical practice. He was unable to establish a successful business in the city, so he relocated permanently to Davenport, Iowa. On December 29, 1843, Dr. Emerson died of complications from tertiary syphilis, which was untreatable in the era before penicillin. It is unknown whether Dred and Harriet lived with the Emerson family in Iowa or remained behind in St. Louis. Dr. Emerson's Iowa estate (the documentation for which is missing or destroyed) apparently listed an unspecified number of slaves in its inventory, but the St. Louis estate did not.Irene returned to Missouri, where she and a baby daughter took up residence on her father's plantation. Dred Scott was hired out to Captain Henry Bainbridge, Irene's brother-in-law, then to Samuel Russell, owner of a wholesale grocery store in St. Louis; Harriet and Eliza's disposition during this period is unknown. Harriet gave birth to a second daughter, Lizzie, in 1845.In 1846, Dred Scott attempted to buy freedom for his wife and family from Irene for $300. The offer was refused, so Scott and Harriet attempted to sue for their emancipation in the St. Louis Circuit Court. [NB: A January 10, 1886, posthumous article about Dred Scott, published in the St. Louis Daily Globe Democrat, claims the Scotts were approached by two attorneys, Burd and Risk, in 1838, and urged to sue Dr. Emerson for their freedom on the grounds that Dred had lived in a free state and territory, and was therefore permitted to sue under Missouri state statute. The article claims Scott lost and was returned to Dr. Emerson. The Missouri Historical Society makes no mention of the attorneys or this earlier case, nor has other supporting documentation been found.]In the 1847 case Scott v. Emerson, (1847), against Dr. Emerson's widow, Scott claimed Mrs. Emerson was guilty of battery and that she imprisoned him and his family illegally, because they had gained their freedom while living in slave-free areas. Dred and Harriet's first attorney, Francis B. Murdoch, posted the required security on the Scott's behalf, but moved to California before the trail began. At this point, the children of Peter Blow, Scott's owner prior to Dr. Emerson, became involved in the freedom suits, providing both financial and legal assistance.Samuel Mansfield Bay, a former Missouri legislator and State Attorney General, became the Scott's counsel of record in June 1847. While the judge, Alexander Hamilton, was sympathetic toward emancipation issues, Bay was unable to prove that Mrs. Emerson was holding him as a slave. Taylor Blow, son of Peter Blow, testified that his father had sold Dred Scott to Dr. Emerson. Catherine Scott, wife of a Fort Snelling military officer, also testified that she had hired Harriet while Emerson was stationed in Fort Jessup, Louisiana. Unfortunately, the testimony failed to prove the connection between the Scott family and Irene Scott, who had yet to marry Emerson at the times discussed. Although Samuel Russell, who had hired Scott after the Emersons married, also spoke on the plaintiffs' behalf, his testimony was impeached on a technicality. The jury returned a verdict for Mrs. Emerson.Bay moved for a new trial at which he planned to present additional witnesses supporting Dred Scott's claims. The motion was granted, but due to errors (Dred Scott's new attorneys, Alexander Field and David Hall, approached the Missouri Supreme Court prematurely, and the case was remanded back to the original court), a heavy court schedule, a fire in the courthouse, and an outbreak of cholera, the trial didn't occur until 1850.In the interim, the widow Emerson moved to Massachusetts and married Dr. Calvin Chaffee, a prominent abolitionist who won election to Congress shortly after the couple's wedding.At some point, Irene Emerson (or Chaffee) attempted to distance herself from the legal proceedings, and transferred responsibility for hiring out the Blow family to the county sheriff. Charles Edmund LaBeaume, a St. Louis lawyer and member of the Blow family by marriage, hired the Scotts' in 1851 (they remained with LaBeaume for seven years).At the second trial, Field and Hall bolstered their case by providing an affidavit from Adeline Russell indicating she had made financial arrangements directly with Irene Emerson for the employ of Dred Scott. With the connection to the plaintiff and respondent established, the jury agreed Dred Scott and his family should be freed under the "once free, always free" doctrine. Sanford appealed to the Missouri Supreme Court, which reversed the lower court judgment by a vote of 2-1 in 1852.In 1853, friends of the Scott family suggested filing suit in the federal Circuit Court for the District of Missouri under the diversity clause (the diversity clause gives federal courts jurisdiction over cases between citizens of different states). Unfortunately, the Blow family could no longer afford to underwrite Dred Scott's legal expenses. Charles La Beaume took responsibility for filing the case and briefs in federal court himself, and persuaded his friend, Roswell M. Field (no relation to Alexander Field), to argue the case pro bono.At this point, Irene Emerson Chaffee apparently asked her brother, John Sanford, a New York businessman, to assume responsibility for the case. Sanford claimed to be the rightful owner of the Scott family, having allegedly purchased them directly from the late Dr. Emerson prior to his death. There are no papers or records indicating transfer of ownership, but Sanford may have had standing as executor of Dr. Emerson's estate, despite lying about ownership. Historians speculate Sanford's legal expenses may have been paid by his late wife's family, who were major slave holders in the state of Missouri.The federal suit was similar in most respects to the original litigation in 1846, except that the Scott's daughters were added as plaintiffs, and the family now requested damages in the amount of $9,000.The question of citizenship was originally raised in pretrial motions before the federal Circuit Court, when one of Sanford's attorneys, Hugh Garland, argued the court lacked jurisdiction because Dred Scott was not a citizen due to being a "negro of African descent." Field countered that Scott's ethnic heritage did not bar him from citizenship or the right to sue. Since this was an unsettled point of law, the court overruled Sanford, who then pled not guilty to Dred Scott's charges.Supreme Court CaseThe Circuit Court found in favor of Sanford, and Scott's attorney appealed