Soru

In the study of early Mesopotamian legal systems, scholars have long debated the exact function of the celebrated Code of Hammurabi, a massive diorite stele inscribed with hundreds of conditional legal provisions. Early twentieth-century historians predominantly viewed the stele as a statutory code in the modern sense—a comprehensive set of rules intended to be strictly applied by judges to resolve disputes. According to this traditional view, the text served as a prescriptive legislative document that standardized legal practice across the diverse territories of the Babylonian empire, bringing disparate regional customs under a unified legal framework.

However, more recent historiography has cast significant doubt on this interpretation. Modern Assyriologists note a glaring inconsistency: the myriad of surviving cuneiform court records from the Old Babylonian period almost never cite the Code of Hammurabi. Furthermore, the judgments rendered in those everyday records frequently do not align with the specific penalties prescribed on the stele. Instead, the surviving trial documents reflect a functional legal practice governed largely by local custom, oral tradition, and the discretionary wisdom of municipal magistrates.

If the stele was not a binding legal code to be consulted in court, what purpose did it serve? A growing consensus among contemporary scholars suggests that the monument was fundamentally a piece of royal propaganda, an ideological treatise designed to project the image of Hammurabi as a divine king of justice. The specific "laws" inscribed on the monument were likely not rigid statutes but rather idealized scholastic examples of the king’s wisdom—literary exercises demonstrating his ability to maintain cosmic order, protect the vulnerable, and establish truth. Thus, when a Babylonian judge rendered a decision, he was not consulting a codified rulebook. Rather,

Which of the following most logically completes the passage's final sentence?