A History of Ancient Near Eastern Law

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snake while pronouncing the name of his enemy, he is to be killed

(170). Both cases accord with the Constitution of Telipinu, section

50, which provides that perpetrators of sorcery are to be brought to

the palace gate.

8.2.1.6 Justifiable Homicide

8.2.1.6.1 HL 37 deals with the abduction of a woman—apparently

a familiar practice, as HL 28 shows. The culprit must reckon with

the vengeance of her family and therefore flees in the company of

several friends. The family gives chase with its supporters, in order

to free the woman. Should a fight ensue and one of the abductors

be killed, there is no punishment if the killer calls out, “You have

become a wolf.”^92 This formula emphasizes that the conduct of the

abductor and his friends is outside the law and therefore not pro-

tected by it.

8.2.1.6.2 Supporters also appear in a dispute between plaintiffand

defendant before the court (HL 38). Apparently, in this case, they

have engaged themselves too forcefully on their party’s behalf, and

one of the litigants becomes enraged and kills the trouble-maker.

There are no legal consequences; disruption of court proceedings are

not to be tolerated.^93

8.2.1.7 Sacral Offenses

8.2.1.7.1 Someone who, without right, enters the house of a sup-

posed debtor and tries to seize bread or wine, infringes sacred space,

making the house ritually unclean. He must give a purification offering

and may not enter the house for a year (HL 164–65).^94

8.2.1.7.2 One who plows a sowed field and sows his own seed was,

in earlier law, torn apart by oxen, who were then also put to death.

In the reformed law, it is sufficient for the man to be ritually purified

by bringing a sacrificial offering (HL 166–67).

(^92) Haase, “Zur Bedeutung.. .,” 251–53; “Überlegungen zur unerlaubten.. .,” 44;
Weitenberg, “ ‘To Become a Wolf’...”
(^93) Haase, “Zur Bedeutung.. .,” 251–53.
(^94) Haase, “Eine Grenzstreitigkeit...”
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