to the US Supreme Court for the 1854 Term. Roswell requested Montgomery Blair, a St. Louis attorney living in Washington, DC, argue Dred Scott's case before the Court.The question before the Court was distilled to the constitutionality of the "once free, always free" doctrine.Montgomery Blair (Scott's attorney) argued that freedom based on residence in a free state or territory was permanent, and slavery did not reattach on return to a slave state. This ruling had stood in Missouri until the state supreme court had taken a partisan political stance in its 1852 majority opinion. He also stated that a "Negro of African descent" could be a citizen of the United States.The respondent's attorneys, Reverdy Johnson and Henry S. Geyer, argued the Congressional authority to relieve a slave-owner of his property in so-called free states and territories was unconstitutional under the Fifth Amendment Takings Clause. Their position was that Dred Scott was never free to begin with.The constitutional issues elevated the Dred Scott case to national prominence, and heightened tension between opposing interests.On March 6, 1857, Chief Justice Roger B. Taney delivered the 7-2 verdict of the Court. The majority held that "A free negro of the African race, whose ancestors were brought to this country and sold as slaves, is not a "citizen" within the meaning of the Constitution of the United States....Consequently, the special rights and immunities guarantied to citizens do not apply to them. And not being "citizens" within the meaning of the Constitution, they are not entitled to sue in that character in a court of the United States, and the Circuit Court has not jurisdiction in such a suit."Under Taney's interpretation, neither Dred Scott nor any other African-American, had standing to sue for his or her freedom; nor did the federal courts have jurisdiction to hear the cases. [This holding alone was extremely crippling to legal emancipation prior to Lincoln's signing of the Emancipation Proclamation.] Since African-Americans could not be citizens of the United States, the Court reasoned, they could also not claim to be citizens of any of its states or territories, barring them from pursuing justice in the state courts, as well. "The plaintiff having admitted, by his demurrer to the plea in abatement, that his ancestors were imported from Africa and sold as slaves, he is not a citizen of the State of Missouri according to the Constitution of the United States, and was not entitled to sue in that character in the Circuit Court."Further, Taney declared the Missouri Compromise unconstitutional as a state's rights issue, claiming Congress had no constitutional authority to restrict slave ownership among the states, or to deprive slave owners of their "property," once the federal territories became states: "The clause in the Constitution authorizing Congress to make all needful rules and regulations for the government of the territory and other property of the United States applies only to territory within the chartered limits of some one of the States when they were colonies of Great Britain, and which was surrendered by the British Government to the old Confederation of the States in the treaty of peace. It does not apply to territory acquired by the present Federal Government by treaty or conquest from a foreign nation.""During the time it remains a Territory, Congress may legislate over it within the scope of its constitutional powers in relation to citizens of the United States, and may establish a Territorial Government, and the form of the local Government must be regulated by the discretion of Congress, but with powers not exceeding those which Congress itself, by the Constitution, is authorized to exercise over citizens of the United States in respect to the rights of persons or rights of property.""Congress have no right to prohibit the citizens of any particular State or States from taking up their home there while it permits citizens of other States to do so. Nor has it a right to give privileges to one class of citizens which it refuses to another. The territory is acquired for their equal and common benefit, and if open to any, it must be open to all upon equal and the same terms."Every citizen has a right to take with him into the Territory any article of property which the Constitution of the United States recognizes as property."The Constitution of the United States recognizes slaves as property, and pledges the Federal Government to protect it. And Congress cannot exercise any more authority over property of that description than it may constitutionally exercise over property of any other kind."The act of Congress, therefore, prohibiting a citizen of the United States from taking with him his slaves when he removes to the Territory in question to reside is an exercise of authority over private property which is not warranted by the Constitution, and the removal of the plaintiff by his owner to that Territory gave him no title to freedom."Taney also put an end to the "once free, always free," doctrine replacing it with a concept more akin to "once owned, always owned," based on Fifth Amendment property protections."The plaintiff himself acquired no title to freedom by being taken by his owner to Rock Island, in Illinois, and brought back to Missouri. This court has heretofore decided that thestatus or condition of a person of African descent depended on the laws of the State in which he resided."It has been settled by the decisions of the highest court in Missouri that, by the laws of that State, a slave does not become entitled to his freedom where the owner takes him to reside in a State where slavery is not permitted and afterwards brings him back to Missouri."The Court affirmed the decision of the Missouri Supreme Court and found in favor of Sanford. The seven members voting against Dred Scott were all pro-slavery and had ties to the South.Justices Curtis and McLean dissented from the ruling, finding no constitutional grounds for prohibiting African-Americans from being citizens of the United States, and finding fault with Taney's contradictory claims that the Court lacked jurisdiction, while simultaneously adjudicating the case. When a court lacks jurisdiction, the case is supposed to be dismissed without a decision.Taney apparently hoped his ruling would settle the question of slave ownership and reduce mounting tensions between the southern states and northern abolitionists; however, historians often