Friday, October 30, 2009
Elections Competency is a sign of Good Government.
Full ViewRules for Ethiopia's 2010 Elections; How to stabilise Horn of Africa; From:
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Dear Patriotic Global Citizens, Friends of African Union and Ethiopia:
Good governance is about implementing a system of administration, that is competitive, fair, just and that promotes choice, competency, transparency and accountability and excellence.
Good Governance is not an end in itslef but a process of achieving a means of improving social, economic, ecological life of citizens and the larger society.
These are words associated with clarity of goals, objectives, good practices, improvement protocol and most of all the ability to learn from experiences and improve on a continuous basis via evidence based good governance.
Elections Competency is one sign of a potential good governance system. But it is not an end in itself.
In a community like Africa and especially the Horn wher there has been natural and man made challenges for a very long time with significant adverse effects of draught, famine, conflict and genocide, it is critical that Good Governance is taken in stages with clear cut tools for measuring progress.
The Ethiopian Civilization is now in its 7502 years of existence according to recorded calendar that the society maintains. There has now been clear cut scientific discoveries making the region the home of primates and hominids that are the forerunners of the human race.
Good Governance is a dynamic process. Each generation has its own set of Governance standards and expectations. It is a moving, improving dynamics.
More recently, the western perspective of democratization has taken hold after its forerunners in Africa, Egypt and Ethiopia have been exercising their own version of Good Governance.
Demoracy is based on representation and elections. However, the process of validating the election and eventual representation has been as diverse as the nation states and civilizations on earth.
The American Governance is highly centralized where the Presidency controls all the executive arm and the legistlatives and the judiciary are subservient to the executive, although on paper they are Co-equal partners. In reality, the ruling party and the Executive have miriads of loop holes where it enforces its will on its assumedly co-equal partners of governance.
This is true of Parliamentary Democracies, where the ruling party in effect acts as totalitarian system, until it is booted or humbled via elections. Please review the experience of the Chinese, Russian and even British democratic process and see how the ruling party manipultes even dates of elections to esnsure that it fits it potential success. Of course, if you question these established institutions, you might not be popular because the stakeholders will not allow you to go free with your comments.
Regardless of the outcome, the process of elections, accountability and the notion of representation does matter and is worth trying to perfect it with time and experience. Ethiopia is no different.
Therefore elections matter, as they are means of expressing free will as well as choosing the consensus leadership.
The comments below addressing the most important issue of Election Conduct 101 but spending all the paragraphs on one lop sided view is such a crass that it needs repudiation and outright critisim. This type of incompetent journalism, that puts a heading and discusses a different issue with out balance is becoming a norm that is cancerous.
What is the Election Coduct of Conduct? Why is it needed in the Ethiopian setting now? What is the expected outcome of this conduct of election?
Who is the person that is being given such open endorsement? Did he or his group practice fair and free elections in the past? Why did they refuse to take up their parliamentary seats after they were elected and chose to create terror in Addis and as a result spent two years in prison. How did they get out of prison and what are they doing now in Washington, badmouthing the Ethiopian electorate system from a distance?
What is Guinbot 7? and what does it advocate? Good Governance with elections or Bad Chaos via terror?
Does James Butty understand what is he is writing about? or is he part of the Counter intelligence network under the guise of the VOA trying to pre-empt Ethiopian elections with supporting and promoting a terrorist group?
Is this like the brother of the Afghan President Karzai taking bribe from the CIA and supporting the Taliban who are killing US and Allied Soldiers? Is this in short a terrorist group using American tax payer Broadcast the VOA whose aim is to improve US Diplomatic relationship with the world, but is being abused by such counter-inteligence and counter-diplomacy outfits with hidden agenda?
Who is after all the man and the journalist James Butty to abuse the VOA for such perverted sense of democracy and good governance.
By the way, can he comment about the elections in the Sudan, Saudi Arabia, Somalia and Yemen and show us with details how Ethiopia fairs with these Great Democracies according to James Butty- the Pseudo Democrats?
I trust you will read his piece and give him your piece and the VOA in general.
with regards
Dr B
http://www.voanews.com/english/Africa/2009-10-29-voa4.cfm
VOA
October 29, 2009
New Rules for Ethiopia's 2010 Elections Reportedly Agreed On
James Butty
Opposition groups in Ethiopia and the ruling party of Prime Minister Meles Zenawi have reportedly agreed to new rules for next year’s elections.
The new electoral laws reportedly outline campaigning, voting and party symbol guidelines and how to deal with intimidation and violence and call for the establishment of a panel to handle election disputes.
Berhanu Nega, a former leader of the Coalition for Unity and Democracy (CUD) and now a member of the Ginbot 7 said Ethiopia is not a conducive country for democracy.
“All the issues that make a democratic election do not exist in Ethiopia at this time, starting from the independence of the election board, the independence of the military and the police, judiciary all are in the pocket of the ruling class. And in the absence of a fair and leveled playing ground there is no meaning in an election,” he said.
Nega said the 2010 election will most likely be similar to the 2008 local election when he said Prime Minister Meles Zenawi’s ruling party won 99 point nine percent of the vote. He said two of the opposition parties that reportedly agreed on the new rules for next year’s election were created by the government.
“You know there are three parties who participated in this. Two of them are the parties created by the ruling party. So these are not serious parties. This is just simply to show to the gullible international community that there is some election taking place. But nobody in Ethiopia is taking it seriously at all,” he said.
Nega said his party would not take part in what he described as a sham election in 2010 election.
“I think by now Africans are aware what actually is going on in the name of elections. Elections are supposed to be mechanisms through which popular will would be reflected. But in our continent in most countries, especially in Ethiopia, it has become an exercise in futility,” he said.
Nega was elected mayor of Addis Ababa in the 2005 election, but he and other opposition leaders were later jail after the government charged them with genocide and treason. He said since 2005 Ethiopia has turned into a totalitarian state and that the only option for most Ethiopians is to remove the government.
“Even by African standards, this is a suffocating dictatorship that has completely the life out of Ethiopian politics and for most Ethiopians now the only way out of this political quagmire is to get rid of this government by one means or another,” he said.
Nega concord his comments would be interpreted as seeking the overthrow of the Meles Zenawi government.
“I am very, very clear and ardent than this. Unless otherwise people are free they cannot solve their basic economic problems...we have a very unpopular government, despotic government. Unless otherwise people start to take responsibility for their lives, I don’t think you’re going to make significant change in the economic wellbeing of the people,” Nega said.
He said the recent famine in Ethiopia is the result of the Meles Zenawi government being much more interested in staying in power rather than developing the country and saving the people.
_________________________________________________________________________________________________________________________________
http://www.businessdailyafrica.com/Opinion%20&%20Analysis/-/539548/678556/-/twwxenz/-/
Business Daily, Kenya
October 29, 2009
How to stabilise Horn of Africa
CHARLES TANNOCK
Tannock is Spokesman on the European Parliament Foreign Affairs Committee for the European Conservatives and Reformists Group.
