THE JUDGMENT OF THE ORDALİ IN THE FIRST WRITTEN LAW OF MESOPOTAMIA AND ITS REFLECTIONS ON OTHER CULTURES

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Makale detayları

THE JUDGMENT OF THE ORDALİ IN THE FIRST WRITTEN LAW OF MESOPOTAMIA AND ITS REFLECTIONS ON OTHER CULTURES

Yazarlar:

N.A.

Yayıncı:

Dicle University

Ana Başlıklar:

Hukuk | Toplum ve Sosyo-Yasal Araştırma

Dergi:

Dicle Üniversitesi Hukuk Fakültesi Dergisi Vol.29 Issue 50, pp.125-150

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

İngilizce

Document ID (Org No.):

2001325244

pISSN:

1300-2929

Anahtar kelimeler:

Özet:

 Ordali, derived from the words Ordal in English and Urteil in German, meaning judgment, is a method of throwing people into the raging water to find out whether the accused are guilty or not. In the trial conducted under the control of the administrators, under the control of the temple and under the supervision of the judges, those who were thrown into the raging waters and crossed the river without drowning were considered innocent, and those who could not cross the river and drowned were considered guilty. It is understood that this form of judgment, which was applied for the first time in the world on the Tigris and Euphrates rivers in Mesopotamia, actually turned into a form of divine judgment originating from the idea that these two rivers that give life to the region can only cleanse the evil criminals with their waters. We encounter the first information about the river ordali in the Urukagina laws, known as the earliest laws. In the 6th article of the Urukagina laws, it is stated that previously women were owned by two men without punishment, but now such women are thrown into the water ordali. In the Ur-Nammu laws, we see the practice of throwing into the river in cases of magic and adultery. In Article 10, if a man accuses a man of witchcraft, the accused man is taken to the river god and thrown into the river. In the laws of Ana Ittishu in Mesopotamia, in Article 1, if a woman hates her husband and tells him that you are not my husband, that woman will be thrown into the river. According to Article 28 of the Eşnunna law, the penalty for a married woman who commits adultery is death. We can also see some different practices in the laws of Hammurabi, which are the most detailed among the Mesopotamian laws. According to Article 132 of the Code of Hammurabi, if a mans wife is accused of adultery by another man and is caught sleeping with a man, they are thrown into the water together. In the laws of Hammurabi, the important reasons for a woman to be thrown into the river include not keeping her house in order, not protecting her husbands property, speaking badly about her husband, or being a street-loving person. Again, in Article 2 of the Code of Hammurabi, the harshness of the decisions for river trials, especially regarding witchcraft and slander, is striking. In the Middle Assyrian Laws, the practice of throwing into water was also practiced in case of adultery. Article 17 states that if a man accuses a married woman of adultery and there is no witness, the man who slandered will be thrown into the water just as the woman who was slandered will be thrown into the water. Likewise, the practice of river ordal continued in the Neo-Assyrian Period. The most important cities in Mesopotamia where river ordal was made the cities of Hit, famous for its oil spills, and Sippar, the cult center of the god Shamash, to whom Hammurabi attributed his laws. We learn from written sources that river ordal was also practiced in Anatolia, which was influenced by Mesopotamia. We also encounter some practices reminiscent of ordali on the Nile River, which gave life to Egypt. Although the application of River Ordali is not directly encountered in Greek and Roman cultures, it is seen that river gods and water resources have an important place in some legal practices and decisions due to the influence of Mesopotamia.