cite the Dred Scott decision as one of the major catalysts to the Civil War.EpilogueDred Scott almost had his happy ending despite the Supreme Court.Revelation that Congressman Calvin Chaffee's wife, Irene, owned the most famous slave in the United States, brought heavy criticism, both in the press and on the floors of Congress, for the hypocrisy of an abolitionist owning a slave. Chaffee immediately arranged for ownership of the Scott family to be transferred to the late Peter Blow's son, Taylor, who was a resident of Missouri. Under law, only a citizen of Missouri had the right to emancipate a slave in that state.Irene Chaffee, not satisfied with a nominal payment for the exchange, insisted Blow pay her back wages the Scotts earned during the seven years they lived with Charles LaBeaume, a sum she calculated at $750.00 (this was higher than the Scotts' market value had they been sold publicly). Blow paid the charge without complaint.May 26, 1857, Taylor Blow took the Scott family to the St. Louis County courthouse and had them emancipated.Dred Scott found work as a porter at Barnum's St. Louis Hotel, at Second and Walnut Streets in downtown St. Louis, and become something of a local celebrity. Unfortunately, he died of tuberculosis in September 1858, little more than a year after gaining his freedom.Harriet Scott outlived her husband by 18 years. Eliza Scott died of an unspecified cause at the age of 25, sometime around 1863. Lizzie Scott married and had two sons, only one of whom lived to adulthood.Although the case is published as Scott v. Sandford, the correct spelling of the defendant's last name was Sanford. The misspelling was the result of a clerical error that went undetected until sometime after the case was published.

What are hammurabis laws?

Answer 1The Code of Hammurabi is a set of 282 distinct laws carved into a large stele (carved rock pillar) and placed in the public square. These laws were created by King Hammurabi of Babylon. While the laws were rather crude by modern standards (such as the famous "eye for an eye") and discriminated between social classes, they set a new standard for the way laws would preserved and administered. Previously kings would make up laws as they went along. Subjects would be entirely dependent on a king's mercy or compassion to get justice as opposed to a legal standard upon which they could rely. The Code of Hammurabi made the law a thing extrinsic to the king and which would be known to the people at large. It was the first time that a legal code was made clear to all the people as an a priori measure.Answer 2The Law of Hammurabi, or Code of Hammurabi written c.1760 B.C. was the law of the King of Babylon and qualified as "law" even under the modern sense because of how it was presented. Elements of the law were:Authority:First the law begins by giving the authority by which King Hammurabi had the power to create, or invoke, the law. Quoting "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; that the 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."This type of "Declaration of Authority" is still required by most nations, the USA being one of them, and a "law" is deemed not valid without the statement of authority.Declaration of Acts and Punishments:The law also contains clear acts and punishments for those acts throughout, such as: "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." (a basic law against kidnapping) And my personal favorite, quote: "There is no 13th law because, then as now, the number 13 is considered unlucky."Closing Authority (and an interesting note):Hammurabi then closed the laws with the authority he was given, one specific note is made that is repeated in the US Constitution even, as quote: "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." The quote "Supreme law of the land" appears in the US Constitution, article 6. The Code of Hammurabi are basic laws that a King cannot even change because they were written into a stone (Basalt).Actual Text of the Code of HammurabiThe PrologueWhen 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 aind 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 in righteousness brought about the well-being of the oppressed.1. If any one ensnare another, putting a ban upon him, but he cannot 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 therefore; 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 receive 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.13. unlucky or evil number so no rule was written here.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 does not plant corn or sesame in the field, the debtor's contract is not weakened.53. If anyone 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 anyone 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 anyone 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.[The text for laws 66 through 99 is missing]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 takes 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 from 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 cannot consider the receipted 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 furnishes sixty ka of usakani-drink to . . . she shall receive fifty ka of corn at the harvest.112. If anyone 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 anyone 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 anyone 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 dies 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 anyone 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 anyone 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 anyone gives 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 turns it over for safe keeping without witness or contract, and if he to whom it was given denies it, then he has no legitimate claim.124. If anyone 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 anyone who has not lost his goods state that they have been lost, and make false claims: if he claims 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 anyone "point the finger" (slander) at a sister of a god or the wife of any one, and cannot 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 takes a woman to be his 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 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 anyone 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 anyone 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 wishes 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 offers 