Submit Cancel
Photo/REUTERS
Militants patrol a road in Mogadishu.
After almost two decades as a failed state torn by civil war, perhaps the world should begin to admit that Somalia – as it is currently constructed – is beyond repair.
Some of the country, however, can meet at least a basic standard of governance.
The northernmost region, Somaliland, situated strategically at the opening to the Red Sea and home to roughly 3.5 million of Somalia’s 10 million people, is more or less autonomous and stable.
But this stability fuels fears that Somaliland’s people will activate the declaration of independence they adopted in 1991.
At the end of September, Somaliland will hold its third presidential election, the previous two having been open and competitive.
Unlike many developing countries, it will welcome foreign observers to oversee the elections, though, unfortunately, most Western countries and agencies will stay away, lest their presence be seen as legitimising Somaliland’s de facto government.
But Somaliland’s strategic position near the world’s major oil-transport routes, now plagued by piracy, and chaos in the country’s south, mean that independence should no longer be dismissed out of hand.
Indeed, following a fact-finding mission in 2007, a consensus is emerging within the EU that an African Union country should be the first to recognise Somaliland’s independence.
Ethiopia is the obvious candidate to spearhead recognition, given its worries about jihadi unrest within Somalia.
Moreover, landlocked Ethiopia uses Somaliland’s port of Berbera extensively.
Yet Ethiopia may hesitate, owing to its fears that formally recognising Somaliland’s independence could undermine Somalia’s fragile Western-backed Transitional Federal Government.
But, as Somalia’s new president, Sheikh Sharif Sheikh Ahmed, is a former head of the Islamic Courts, Ethiopia may choose the current status quo in Somaliland over the dream of stabilising Somalia.
The key regional obstacle to recognition is Saudi Arabia, which not only objects to the secular, democratic model promoted by Somaliland, but is a strong ally of Somalia, which is a member of the Arab League (despite not being Arab) and the Organisation of the Islamic Conference.
Saudi Arabia supports the TFG financially and politically.
Saudi pressure on Somaliland has ranged from banning livestock imports between 1996-2006, to threatening to reject the Somaliland passports of Hajj pilgrims.
When Somaliland’s people vote at the end of September, they will not be deciding explicitly on secession, but their steady effort at state building does amplify their claims to independence.
Does any self-selected group anywhere have the right to declare independence?
If so, the richest parts of any country could decide to go it alone, thus impoverishing their fellow citizens.
Even if greed is ruled out as an acceptable motive, in favour of traditional ethno-cultural nationalism, a profusion of tiny tribal states might make the world far more unstable.
Clear principles are needed, as neither self-determination nor the inviolability of national borders can be treated as sacrosanct in every case.
So let me attempt to outline some basic principles:
· No outside forces should either encourage or discourage secession, and the barriers for recognizing secession should be set high. Secession is in itself neither good nor bad: like divorce, it may make people more or less content.
· A declaration of independence should be recognised only if a clear majority (well over 50 per cent -plus-one of the voters) have freely chosen it, ideally in an unbiased referendum.
· The new state must guarantee that any minorities it drags along – say, Russians in the Baltic states, or Serbs in Kosovo – will be decently treated.
· Secessionists should have a reasonable claim to being a national group that, preferably, enjoyed stable self-government in the past on the territory they claim. Nations need not be ethnically based; few are entirely.
But most nations are unified by language, a shared history of oppression, or some other force of history.
Given the interests of all the world’s great powers in stabilising the Horn of Africa, there does seem to be movement toward accepting Somaliland’s claims.
An independent Somaliland could be a force for stability and good governance in an otherwise hopeless region.
So the world may soon need to test whether the controversial principles it brought to bear in Kosovo have the same meaning in Africa.
_____________________________________________________________________________________
Tuesday, October 20, 2009
What is Good Governance and How?
WHAT IS GOOD GOVERNANCE?
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Click to Enlarge
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
RELATED LINKS
Read more about governance from the Human Settlements Section website (not updated)
Regional Consultative Meeting on Good Urban Governance
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Click to Enlarge
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
RELATED LINKS
Read more about governance from the Human Settlements Section website (not updated)
Regional Consultative Meeting on Good Urban Governance
What is Good Governance and How?
WHAT IS GOOD GOVERNANCE?
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Click to Enlarge
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
RELATED LINKS
Read more about governance from the Human Settlements Section website (not updated)
Regional Consultative Meeting on Good Urban Governance
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Click to Enlarge
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
RELATED LINKS
Read more about governance from the Human Settlements Section website (not updated)
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Solomon
King of Israel
Judgment of Solomon
Nineteenth century engraving by Gustave Doré
Reign 971 - 931 BCE
Born unknown
Died c.931 BCE
Place of death Jerusalem
Predecessor David
Successor Rehoboam
Consort Naamah, Pharaoh's Daughter, 99 other wives
Offspring Rehoboam
Royal House House of David
Father David
Mother Bathsheba
Solomon (Hebrew: שְׁלֹמֹה, Modern Šəlomo or Šlomo Tiberian Šəlōmōh, Arabic: سليمان Sulaymān) is a figure described in the Hebrew Bible as a King of Israel and later in the Qur'an, where he is described as a Prophet. The biblical accounts identify Solomon as the son of David.[1] He is also called Jedidiah in 2 Samuel 12:25, and is described as the third king of the United Monarchy, and the final king before the northern Kingdom of Israel and the southern Kingdom of Judah split; following the split his patrilineal descendants ruled over Judah alone.
The Bible accredits Solomon as the builder of the First Temple in Jerusalem,[1] and portrays him as great in wisdom, wealth, and power, but ultimately as a king whose sin, including idolatry and turning away from God, leads to the kingdom being torn in two during the reign of his son Rehoboam.[2] Solomon is the subject of many other later references and legends.
Contents [hide]
1 Biblical account
1.1 Family
1.2 Succession
1.3 Wisdom
1.3.1 Queen of Sheba
1.4 Solomon's sins
1.4.1 Marriages
1.5 Solomon's enemies
1.6 Succession of Rehoboam and the division of the kingdom
2 Apocryphal texts
3 Historical figure
3.1 Buildings and related works
3.2 Solomon's Pools
4 Jewish scriptures
5 Religions and Solomon
5.1 Christianity
5.2 Freemasonry
5.3 Islam
5.3.1 Death
6 Fictional accounts and legends
6.1 One Thousand and One Nights
6.2 Demons and magic
6.3 Throne
7 Chronological notes
8 Contemporary fiction
8.1 Literature
8.2 Theatre
8.3 Film
8.4 Music
9 See also
10 References
11 Notes
12 External links
Biblical account
A reconstruction of the ancient Middle East, as how the area may have been seen through the eyes of the ancient Israelites.[edit] Family Solomon's father was David of Bethlehem, the son of Jesse.
