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Spoke 12: The Biblewheel and The 12th Century
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The Lombard Bankers
The 12th chapter of the 12th book of the Bible is focused on the Temple treasury, focused on repairing the breaches of the temple the house of the LORD as ordered by Jehoash/Joash the king of Judah. The rest of the treasure was sent to Hazael the king of Syria which agreed from invading Judah.
Also the 12th apostle was Judas Iscariot who was in charge of the treasury.
In the 12th century the Lombard League was formed in retaliation against Frederick Barbarossa the Holy Roman Emperor. Lombard banks were established. The name Lombard became synonymous to bankers, although the original meaning was those having long beards. The following is a history on European banking.
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https://en.wikipedia.org/wiki/Lombard_League
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The Lombard Bankers
The 12th chapter of the 12th book of the Bible is focused on the Temple treasury, focused on repairing the breaches of the temple the house of the LORD as ordered by Jehoash/Joash the king of Judah. The rest of the treasure was sent to Hazael the king of Syria which agreed from invading Judah.
Also the 12th apostle was Judas Iscariot who was in charge of the treasury.
In the 12th century the Lombard League was formed in retaliation against Frederick Barbarossa the Holy Roman Emperor. Lombard banks were established. The name Lombard became synonymous to bankers, although the original meaning was those having long beards. The following is a history on European banking.
| Religion and banking: 12th - 13th century | ||
| The Christian prohibition on usury eventually provides an opportunity for bankers of another religion. European prosperity needs finance. The Jews, barred from most other forms of employment, supply this need. But their success, and their extreme visibility as a religious sect, brings dangers. The same is true of another group, the knights Templar, who for a few years become bankers to the mighty. They too, an exclusive sect with private rituals, easily fall prey to rumour, suspicion and persecution (see Templars in Europe). The profitable business of banking transfers into the hands of more ordinary Christian folk - first among them the Lombards. | ||
| Bankers to Europe's kings: 13th - 14th century | ||
| During the 13th century bankers from north Italy, collectively known as Lombards, gradually replace the Jews in their traditional role as money-lenders to the rich and powerful. The business skills of the Italians are enhanced by their invention of double-entry book-keeping. Creative accountancy enables them to avoid the Christian sin of usury; interest on a loan is presented in the accounts either as a voluntary gift from the borrower or as a reward for the risk taken. Siena and Lucca, Milan and Genoa all profit from the new trade. But Florence takes the lion's share. | ||
| Florence is well equipped for international finance thanks to its famous gold coin, the florin. First minted in 1252, the florin is widely recognized and trusted. It is the hard currency of its day. By the early 14th century two families in the city, the Bardi and the Peruzzi, have grown immensely wealthy by offering financial services. They arrange for the collection and transfer of money due to great feudal powers, in particular the papacy. They facilitate trade by providing merchants with bills of exchange, by means of which money paid in by a debtor in one town can be paid out to a creditor presenting the bill somewhere else (a principle familiar now in the form of a cheque). | ||
| The ability of the Florentine bankers to fulfil this service is shown by the number of Bardi branches outside Italy. In the early 14th century the family has offices in Barcelona, Seville and Majorca, in Paris, Avignon, Nice and Marseilles, in London, Bruges, Constantinople, Rhodes, Cyprus and Jerusalem. To add to Florence's sense of power, many of Europe's rulers are heavily in debt to the city's bankers. Therein, in the short term, lies the bankers' downfall. | ||
| In the 1340s Edward III of England is engaged in the expensive business of war with France, at the start of the Hundred Years' War. He is heavily in debt to Florence, having borrowed 600,000 gold florins from the Peruzzi and another 900,000 from the Bardi. In 1345 he defaults on his payments, reducing both Florentine houses to bankruptcy. Florence as a great banking centre survives even this disaster. Half a century later great fortunes are again being made by the financiers of the city. Prominent among them in the 15th century are two families, the Pazzi and the Medici. http://www.historyworld.net/wrldhis/PlainTextHistories.asp?ParagraphID=gkl | ||
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Lombard League
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The Lombard League (Italian and Lombard: Lega Lombarda) was a medieval alliance formed in 1167,[1] supported by the Pope, to counter the attempts by the Hohenstaufen Holy Roman Emperors to assert influence over the Kingdom of Italy as a part of the Holy Roman Empire. At its apex, it included most of the cities of Northern Italy, but its membership changed with time. With the death of the third and last Hohenstaufen emperor, Frederick II, in 1250, it became obsolete and was disbanded.
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History[edit]
The association succeeded the Veronese League, established in 1164 by Verona, Padua, Vicenza, and the Republic of Venice, after Emperor Frederick I Barbarossa had claimed direct Imperial control over Italy at the 1158 Diet of Roncaglia and began to replace the Podestà magistrates by his own commissioners. It was backed by Pope Alexander III (the town of Alessandria was named in his honour), who also wished to see Frederick's power in Italy decline.[2] Formed at Pontida on 1 December[citation needed] 1167, the Lombard League included—beside Verona, Padua, Vicenza and Venice—cities like Crema, Cremona, Mantua, Piacenza, Bergamo, Brescia, Milan, Genoa, Bologna, Modena, Reggio Emilia, Treviso, Vercelli, Lodi, Parma, Ferrara and even some lords, such as the Marquis Malaspina and Ezzelino da Romano.