 Ordali, derived from the words Ordal in English and Urteil in German, meaning judgment, is a method of throwing people into the raging water to find out whether the accused are guilty or not. In the trial conducted under the control of the administrators, under the control of the temple and under the supervision of the judges, those who were thrown into the raging waters and crossed the river without drowning were considered innocent, and those who could not cross the river and drowned were considered guilty. It is understood that this form of judgment, which was applied for the first time in the world on the Tigris and Euphrates rivers in Mesopotamia, actually turned into a form of divine judgment originating from the idea that these two rivers that give life to the region can only cleanse the evil criminals with their waters. We encounter the first information about the river ordali in the Urukagina laws, known as the earliest laws. In the 6th article of the Urukagina laws, it is stated that previously women were owned by two men without punishment, but now such women are thrown into the water ordali. In the Ur-Nammu laws, we see the practice of throwing into the river in cases of magic and adultery. In Article 10, if a man accuses a man of witchcraft, the accused man is taken to the river god and thrown into the river. In the laws of Ana Ittishu in Mesopotamia, in Article 1, if a woman hates her husband and tells him that you are not my husband, that woman will be thrown into the river. According to Article 28 of the Eşnunna law, the penalty for a married woman who commits adultery is death. We can also see some different practices in the laws of Hammurabi, which are the most detailed among the Mesopotamian laws. According to Article 132 of the Code of Hammurabi, if a mans wife is accused of adultery by another man and is caught sleeping with a man, they are thrown into the water together. In the laws of Hammurabi, the important reasons for a woman to be thrown into the river include not keeping her house in order, not protecting her husbands property, speaking badly about her husband, or being a street-loving person. Again, in Article 2 of the Code of Hammurabi, the harshness of the decisions for river trials, especially regarding witchcraft and slander, is striking. In the Middle Assyrian Laws, the practice of throwing into water was also practiced in case of adultery. Article 17 states that if a man accuses a married woman of adultery and there is no witness, the man who slandered will be thrown into the water just as the woman who was slandered will be thrown into the water. Likewise, the practice of river ordal continued in the Neo-Assyrian Period. The most important cities in Mesopotamia where river ordal was made the cities of Hit, famous for its oil spills, and Sippar, the cult center of the god Shamash, to whom Hammurabi attributed his laws. We learn from written sources that river ordal was also practiced in Anatolia, which was influenced by Mesopotamia. We also encounter some practices reminiscent of ordali on the Nile River, which gave life to Egypt. Although the application of River Ordali is not directly encountered in Greek and Roman cultures, it is seen that river gods and water resources have an important place in some legal practices and decisions due to the influence of Mesopotamia.

 Ordali, derived from the words Ordal in English and Urteil in German, meaning judgment, is a method of throwing people into the raging water to find out whether the accused are guilty or not. In the trial conducted under the control of the administrators, under the control of the temple and under the supervision of the judges, those who were thrown into the raging waters and crossed the river without drowning were considered innocent, and those who could not cross the river and drowned were considered guilty. It is understood that this form of judgment, which was applied for the first time in the world on the Tigris and Euphrates rivers in Mesopotamia, actually turned into a form of divine judgment originating from the idea that these two rivers that give life to the region can only cleanse the evil criminals with their waters. We encounter the first information about the river ordali in the Urukagina laws, known as the earliest laws. In the 6th article of the Urukagina laws, it is stated that previously women were owned by two men without punishment, but now such women are thrown into the water ordali. In the Ur-Nammu laws, we see the practice of throwing into the river in cases of magic and adultery. In Article 10, if a man accuses a man of witchcraft, the accused man is taken to the river god and thrown into the river. In the laws of Ana Ittishu in Mesopotamia, in Article 1, if a woman hates her husband and tells him that you are not my husband, that woman will be thrown into the river. According to Article 28 of the Eşnunna law, the penalty for a married woman who commits adultery is death. We can also see some different practices in the laws of Hammurabi, which are the most detailed among the Mesopotamian laws. According to Article 132 of the Code of Hammurabi, if a mans wife is accused of adultery by another man and is caught sleeping with a man, they are thrown into the water together. In the laws of Hammurabi, the important reasons for a woman to be thrown into the river include not keeping her house in order, not protecting her husbands property, speaking badly about her husband, or being a street-loving person. Again, in Article 2 of the Code of Hammurabi, the harshness of the decisions for river trials, especially regarding witchcraft and slander, is striking. In the Middle Assyrian Laws, the practice of throwing into water was also practiced in case of adultery. Article 17 states that if a man accuses a married woman of adultery and there is no witness, the man who slandered will be thrown into the water just as the woman who was slandered will be thrown into the water. Likewise, the practice of river ordal continued in the Neo-Assyrian Period. The most important cities in Mesopotamia where river ordal was made the cities of Hit, famous for its oil spills, and Sippar, the cult center of the god Shamash, to whom Hammurabi attributed his laws. We learn from written sources that river ordal was also practiced in Anatolia, which was influenced by Mesopotamia. We also encounter some practices reminiscent of ordali on the Nile River, which gave life to Egypt. Although the application of River Ordali is not directly encountered in Greek and Roman cultures, it is seen that river gods and water resources have an important place in some legal practices and decisions due to the influence of Mesopotamia.