Solomon's mother was Bathsheba who, before David, had been married to Uriah the Hittite. Solomon's siblings were Absalom, who was killed in the Battle of Ephraim Wood, Amnon, who was killed by order of Absalom for raping Tamar, (2 Samuel 13:1-29) and Adonijah, who was put to death (1 Kings 2:13-25).
Succession
Solomon became king after the death of his father David. According to the biblical book of 1 Kings, when David was " old and advanced in years" "he could not get warm." [3] "So they sought for a beautiful young woman throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king."[3]
While David was in this state Adonijah, David's fourth son, acted to have himself declared king, he being heir-apparent to the throne after the death of his elder brothers Amnon and Absalom. But Bathsheba, a wife of David and Solomon's mother, along with the prophet Nathan induced David to proclaim Solomon king. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he show himself "a worthy man" (1 Kings 1:5-53).
Adonijah asked to marry Abishag the Shunammite, but Solomon denied authorization for such an engagement, although Bathsheba now pleaded on Adonijah's behalf. He was then seized and put to death (1 Kings 2:13-25). As made clear in the earlier story of Absalom's rebellion, to have sex with the King's wife or concubine was in this society tantamount to claiming the throne; evidently, this applied even to a woman who had shared the bed of an old king.
David's general Joab was killed, in accord with David's deathbed request to Solomon because he had killed generals Abner and Amasa during a peace (2 Samuel 20:8-13; 1 Kings 2:5). David's priest Abiathar was exiled by Solomon because he had sided with rival Adonijah. Abiathar is a descendent of Eli, which has important prophetic significance. (1 Kings 2:27) [4] Shimei was confined to Jerusalem and killed three years later when he went to Gath to retrieve some runaway servants in part because he had cursed David when Absalom, David's son, rebelled against David. (1 Kings 2:1-46)
Artist's depiction of Solomon's court (Ingobertus, c. 880.[edit] Wisdom
One of the qualities most ascribed to Solomon is his wisdom. Solomon prays:
"Give Thy servant an understanding heart to judge Thy people and to know good and evil."1 Kings 3:9 [5]
"So God said to him, "Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked..."" (1 Kings 3:11-12)[5] The Bible also states that: "The whole world sought audience with Solomon to hear the wisdom God had put in his heart." (1 Kings 10:24) [6]
One account, known as the Judgment of Solomon, has two mothers who came before Solomon to resolve a quarrel about which was the true mother of a baby. (The other's baby died in the night and each claims the surviving child as hers.) When Solomon suggests dividing the living child in two with a sword, the true mother is revealed to him because she is willing to give up her child to the lying woman rather than have the child killed. Solomon then declares the woman who shows the compassion is the true mother, and gives the baby back to her.
Queen of Sheba
Solomon and the queen of Sheba by Giovanni Demin (1789-1859)
Renaissance relief of the Queen of Sheba meeting Solomon - gate of Florence Baptistry
King Solomon and the Queen of ShebaMain article: Queen of Sheba
In a brief, unelaborated, and enigmatic passage, the Bible describes how the fame of Solomon's wisdom and wealth spread far and wide, so much so that the queen of Sheba decided that she should meet him. The queen is described as visiting with a number of gifts including gold and rare jewels to decorate the temple, and also bringing with her a number of riddles. When Solomon gave her "all her desire, whatsoever she asked," she left satisfied (1 Kings 10:10).
Whether the passage is simply to provide a brief token foreign witness of Solomon's wealth and wisdom, or whether there is meant to be something more significant to the queen's visit and her riddles is unknown; nevertheless the visit of the Queen of Sheba has become the subject of numerous stories.
Sheba is typically identified as Saba, a nation once spanning the Red Sea on the coasts of what are now Eritrea, Somalia, Ethiopia and Yemen, in Arabia Felix. In a Rabbinical account (e.g. Targum Sheni), Solomon was accustomed to ordering the living creatures of the world to dance before him (Rabbinical accounts say that Solomon had been given control over all living things by God), but one day upon discovering that the mountain-cock or hoopoe (the Hebrew name for the creature is Shade) was absent, he summoned it to him, and the bird told him that it had been searching for somewhere new.
The bird had discovered a land in the east, exceedingly rich in gold, silver, and plants, whose capital was called Kitor and whose ruler was the Queen of Sheba, and the bird, on its own advice, was sent by Solomon to request the queen's immediate attendance at Solomon's court.
In an Ethiopian account (Kebra Nagast) it is maintained that the Queen of Sheba had sexual relations with King Solomon (of which the Biblical account gives no hint) and gave birth by the Mai Bella stream in the province of Hamasien, Eritrea. The Ethiopian tradition has a detailed account of the affair. (See Queen of Sheba#Ethiopian account)
The child was a son who went on to become Menelik I, King of Axum, and founded a dynasty that would reign in the eventual stalwart Christian Empire of Ethiopia the 2900+ years (less one usurpation episode and interval of ca. 133 years until a "legitimate" male heir regained the crown) until Haile Selassie was overthrown in 1974.
Menelik was said to be a practicing Jew, had been gifted with a replica Ark of the Covenant by King Solomon, but moreover, the original was switched and went to Axum with him and his mother, and is still there, guarded by a single priest charged with caring for the artifact as his life's task.
The Claim of such a lineage and of possession of the Ark has been an important source of legitimacy and prestige for the Ethiopian monarchy throughout the many centuries of its existence, and had important and lasting effects on Ethiopian culture as a whole. The Ethiopian government and church deny all requests to view the alleged ark[7].
Some classical-era Rabbis, attacking Solomon's moral character, have claimed instead that the child was an ancestor of Nebuchadnezzar II, who destroyed Solomon's temple some 300 years later.[8]
Solomon's sins
1 Kings 11 describes Solomon's descent into idolatry, particularly his turning after Ashtoreth, the goddess of the Sidonians, and after Milcom, the abomination of the Ammonites. "In Deuteronomy 17, the Lord commands kings not to multiply horses, wives or gold. Solomon sins in all three of these areas. Solomon collects 666 talents of gold each year, a huge amount of money for a small nation like Israel.
Solomon gathers a large number of horses and chariots and even brings in horses from Egypt. Just as Deuteronomy 17 warns, collecting horses and chariots takes Israel back to Egypt. Finally, Solomon, like the sons of God in Genesis 6, marries foreign women, and these women turn Solomon to other gods...Because of his sin, the Lord punishes Solomon by tearing the kingdom in two."[2]
The book of Kings goes on to state:
And the Lord was angry with Solomon, because his heart had turned away from the Lord, the God of Israel, who had appeared to him twice and had commanded him concerning this thing, that he should not go after other gods. But he did not keep what the LORD commanded.
Therefore the Lord said to Solomon, "Since this has been your practice and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and will give it to your servant. Yet for the sake of David your father I will not do it in your days, but I will tear it out of the hand of your son. However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen."[9]
Marriages
According to 1 Kings 11:3 Solomon had seven hundred wives and three hundred concubines. The wives are described as foreign princesses, including Pharaoh's daughter and women of Moab, Ammon, Sidon and of the Hittites. These wives are depicted as leading Solomon astray. According to 1 Kings 11:4 "his wives turned his heart after other gods", their own national deities, to whom Solomon built temples, thus incurring divine anger and retribution in the form of the division of the kingdom after Solomon's death (1 Kings 11).