Though not a declared separatist movement, the League openly challenged the emperor's claim to power (Honor Imperii). Frederick I strived against the cities, especially Milan, which already had been occupied and devastated in 1162. He nevertheless was no longer able to play off the cities against each other. At the Battle of Legnano on 29 May 1176, the emperor's army finally was defeated. The Treaty of Venice, which took place in 1177, established a six-year truce from August, 1178 to 1183, when in the Peace of Constance a compromise was found where after the Italian cities agreed to remain loyal to the Holy Roman Empire but retained local jurisdiction and droit de régale over their territories. Among the League's members, Milan, now favoured by the emperor, began to take a special position, which sparked conflicts mainly with the citizens of Cremona.
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The Lombard League was renewed several times and upon the death of Frederick's son Emperor Henry VI in 1197 once again gained prestige, while Henry's minor son Frederick II, elected King of the Romans, had to fight for the Imperial throne against his Welf rival Otto IV. In 1226 Frederick, sole king since 1218 and emperor since 1220, aimed to convene the Princes in Italy in order to prepare the Sixth Crusade.
The efforts of Emperor Frederick II to gain greater power in Italy were aborted by the cities, which earned the League an Imperial ban. The emperor's measures included the taking of Vicenza and his victory in the 1237 Battle of Cortenuova which established the reputation of the Emperor as a skillful strategist.[2] Nevertheless, he misjudged his strength, rejecting all Milanese peace overtures and insisting on unconditional surrender. It was a moment of grave historic importance, when Frederick's hatred coloured his judgment and blocked all possibilities of a peaceful settlement. Milan and five other cities withstood his attacks, and in October 1238 he had to unsuccessfully raise the siege of Brescia.
The Lombard League once again receiving papal support by Pope Gregory IX, who excommunicated Frederick II in 1239,[3] and effectively countered the emperor's efforts. During the 1248 Siege of Parma, the Imperial camp was assaulted and taken, and in the ensuing battle the Imperial side was routed. Frederick II lost the Imperial treasure and with it any hope of maintaining the impetus of his struggle against the rebellious communes and against the pope. The League was dissolved in 1250 when Frederick II died. Under his later successors the Empire exerted much less influence on Italian politics.
The civil government[edit]
In addition of being a military alliance, the Lombard League was one of the first examples of confederal system in the world of communes. Indeed, the League had a distinct council of its members, called Universitas, consisting of representatives appointed by individual municipalities, and which voted by majority in various fields (such as the admission of new members, war and peace with the Emperor), powers that grew more and more with the years, so that the university obtained regulatory, tax and judicial power, a system comparable to that of a present-day republic.[4]
In the first period of the League the communes had little to do with confederal affairs, and the members of the Universitas were independent; in the second period the municipalities gained some influence but, as a counterweight, members was more involved in the municipal council policy. In addition, the League abolished the duties,with the creation of a customs union.[4]
See also[edit]
- Pontida's Oath
- Stadtrecht (Town Rights)
- Städtebund (Town League)
- Guelphs and Ghibellines
- Old Swiss Confederacy
- Lusatian League
- Décapole
- Hanseatic League
- Ariberto da Intimiano
https://en.wikipedia.org/wiki/Lombard_League
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Lombard banking
Lombard banking was a mount of piety style of pawn shop in the Middle Ages, a type of banking that originated in prosperous Northern Italy, called Lombardy as a whole during the Middle Ages. The term was sometimes used in a derogatory sense, and some were accused of usury.
Contents
History[edit]
A Christian prohibition on profit from money without working made banking sinful. Though Pope Leo the Great forbade charging interest on loans by canon law, it was not forbidden to take collateral on loans. Pawn shops thus operate on the basis of a contract that fixes in advance the "fine" for not respecting the nominal term of the "interest free" loan, or alternatively, may structure a sale-repurchase by the "borrower", where the interest is implicit in the repurchase price. Similar conventions exist in modern Islamic banking. Various ways around the prohibition were devised, so that the lowly pawnshop contractors could bundle their risk and investment for larger undertakings. Christianity and Judaism generally ban usury, but allow usury towards those outside their faith. Thus Christians could lend to Jews and vice versa. The only real necessity for a young man who desired a future in the financial world of the Middle Ages was the ability to read and write; the methods used for bookkeeping were carefully kept within families and slowly spread along trade routes. Therefore, this knowledge was available most readily to Jesuits and Jews, who consequently played a major role in European finance. Later the Jesuits took the role of go-between with heads of state, while the Jews manned the low-end pawnshops.[citation needed] This explains the disproportionately large share of Jews in the goldsmith trade and early diamond market (diamonds being a lightweight alternative to gold).