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 takes 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 have not been a careful mistress, have gadded about, have neglected her house and have belittled her husband, that woman shall be thrown 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 has 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 cannot hold the woman for it. But if the woman, before she entered the man's house, had contracted a debt, her creditor cannot 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 betroths a girl to his son, and his son has 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 betroths 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 anyone be guilty of incest with his mother after his father, both shall be burned.158. If anyone 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 anyone, 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 brings chattels into the house of his father-in-law, and pays 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 brings chattels into his father-in-law's house and pay the "purchase price," if then his friend slanders 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' 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 desires 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 bears 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 bears 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 enters 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 cannot 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 gives his daughter by a concubine a dowry, and a husband, and a deed; if then her father dies, 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 cannot 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, cannot be demanded back.188. If an artisan has undertaken to rear a child and teaches him his craft, he cannot 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 gives 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 strikes 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.197. If he breaks 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.201. If he knocks out the teeth of a freed man, he shall pay one-third of a gold mina.202. If any one strikes 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 strikes the body of another free-born man or equal rank, he shall pay one gold mina.204. If a freed man strikes 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 dies 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 strikes a free-born woman so that she loses her unborn child, he shall pay ten shekels for her loss.210. If the woman dies, his daughter shall be put to death.211. If a woman of the free class loses her child by a blow, he shall pay five shekels in money.212. If this woman dies, he shall pay half a mina.213. If he strikes the maid-servant of a man, and she loses her child, he shall pay two shekels in money.214. If this maid-servant dies, 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 someone, 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 heals 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 anyone 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 someone 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 someone, 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 kills the son of the owner the son of that builder shall be put to death.231. If it kills a slave of the owner, then he shall pay slave for slave to the owner of the house.232. If it ruins 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 someone, 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 builds 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 someone, 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 hires 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 anyone impresses an ox for forced labor, he shall pay one-third of a mina in money.242. If anyone hires 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 anyone hires an ox or an ass, and a lion kill it in the field, the loss is upon its owner.245. If anyone 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 anyone hire an ox, and put out its eye, he shall pay the owner one-half of its value.248. If anyone 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 anyone 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) someone push it, and kill it, the owner can set up no claim in the suit (against the hirer).251. If an ox is 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 kills a man's slave, he shall pay one-third of a mina.253. If anyone 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 steals 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 anyone hires a field laborer, he shall pay him eight gur of corn per year.258. If anyone hires an ox-driver, he shall pay him six gur of corn per year.259. If anyone steals a water-wheel from the field, he shall pay five shekels in money to its owner.260. If anyone steals a shadduf (used to draw water from the river or canal) or a plow, he shall pay three shekels in money.261. If anyone hires a herdsman for cattle or sheep, he shall pay him eight gur of corn per annum.262. If anyone, a cow or a sheep . . .263. If a man kills 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 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 anyone hires an ox for threshing, the amount of the hire is twenty ka of corn.269. If he hires an ass for threshing, the hire is twenty ka of corn.270. If he hires a young animal for threshing, the hire is ten ka of corn.271. If anyone hires oxen, cart and driver, he shall pay one hundred and eighty ka of corn per day.272. If anyone hires a cart alone, he shall pay forty ka of corn per day.273. If anyone 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 anyone hire a skilled artisan, 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 rope maker four gerahs, of . . . gerahs, of a mason . . . gerahs per day.275. If anyone hire a ferryboat, he shall pay three gerahs in money per day.276. If he hires a freight-boat, he shall pay two and one-half gerahs per day.277. If anyone hires a ship of sixty gur, he shall pay one-sixth of a shekel in money as its hire per day.278. If anyone 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 anyone 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 says to his master: "You are not my master," if they convict him his master shall cut off his ear.

What states are 57 foot trailers legal?

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