Solomon's enemies
The United Kingdom of Solomon breaks up, with Jeroboam ruling over the Northern Kingdom of Israel (in green on the map) and Rehoboam ruling Judah to the south.Near the end of his life Solomon was forced to contend with several enemies including Hadad of Edom, Rezon of Zobah, and one of his officials named Jeroboam who was from the tribe of Ephraim.[2]
Succession of Rehoboam and the division of the kingdom
Solomon's son Rehoboam succeeded Solomon as king, but the kingdom split under his reign into the northern kingdom of Israel and the southern kingdom of Judah. Rehoboam reigned over the southern kingdom.
Apocryphal texts
Rabbinical tradition attributes the Wisdom of Solomon to Solomon although this book was probably written in the 2nd century BCE. In this work Solomon is portrayed as an astronomer. Other books of wisdom poetry such as the Odes of Solomon and the Psalms of Solomon also bear his name. The Jewish historian Eupolemus, who wrote about 157 BCE, included copies of apocryphal letters exchanged between Solomon and the kings of Egypt and Tyre.
The Gnostic Apocalypse of Adam, which may date to the 1st or 2nd century, refers to a legend in which Solomon sends out an army of demons to seek a virgin who had fled from him, perhaps the earliest surviving mention of the later common tale that Solomon controlled demons and made them his slaves. This tradition of Solomon's control over demons appears fully elaborated in the early Gnostic work called the "Testament of Solomon" with its elaborate and grotesque demonology.[10]
Historical figure
Historical evidence of King Solomon, independent of the biblical accounts, is scarce. Nothing indisputably of Solomon's reign has been found. Archaeological excavations at Hazor, Megiddo, Bethshan and Gezer have uncovered structures that Israeli archaeologists Amnon Ben-Tor, Amihai Mazar and US Professor William G. Dever argue all belong to his reign and all were simultaneously destroyed by a raid of Shishaq,[11] but Finkelstein and Silberman argues that these structures are dated to the Omride period, more than a century after Solomon's reign,[12] although they believe that David and Solomon were kings in the region.[13][14] Excavations on these sites are ongoing. Recently researchers have dated a copper smelting plant at Khirbat en-Nahas in southern Jordan to the 10th century BCE[15]
Buildings and related works
During Solomon's long reign of 40 years, the Hebrew monarchy, according to the Bible, gained its highest splendour. This period has been called the Augustan Age of the Jewish annals. In a single year, according to 1 Kings 10:14, Solomon collected tribute amounting to 666 talents of gold (39,960 pounds). Some feel that based on the archeological evidence,[12] the kingdom of Israel at the time of Solomon was little more than a small city state, so they consider this to be an implausibly large amount of money. According to Israel Finkelstein and Neil Silberman, authors of The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts,[16] at the time of the Davidic and Solomonic kingdoms, Jerusalem may have been unpopulated, or at most with only a few hundred residents.
They consider this insufficient to have ruled an empire stretching from the Euphrates to Eilath. Although both Finkelstein and Silberman do accept that David and Solomon were real kings of Judah about the 10th century BCE,[17] they write that the earliest independent reference to the Kingdom of Israel is about 890 BCE, whilst for that of Judah is about 750 BCE. They suggest that due to religious prejudice, later writers (i.e., the Biblical authors) suppressed the achievements of the Omrides (whom the Bible describes as being polytheist), and instead pushed them back to a supposed golden age of godly rulers, i.e., monotheist, and Yahweh-worshiping. Some go further like the biblical minimalists, notably Thomas L. Thompson, who state that Jerusalem only became a city and capable of acting as a state capital in the middle of the seventh century[18].
These views are strongly criticized by William G. Dever,[19] Helga Weippert, Amihai Mazar and Amnon Ben-Tor.
André Lemaire states in Ancient Israel: From Abraham to the Roman Destruction of the Temple[20] that the principal points of the biblical tradition with Solomon as generally trustworthy, as does Kenneth Kitchen, who argue that Solomon ruled over a comparatively wealthy "mini-empire", rather than a small city-state, so consider this sum to be a rather modest amount of money.
Mr. Kitchen calculates that over a 30 year period such a kingdom might have accumulated from this up to 500 tons of gold, which is small when compared to other examples, such as the 1,180 tons of gold that Alexander the Great took from Susa.[21] Likewise, the magnitude of Solomon's temple is considered excessively large by some, for example, Finkelstein; however, others, such as Kenneth Kitchen,[22] consider it a reasonable and typically sized structure for the region at the time.
A sketch of Solomon's Temple, based on descriptions in the Scriptures.William G. Dever states "that we now have direct Bronze and Iron Age parallels for every feature of the 'Solomonic temple' as described in the Hebrew Bible".[23]
The archaeological remains that are still considered to actually date from the time of Solomon are notable for the fact that Canaanite material culture appears to have continued unabated; there is a distinct lack of magnificent empire, or cultural development - indeed comparing pottery from areas traditionally assigned to Israel with that of the Philistines points to the Philistines having been significantly more sophisticated.
However there is a lack of physical evidence of its existence, despite some archaeological work in the area.[12] This is not unexpected as the area was devastated by the Babylonians, then rebuilt and destroyed several times[22]. Also it should be noted that little archaeological excavation has been conducted around the area known as the Temple Mount; in what is thought to be the foundation of Solomon's Temple as attempts to do so are met with protest from adherents to the Muslim and Jewish faiths.[24]
Solomon is described as surrounding himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram I, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. For some years before his death, David was engaged in the active work of collecting materials for building a temple in Jerusalem as a permanent abode for the Ark of the Covenant.
Solomon is described as completing its construction, with the help of an architect, also named Hiram, and other materials, sent from Hiram king of Tyre. The description of the temple is remarkably similar to that of surviving remains of Phoenician temples of the time, and it is certainly plausible, from the point of view of archaeology, that the temple was constructed to the design of Phoenicians. It has also been suggested that the Phoenicians built it for themselves.[12]
From a critical point of view, Solomon's building of a temple for Yahweh should not be seen as an act resulting from particular devotion to Yahweh, since Solomon is also described as erecting temples for a number of other deities[8] (1 Kings 11:4). Solomon's apparent initial devotion to Yahweh appearing in for example his dedication prayer (1 Kings 8:14-66) are seen by some textual scholars as a product of a much later writer, Solomon being credited with the views only after Jerusalem had actually become the religious centre of the kingdom (rather than, for example, Shiloh, or Bethel).
Some textual scholars consider the authorship of passages such as these in the Books of Kings to be separate from the remainder of the text, and consider these passages to be probably the result of the Deuteronomist.[25] Such views have been challenged by other textual scholars who maintain that there are evidences that these passages in Kings are derived from official court records from the time of Solomon and from other contemporaneous writings that were incorporated into the canonical books of Kings.[26][27][28] See also the discussion in "Chronological Notes" below.