It comes as no surprise that the pawn shops of Rome were the most prosperous of all, especially in the 16th century under Popes Pius IV and Sixtus V. This Italian "Lombard" pawn shop method became famous. The use of the term "Lombard" for pawn shop grew slowly from city to city and became prevalent in Cahors, southern France,[citation needed] from where the Christian Cahorsins moved as far north as London[1] and Amsterdam in the 13th century; at the latter, they were called Cahorsijnen, Cawarsini or Coarsini.[2]
15th and 16th centuries[edit]
In France the Lombards became synonymous with the Cahorsins. Most European cities still have a street named Lombard Street after the pawn shop that once resided there. In Dutch, the name for a pawn shop is still lommerd, and the same etymology persists in the names of various banks (unless named after some family). In Ukrainian, Polish and Russian, a pawn shop is called simply lombard.
17th and 18th centuries[edit]
The near-monopoly position of the Lombards in finance became less prominent as various Protestant factions after the Reformation. In the 18th century many bankers and shipping agents were Quakers. Though the pawnshops were no longer manned by Jews and/or Jesuits, they were more and more often called Lombard houses, and most major port cities still have a "Lombard Street" or "Lombard Alley" today. American examples are San Francisco, New Orleans, Boston, Baltimore, and Philadelphia. The term "Lombard" for pawnshop (or pawnshop owner) was in use well into the late 18th century, thus many of these streets were named with the establishment of shipping agents in those towns.
Modern day[edit]
The practice of Lombard credit is still commonly used in central banking, where central banks lend against marketable securities, such as government bonds. Modern repo (repurchase-sale transactions) are also forms of Lombard lending: one bank sells marketable securities to another (at a discount), with an agreement to repurchase the securities (typically at par) in a fixed period of time. Although the legal documentation of the transaction is that of a sale and subsequent repurchase, the substance of the transaction is a secured loan (and under most accounting standards, will be treated as a loan). Pawn shops in many countries and languages are often still referred to as Lombards.
See also[edit]
| Comparing 2Kings the 12th Book of the 1st Cycle with the 12th Century |
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| 2Kings 12 - Listen
1 In the seventh year of Jehu Jehoash began to reign; and forty years reigned he in Jerusalem. And his mother's name [was] Zibiah of Beersheba. 2 And Jehoash did [that which was] right in the sight of the LORD all his days wherein Jehoiada the priest instructed him. 3 But the high places were not taken away: the people still sacrificed and burnt incense in the high places. 4 And Jehoash said to the priests, All the money of the dedicated things that is brought into the house of the LORD, [even] the money of every one that passeth [the account], the money that every man is set at, [and] all the money that cometh into any man's heart to bring into the house of the LORD, 5 Let the priests take [it] to them, every man of his acquaintance: and let them repair the breaches of the house, wheresoever any breach shall be found. 6 But it was [so, that] in the three and twentieth year of king Jehoash the priests had not repaired the breaches of the house. 7 Then king Jehoash called for Jehoiada the priest, and the [other] priests, and said unto them, Why repair ye not the breaches of the house? now therefore receive no [more] money of your acquaintance, but deliver it for the breaches of the house. 8 And the priests consented to receive no [more] money of the people, neither to repair the breaches of the house. 9 But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the LORD: and the priests that kept the door put therein all the money [that was] brought into the house of the LORD. 10 And it was [so], when they saw that [there was] much money in the chest, that the king's scribe and the high priest came up, and they put up in bags, and told the money that was found in the house of the LORD. 11 And they gave the money, being told, into the hands of them that did the work, that had the oversight of the house of the LORD: and they laid it out to the carpenters and builders, that wrought upon the house of the LORD, 12 And to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair [it]. 13 Howbeit there were not made for the house of the LORD bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money [that was] brought into the house of the LORD: 14 But they gave that to the workmen, and repaired therewith the house of the LORD. 15 Moreover they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen: for they dealt faithfully. 16 The trespass money and sin money was not brought into the house of the LORD: it was the priests'. 17 Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem. 18 And Jehoash king of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things, and all the gold [that was] found in the treasures of the house of the LORD, and in the king's house, and sent [it] to Hazael king of Syria: and he went away from Jerusalem. 19 And the rest of the acts of Joash, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah? 20 And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla. 21 For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died; and they buried him with his fathers in the city of David: and Amaziah his son reigned in his stead. |
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| Comparing the 12th chapter of John with the 12th Century |
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| John 12 - Listen 1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, Simon's [son], which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always. 9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 10 But the chief priests consulted that they might put Lazarus also to death; 11 Because that by reason of him many of the Jews went away, and believed on Jesus. 12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed [is] the King of Israel that cometh in the name of the Lord. 14 And Jesus, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and [that] they had done these things unto him. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. 20 And there were certain Greeks among them that came up to worship at the feast: 21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will [my] Father honour. 27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. 28 Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again. 29 The people therefore, that stood by, and heard [it], said that it thundered: others said, An angel spake to him. 30 Jesus answered and said, This voice came not because of me, but for your sakes. 31 Now is the judgment of this world: now shall the prince of this world be cast out. 32 And I, if I be lifted up from the earth, will draw all [men] unto me. 33 This he said, signifying what death he should die. 34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. 37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with [their] eyes, nor understand with [their] heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him. 42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess [him], lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God. 44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45 And he that seeth me seeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. |
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