 Yargılama anlamında İngilizcede Ordal ve Almancada Urteil kelimelerinden türetilmiş olan ordali, suçlananların suçlu olup olmadıklarını anlayabilmek üzere insanları azgın suya atma yöntemidir. Yönetiçilerin kontrolüyle, tapınak denetiminde ve hakimlerin gözetiminde yapılan yargılamada azgın sulara atılanlardan ırmağı boğulmadan geçenler suçsuz, geçemeyerek boğulanlar ise suçlu sayılmıştır. Dünyada ilk defa Mezopotamyada Dicle ve Fırat ırmaklarında uygulanan bu yargılama biçiminin aslında bölgeye hayat veren bu iki ırmağın kötülükleri de suçluları ancak sularıyla temizleyebileceği düşüncesinden kaynaklanmış bir ilahi yargılama biçimine dönüştüğü anlaşılmaktadır. En erken kanun olarak bilinen Urukagina kanunlarında nehir ordali ile ilgili ilk bilgiler ile karşılaşmaktayız. Urukagina kanunlarının 6. maddesinde önceleri kadınlar ceza görmeden iki erkek tarafından sahipleniyorken şimdi böyle kadınlar suya atılırlar ordali denilmektedir. Ur-Nammu kanunlarında büyü ve zina hususunda nehre atılma uygulamasını görmekteyiz. Madde 10da eğer bir adam, bir adamı büyücülükle suçlarsa, suçlanan adam nehir tanrısına götürülerek nehre atılır.. Mezopotamyada Ana İttişu kanunlarında madde1de eğer bir kadın, kocasından nefret eder ve ona benim kocam değilsin diyorsa, o kadın nehre atılacaktır. Eşnunna kanunun 28. maddesine göre ise zina yapan evli kadının cezası ölümdür denilmektedir. Mezopotamya kanunları içerisinde en ayrıntı veren Hammurabi kanunlarında farklı bazı uygulamaları da görebilmekteyiz. Hammurabi kanunlarının 132. maddesinde eğer bir adamın karısı başka bir erkek tarafından zina ile suçlandığında, bir erkekle yatarken yakalanırsa birlikte suya atılırlar. Hammurabi kanunlarında ayrıca kadının evinin düzenini sağlamaması, kocasının malını korumaması, kocası için kötü sözler sarf etmesi veya sokağa düşkün bir kişi olması da nehre atılması için önemli sebepler olarak gösterilmiştir. Yine Hammurabi kanununun 2. maddesinde özellikle büyücülük ve iftira konusunda nehir yargılaması için kararların sertliği dikkat çekicidir. Orta Asur Kanunlarında da zina durumunda suya atılma uygulaması gerçekleştirilmektedir. Madde17de eğer bir adam evli bir kadını zinayla suçlarsa ve şahidi yoksa, iftira atılan kadın gibi iftirayı atan adam da suya atılacaktır. Aynı şekşlde Yeni Asur Döneminde de nehir ordalı uygulaması devam etmektedir. Mezopotamyada nehir ordalinin yapıldığı en önemli kentler petrol sızıntılarıyla ünlü Hit ve Hammurabinin kanunlarını atfetiği tanrı Şamaşın kült merkezi Sippar kentleri olmuştur. Mezopotamyadan etkilenen Anadoluda da nehir ordalinin uygulandığını yazılı kaynaklardan öğrenmekteyiz. Mısıra hayat veren Nil Nehrinde de ordaliyi anımsatan bazı uygulamalar ile karşılaşmaktayız. Grek ve Roma kültürlerinde doğrudan Nehir Ordali uygulaması ile karşılaşılmasa da Mezopotamya etkisiyle nehir tanrıları ve su kaynaklarının bazı hukuk uygulamaları ve kararlarda önemli yer tuttuğu görülmektedir.

Makale detayları

THE JUDGMENT OF THE ORDALİ IN THE FIRST WRITTEN LAW OF MESOPOTAMIA AND ITS REFLECTIONS ON OTHER CULTURES

Yazarlar:

N.A.

Yayıncı:

Dicle University

Ana Başlıklar:

Hukuk | Toplum ve Sosyo-Yasal Araştırma

Dergi:

Dicle Üniversitesi Hukuk Fakültesi Dergisi Vol.29 Issue 50, pp.125-150

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

İngilizce

Document ID (Org No.):

2001325244

pISSN:

1300-2929

River Ordali

law

Mesopotamia

Urukagina

Hammurabi

Anatolia

Egypt

Greece and RomeNehir Ordali

hukuk

Mezopotamya

Urukagina

Hammurabi

Anadolu

Mısır

Grek ve Roma

Sayı

Makale detayları

Yazarlar: N.A.

Yayıncı: Dicle University

Ana Başlıklar: Hukuk | Toplum ve Sosyo-Yasal Araştırma

Dergi: Dicle Üniversitesi Hukuk Fakültesi Dergisi Vol.29 Issue 50, pp.125-150

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: İngilizce

Document ID (Org No.): 2001325244

pISSN: 1300-2929

Sayı

Yazarlar:

N.A.

Yayıncı:

Dicle University

Ana Başlıklar:

Hukuk | Toplum ve Sosyo-Yasal Araştırma

Dergi:

Dicle Üniversitesi Hukuk Fakültesi Dergisi Vol.29 Issue 50, pp.125-150

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

İngilizce

Document ID (Org No.):

2001325244

pISSN:

1300-2929