After the completion of the temple, Solomon is described as erecting many other buildings of importance in Jerusalem; for the long space of thirteen years he was engaged in the erection of a royal palace on Ophel (a hilly promontory in central Jerusalem); Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city, and the Millo (Septuagint, Acra) for the defense of the city.
However, excavations of Jerusalem have shown a distinct lack of monumental architecture from the era, and remains of neither the Temple nor Solomon's palace have been found, although it should be noted that a number of significant but politically sensitive areas have not been extensively excavated, including the site that the Temple is traditionally said to have been located.
Solomon is also described as rebuilding major cities elsewhere in Israel, creating the port of Ezion-Geber, and constructing Tadmor in the wilderness as a commercial depot and military outpost. Solomon is additionally described as having amassed a thousand and four hundred chariots and twelve thousand horsemen. Though the location of Solomon's port of Ezion-Geber is known, no remains have ever been found.
More archaeological success has been achieved with the major cities Solomon is said to have strengthened or rebuilt (for example, Hazor , Megiddo and Gezer — 1 Kings 9:15); these all have substantial ancient remains, including impressive six-chambered gates, and ashlar palaces, as well as trough-like structures outside buildings that early archaeologists have identified as the stables for Solomon's horses.
According to the Bible, during Solomon's reign Israel enjoyed great commercial prosperity, with extensive traffic being carried on by land with Tyre, Egypt, and Arabia, and by sea with Tarshish (Spain), Ophir, and South India.
View inside a Roman aqueduct from the Solomon's Pools to Jerusalem.[edit] Solomon's Pools
Main article: Solomon's Pools
Solomon's Pools are located near the town of al-Khader about 5 miles southwest of Bethlehem. They are named after the Biblical Solomon, probably because of his mention in Ecclesiastes 2.6, that "I made myself pools from which to water the forest of growing trees".[2] However the pools of more recent evidence were probably the work of the Romans under Herod the Great to provide source water for the aqueduct built to supply water to Bethlehem and to Jerusalem where it terminated under the Temple Mount. These source pools consist of three open cisterns, each at different elevations, fed from an underground spring. The total water capacity is about 3 million gallons (about 10 million liters). [3]
Jewish scriptures
King Solomon is one of the central Biblical figures in Jewish heritage that have lasting religious, national and political aspects. As the constructor of the First Temple in Jerusalem and last ruler of the united Kingdom of Israel before its division into the northern Kingdom of Israel and the southern Kingdom of Judah, Solomon is associated with the peak "golden age" of the independent Kingdom of Israel as well as a source of judicial and religious wisdom. According to Jewish tradition, King Solomon wrote three books of the Bible:
Mishlei (Book of Proverbs), a collection of fables and wisdom of life
Kohelet (Ecclesiastes), a book of contemplation and his self reflection.
Shir ha-Shirim (Song of Songs), a chronicle of erotic love (there are contrasting opinions whether its subject is a woman or God).
The Hebrew word "To Solomon" (which can also be translated as "by Solomon") appears in the title of two hymns in the book of Psalms (Tehillim), suggesting to some that Solomon wrote them.
In modern Israel, the extent of the First Temple Solomonic empire and Second Temple Hasmonean and Herodian kingdoms, is relied upon by nationalists who support an exclusive Israeli-Jewish territorial claim to the entire Land of Israel.
Religions and Solomon
Christianity
Russian icon of King Solomon. He is depicted holding a model of the Temple. (18th century, iconostasis of Kizhi monastery, Russia).Christianity has traditionally accepted the historical existence of Solomon, though some modern Christian scholars have also questioned at least his authorship of those biblical texts ascribed to him. Such disputes tend to divide Christians into traditionalist and modernist camps.
Of the two Genealogies of Jesus given in the Gospels, Matthew mentions Solomon, but Luke does not. Jesus mentions Solomon twice. The first reference is the famous simile of Matthew 6:28-29 and Luke 12:27, in which Jesus compares the lilies of the field with "Solomon in his glory". In the second reference Jesus alludes to the Queen of Sheba's visit to the court of David (Matthew 12:42, Luke 11:31). Saint Stephen, in his testimony before the Sanhedrin, mentions Solomon's construction of the Temple (Acts 7:47).
In the Eastern Orthodox Church, Solomon is commemorated as a saint, with the title of "Righteous Prophet and King". His feast day is celebrated on the Sunday of the Holy Forefathers (two Sundays before the Great Feast of the Nativity of the Lord).
The staunchly Catholic King Philip II of Spain sought to model himself after King Solomon. Statues of David and Solomon stand on either side of the entrance to the basilica of El Escorial, Philip's palace, and Solomon is also depicted in a great fresco at the center of El Escorial's library. Philip identified the warrior-king David with his own father Charles V, and himself sought to emulate the thoughtful and logical character which he perceived in Solomon. Moreover, Escorial's structure was inspired by that of Solomon's Temple [29].
Freemasonry
According to the doctrines of Freemasonry, Freemasons were involved in the building of Solomon's Temple.[30]
Islam
Main article Islamic view of Solomon
See also Biblical narratives and the Qur'an
Solomon also appears in the Qur'an, where he is called سليمان in Arabic, which is transliterated in English variously as Sulayman, Suleiman, Sulaimaan etc. The Qur'an refers to Sulayman as the son of David (Arabic: Dawud, Dawood, or Dawoud), a prophet and a great ruler imparted by God with tremendous wisdom, favor, and special powers (like his father). The Qur'an states that Sulayman ruled not only people, but also hosts of Jinn, was able to understand the language of the birds and ants, and to see some of the hidden glory in the world that was not accessible to most other human beings. Ruling a large kingdom that extended south into Yemen, he was famed throughout the lands for his wisdom and fair judgments.
And they followed what the Shayatin(devils) chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shayatin(devils) disbelieved, they teach people sorcery and such things that came down to the two angels at Babel, Harut and Marut, yet they(the two Angels) taught no person until they had said to them, "Surely, we are only a trial, therefore do not be a disbeliever." So they learn from them(the two Angels) that by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this. (Holy Quran, chapter 2.102)
Solomon is said to have been given control over various things, such as the wind, and transportation. Thus the Qur'an says,
And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month's (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month's (journey i.e. in one day he could travel two months' journey). And We caused a fount of (molten) brass to flow for him, and there were jinn that worked in front of him, by the Leave of his Lord, And whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. Quran 34:12
And before Sulayman were marshaled his hosts,- of Jinns and men and birds, and they were all kept in order and ranks. Quran 27:17
And Solomon, accordingly grateful of God, says
"O ye people! We have been taught the speech of birds, and on us has been bestowed from everything: this is indeed the Grace manifest (from God)." Quran 27:16
[edit] Death
According to the Qur'an, the death of Solomon held a lesson to be learned:
Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task). Quran 34:14
According to tradition, when Solomon died he was standing watching the work of his Jinn, while leaning on his cane. There he silently died, but did not fall. He remained in this position, and the Jinn, thinking he was still alive watching them work, kept working. But termites were eating the cane, so that the body of Solomon fell after forty days. Thereafter, the Jinn (along with all humans) regretted that they did not know more than God had allotted them to know.
Fictional accounts and legends
One Thousand and One Nights
A well-known story in the One Thousand and One Nights describes a genie who had displeased King Solomon and was punished by being locked in a bottle and thrown into the sea. Since the bottle was sealed with Solomon's seal, the genie was helpless to free himself, until freed many centuries later by a fisherman who discovered the bottle.
Demons and magic
According to the Rabbinical literature, on account of his modest request for wisdom only, Solomon was rewarded with riches and an unprecedentedly glorious realm, which extended over the upper world inhabited by the angels and over the whole of the terrestrial globe with all its inhabitants, including all the beasts, fowl, and reptiles, as well as the demons and spirits.
His control over the demons, spirits, and animals augmented his splendor, the demons bringing him precious stones, besides water from distant countries to irrigate his exotic plants. The beasts and fowl of their own accord entered the kitchen of Solomon's palace, so that they might be used as food for him, and extravagant meals for him were prepared daily by each of his 700 wives and 300 concubines, with the thought that perhaps the king would feast that day in her house.
A magic ring called the "Seal of Solomon" was supposedly given to Solomon, and gave him power over demons. The magical symbol said to have been on the Seal of Solomon which made it work is now better known as the Star of David. Asmodeus, king of demons, was one day, according to the classical Rabbis, captured by Benaiah using the ring, and was forced to remain in Solomon's service.
In one tale, Asmodeus brought a man with two heads from under the earth to show Solomon; the man, unable to return, married a woman from Jerusalem and had seven sons, six of whom resembled the mother, while one resembled the father in having two heads. After their father's death, the son with two heads claimed two shares of the inheritance, arguing that he was two men; Solomon, owing to his huge wisdom, decided that the son with two heads was only one man.
The Seal of Solomon, in some legends known as the Ring of Aandaleeb, was a highly sought after symbol of power. In several legends, different groups or individuals attempted to steal it or attain it in some manner.
One legend concerning Asmodeus goes on to state that Solomon one day asked Asmodeus what could make demons powerful over man, and Asmodeus asked to be freed and given the ring so that he could demonstrate; Solomon agreed but Asmodeus threw the ring into the sea and it was swallowed by a fish. Asmodeus then swallowed the king, stood up fully with one wing touching heaven and the other earth, and spat out Solomon to a distance of 400 miles.
The Rabbis claim this was a divine punishment for Solomon having failed to follow three divine commands, and Solomon was forced to wander from city to city, until he eventually arrived in an Ammonite city where he was forced to work in the king's kitchens. Solomon gained a chance to prepare a meal for the Ammonite king, which the king found so impressive that the previous cook was sacked and Solomon put in his place; the king's daughter, Naamah, subsequently fell in love with Solomon, but the family (thinking Solomon a commoner) disapproved, so the king decided to kill them both by sending them into the desert.
Solomon and the king’s daughter wandered the desert until they reached a coastal city, where they bought a fish to eat, which just happened to be the one which had swallowed the magic ring. Solomon was then able to regain his throne and expel Asmodeus. (The element of a ring thrown into the sea and found back in a fish's belly earlier appeared in Herodotus' account of Polycrates of Samos).
In another familiar version of the legend of the Seal of Solomon, Asmodeus disguises himself. In some myths, he's disguised as King Solomon himself, while in more frequently heard versions he's disguised as a falcon, calling himself Gavyn (Gavinn or Gavin), one of King Solomon’s trusted friends.
The concealed Asmodeus tells travelers who have ventured up to King Solomon's grand lofty palace that the Seal of Solomon was thrown into the sea. He then convinces them to plunge in and attempt to retrieve it, for if they do they would take the throne as king.
Other magical items attributed to Solomon are his key and his Table. The latter was said to be held in Toledo, Spain during the Visigothic rule and was part of the loot taken by Tarik ibn Ziyad during the Umayyad Conquest of Iberia, according to Ibn Abd-el-Hakem's History of the Conquest of Spain. The former appears in the title of the Lesser Key of Solomon, a grimoire whose framing tale is Solomon capturing demons using his ring, and forcing them to explain themselves to him.
Demons also help out Solomon in building the Temple; though not by choice. The edifice was, according to rabbinical legend, throughout miraculously constructed, the large, heavy stones rising to and settling in their respective places of themselves. The general opinion of the Rabbis is that Solomon hewed the stones by means of a shamir, a mythical worm whose mere touch cleft rocks.
According to Midrash Tehillim, the shamir was brought from paradise by Solomon's eagle; but most of the rabbis state that Solomon was informed of the worm's haunts by Asmodeus. The shamir had been entrusted by the prince of the sea to the mountain cock alone, and the cock had sworn to guard it well, but Solomon's men found the bird's nest, and covered it with glass. When the bird returned, it used the shamir to break the glass, whereupon the men scared the bird, causing it to drop the worm, which the men could then bring to Solomon.
Early adherents of the Kabbalah portray Solomon as having sailed through the air on a throne of light placed on an eagle, which brought him near the heavenly gates as well as to the dark mountains behind which the fallen angels Uzza and Azzael were chained; the eagle would rest on the chains, and Solomon, using the magic ring, would compel the two angels to reveal every mystery he desired to know. Solomon is also portrayed as forcing demons to take Solomon's friends, including Hiram, on day return trips to hell.
Other forms of Solomon legend describe Solomon as having had a flying carpet that was 60 miles square, and could travel so fast that it could get from Damascus to Medina within a day. One day, due to Solomon exhibiting pride, the wind shook the carpet and caused 40,000 men to fall from it; Solomon on being told by the wind why this had happened, felt ashamed.
Another day Solomon was flying over an ant-infested valley and overheard an ant warning its fellow ants to hide lest Solomon destroy them; Solomon desired to ask the ant a question, but was told it was not becoming for the interrogator to be above and the interrogated below. Solomon then lifted the ant above the valley, but the ant said it was not fitting that Solomon should sit on a throne while the ant remained on the ground, so Solomon placed the ant upon his hand, and asked it whether there was any one in the world greater than he. The ant replied that she was much greater as otherwise God would not have sent him there to place it upon his hand; this offended Solomon and he threw the ant down reminding it who he was, but the ant told him that it knew Solomon was created from a corrupted drop, causing Solomon to feel ashamed.
According to one legend, while magically traveling Solomon noticed a magnificent palace to which there appeared to be no entrance. He ordered the demons to climb to the roof and see if they could discover any living being within the building but the demons only found an eagle, which said that it was 700 years old, but that it had never seen an entrance.
An elder brother of the eagle, 900 years old, was then found, but it also did not know the entrance. The eldest brother of these two birds, which was 1,300 years old, then declared it had been informed by its father that the door was on the west side, but that it had become hidden by sand drifted by the wind. Having discovered the entrance, Solomon found an idol inside that had in its mouth a silver tablet saying in Greek (a language not thought by modern scholars to have existed 1000 years before the time of Solomon) that the statue was of Shaddad, the son of 'Ad, and that it had reigned over a million cities, rode on a million horses, had under it a million vassals, and slew a million warriors, yet it could not resist the angel of death.
[edit] Throne
Solomon's throne is described at length in Targum Sheni, which is compiled from three different sources, and in two later midrash. According to these, there were on the steps of the throne twelve golden lions, each facing a golden eagle. There were six steps to the throne, on which animals, all of gold, were arranged in the following order: on the first step a lion opposite an ox; on the second, a wolf opposite a sheep; on the third, a tiger opposite a camel; on the fourth, an eagle opposite a peacock, on the fifth, a cat opposite a cock; on the sixth, a sparrow-hawk opposite a dove. On the top of the throne was a dove holding a sparrow-hawk in its claws, symbolizing the dominion of Israel over the Gentiles.
The first midrash claims that six steps were constructed because Solomon foresaw that six kings would sit on the throne, namely, Solomon, Rehoboam, Hezekiah, Manasseh, Amon, and Josiah. There was also on the top of the throne a golden candelabrum, on the seven branches of the one side of which were engraved the names of the seven patriarchs Adam, Noah, Shem, Abraham, Isaac, Jacob, and Job, and on the seven of the other the names of Levi, Kohath, Amram, Moses, Aaron, Eldad, Medad, and, in addition, Hur (another version has Haggai). Above the candelabrum was a golden jar filled with olive-oil and beneath it a golden basin which supplied the jar with oil and on which the names of Nadab, Abihu, and Eli and his two sons were engraved. Over the throne, twenty-four vines were fixed to cast a shadow on the king's head.
By a mechanical contrivance the throne followed Solomon wherever he wished to go. Supposedly, due to another mechanical trick, when the king reached the first step, the ox stretched forth its leg, on which Solomon leaned, a similar action taking place in the case of the animals on each of the six steps.
From the sixth step the eagles raised the king and placed him in his seat, near which a golden serpent lay coiled. When the king was seated the large eagle placed the crown on his head, the serpent uncoiled itself, and the lions and eagles moved upward to form a shade over him. The dove then descended, took the scroll of the Law from the Ark, and placed it on Solomon's knees. When the king sat, surrounded by the Sanhedrin, to judge the people, the wheels began to turn, and the beasts and fowls began to utter their respective cries, which frightened those who had intended to bear false testimony.
Moreover, while Solomon was ascending the throne, the lions scattered all kinds of fragrant spices. After Solomon's death King Shishak, when taking away the treasures of the Temple (comp. I Kings xiv. 26), carried off the throne, which remained in Egypt till Sennacherib conquered that country. After Sennacherib's fall Hezekiah gained possession of it, but when Josiah was slain by Pharaoh Necho the latter took it away. However, according to rabbinical accounts, Necho did not know how the mechanism worked and so accidentally struck himself with one of the lions causing him to become lame; Nebuchadnezzar, into whose possession the throne subsequently came, shared a similar fate. The throne then passed to the Persians, who their king Darius was the first to sit successfully on Solomon's throne since his death, and after that the throne passed into the possession of the Greeks and Ahasuerus.
[edit] Chronological notes
Main article: Edwin R. Thiele
Biblical scholars who believe in a historical Solomon argue that his regnal dates can be derived by independent methods: The division of the kingdom following Solomon's death occurred at some time in the year beginning in Nisan (in the spring) of 931 BCE, as argued by Edwin Thiele,[31] so that his fourth year would have begun in Tishri (in the fall) of 968/967 BCE. Solomon's fourth year, in which Temple construction allegedly began, is calculated by modern scholars[32][33][34] from the Tyrian king list of Menander as the year 968 BCE without the use of biblical texts. Edward Lipinski suggests that the length of Solomon's reign, which is unknown, would have likely been 20 to 25 years starting ca. 956/5 or 951/0.[35]
[edit] Contemporary fiction
[edit] Literature
Solomon's Angels: A Novel (2008), by Doreen Virtue, is a historically researched, novelized biography of Solomon and the Queen of Sheba, focusing on metaphysical aspects.
In Friedrich Dürrenmatt's Die Physiker, the physicist Möbius claims that Solomon appears to him and dictates the "theory of all possible inventions" (based on Unified Field Theory).
In The Divine Comedy the spirit of Solomon appears to Dante Alighieri in the Heaven of the Sun with other exemplars of inspired wisdom.
In Neal Stephenson's three-volume The Baroque Cycle, 17th century alchemists like Isaac Newton believe that Solomon created a kind of "heavier" gold with mystical properties and that it was cached in the Solomon Islands where it was accidentally discovered by the crew of a wayward Spanish galleon.
In the third volume of The Baroque Cycle, The System of the World, a mysterious member of the entourage of Czar Peter I of Russia, named "Solomon Kohan" appears in early 18th century London. The czar, traveling incognito to purchase English-made ships for his navy, explains that he added him to his court after the Sack of Azov, where Kohan had been a guest of the Pasha. Solomon Kohan is later revealed as one of the extremely long-lived "Wise" (like Enoch Root), and compares a courtyard full of inventors' workstations to "an operation I used to have in Jerusalem a long time ago," denominating either facility as "a temple."
Isaac Rosenberg, the famous 20th century Jewish poet, references Solomon in a great number of his early poems.
King Solomon is the subject of the Afrikaans poem 'Salomo O Salomo'
King Solomon is depicted as a very powerful magician in The Bartimaeus Trilogy by Jonathan Stroud.
Solomon Kane is given The Staff of Solomon by his shaman friend N'longa, and uses it throughout his various adventures.
Charles Williams speaks about the Stone of Suleiman in his novel Many Dimensions (1931).
[edit] Theatre
The Israeli musical King Solomon and Shalmai the Shoemaker based on a Jewish folk story about King Solomon and a shoemaker that looks exactly like him.
Solomon is a featured character in a one-act play by playwright John Guare, entitled "The General of Hot Desire"
King Solomon is featured in a two-act play by Swiss playwright Friedrich Dürrenmatt, entitled Die Physiker
The Solomon Song is found in the Brecht/Weild musical The Threepenny Opera
[edit] Film
Solomon and Sheba (1959)
There have been at least 3 English language versions filmed of the Allan Quatermain story, "King Solomon's Mines", written by Sir Henry Rider Haggard. "King Solomon's Mines" is also a famous Walt Disney comic story featuring the character Uncle Scrooge, written and drawn by Carl Barks. The diamond mines of King Solomon are also sought after in the book and in the movie Congo by the author of Jurassic Park Michael Crichton.
The Kingdom of Solomon (2009) from Iran , Director Shahriar Bahrani
[edit] Music
Händel composed an oratorio entitled Solomon in 1748. The story follows the basic Biblical plot.
Ernest Bloch composed a Hebraic Rhapsody for cello and orchestra entitled Schelomo, based on King Solomon.
Mort Garson synthetic music album named Solomon's Ring.
Conor Oberst and the Mystic Valley Band's song 'To all the lights in the windows', from the 2009 album Outer South refers to Solomon.
Sean Paul's song 'We Be Burnin, refers to King Solomon's grave
The Grateful Dead have a song on their 1975 album "Blues For Allah" called [King Solomon's Marbles]
[edit] See also
Goetia
Kabbalah
Lesser Key of Solomon
Seal of Solomon
Solomon and Morcolf
Solomonic column
Temple of Solomon
The Bible Unearthed
This too shall pass
[edit] References
Dever, William G. (2003). Who Were the Early Israelites and Where Did They Come From?. Wm. B. Eerdmans Publishing Company. ISBN 0-8028-0975-8.
Finkelstein, Israel; Neil Asher Silberman (2006). David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition. Free Press. ISBN 0-7432-4362-5.
Finkelstein, Israel; Neil Asher Silberman (2002). The Bible Unearthed: Archaeology's New Vision. Simon & Schuster. ISBN 978-0684869131.
Thomas E. Levy & Thomas Higham (eds.), ed. The Bible and Radiocarbon Dating: Archaeology, Text and Science. London ; Oakville, CT.: Equinox Publishing (UK). ISBN 978-1845530563. OCLC 60453952.
Dever, William G.. What Did the Biblical Writers Know and When Did They Know It?: What Archaeology Can Tell Us about the Reality of Ancient Israel. Grand Rapids, Mich.: Eerdmans Pub.. ISBN 978-0802847942. OCLC 45487499.
Kitchen, Kenneth A.. On the reliability of the Old Testament. Grand Rapids, Mich.: Eerdmans. ISBN 0-8028-4960-1.
[edit] Notes
^ a b Barton, George A.. "Temple of Solomon". Jewish Encyclopedia. New York, NY.: Funk & Wagnalls. pp. 98-101. doi:10.1038/2151043a0. http://www.jewishencyclopedia.com/view.jsp?artid=129&letter=T. Retrieved 2007-05-15.
^ a b c Peter J. Leithart, A House for My Name, 157, Canon Press, 2000. ISBN 978-1-885767-169-1
^ a b 1 Kings 1 (ESV)
^ Peter J. Leithart, A House for My Name, 164, Canon Press, 2000. ISBN 978-1-885767-169-1
^ a b http://www.biblegateway.com/passage/?book_id=11&chapter=3&version=31
^ http://www.biblegateway.com/passage/?book_id=11&chapter=10&version=31
^ Confirmed anew in the recent History Channel quasi-promotional production about Indiana Jones's[citation needed] positive impact on archaeology. (released Mid-May 2008, the week before the 22 May 2008 USA release of Indiana Jones and the Kingdom of the Crystal Skull) History Channel producers were shown interviewing the guardian priest, and expert discussions about the Ark were part of the fare served up.
^ a b This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.
^ http://www.biblegateway.com/passage/?search=1%20Kings%2011;&version=47; 1 Kings 11
^ "JewishEncyclopedia.com - Solomon, Testament of:". http://www.jewishencyclopedia.com/view.jsp?artid=897&letter=S.
^ Dever 2001
^ a b c d Finkelstein The Bible Unearthed
^ David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition by Israel Finkelstein and Neil Asher Silberman
^ http://www.bibleandscience.com/bible/reviews/unearthed.htm
^ http://www.pnas.org/content/105/43/16460.full
^ Finkelstein, Israel; Silberman, Neil Asher (2001). The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts. Simon and Schuster. http://books.google.com/books?id=lu6ywyJr0CMC&printsec=frontcover&dq=finkelstein+israel+and+silberman+neil+asher+%22the+bible+unearthed%22&source=gbs_summary_r.
^ David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition pp20
^ Thompson, Thomas L., 1999, The Bible in History: How Writers Create a Past, Jonathan Cape, London, ISBN 978-0224039772 p. 207
^ Dever 2001, p. 160
^ Ancient Israel: From Abraham to the Roman Destruction of the Temple, by Hershel Shanks, p113
^ Kitchen 2003, p. 135
^ a b Kitchen 2003, p. 123
^ Dever 2001, p. 145
^ http://www.sacred-destinations.com/israel/temple-mount-excavation.htm
^ ibid
^ Harrison, R. K. (1969). Introduction to the Old Testament (Grand Rapids: Eerdmans) pp. 722–724.
^ Archer, G. L. (1964). A Survey of Old Testament Introduction (Chicago: Moody Press) pp. 276–277.
^ Thiele, E. R. (1983) The Mysterious Numbers of the Hebrew Kings (3rd ed.; Grand Rapids: Zondevan/Kregel) pp. 193–204.
^ René Taylor 1. Arquitectura y Magia. Consideraciones sobre la Idea de El Escorial, Ediciones Siruela, Madrid, enhanced from monograph in Rudolph Wittkower's 1968 festschrift. 2. Hermetism and the Mystical Architecture of the Society of Jesus in "Baroque Art: The Jesuit Contribution" by Rudolf Wittkower & Irma Jaffe
^ Gruber, Hermann (1910-10-01). "Masonry (Freemasonry)". in Remy Lafort, Censor. The Catholic encyclopedia: an international work of reference on the constitution, doctrine, discipline, and history of the Catholic Church. IX. New York: Robert Appleton Company. OCLC 1017058. http://www.newadvent.org/cathen/09771a.htm. Retrieved 2007-05-08.
^ Thiele, Mysterious Numbers p. 78.
^ J. Liver, "The Chronology of Tyre at the Beginning of the First Millennium B.C.," Israel Exploration Journal 3 (1953) 113-120.
^ Frank Moore Cross, "An Interpretation of the Nora Stone," Bulletin of the American Schools of Oriental Research 208 (1972) 17, n. 11.
^ William H. Barnes, Studies in the Chronology of the Divided Monarch of Israel (Atlanta, GA: Scholars Press, 1991) 29-55.
^ Lipinski, Edward On the skirts of Canaan in the Iron age Peeters Publishers ISBN 978-9042917989 p.99 [1]
[edit] External links
Wikimedia Commons has media related to: Solomon
A collection of King Solomon links on the web
Wars of King Solomon The Wars of King Solomon: Summaries and Studies: www.warsofisrael.com
Jewish Encyclopedia (1901-1905)
Catholic Encyclopedia: Solomon entry by Gabriel Oussani (1913)
Solomon at the Internet Movie Database Animated depiction of the life of Solomon
Solomon at the Internet Movie Database Artistic movie about the rise and the reign of King Solomon
Solomon
House of David
Regnal titles
Preceded by
David King of the United Kingdom
of Israel and Judah
971 – 931 BCE
Succeeded by
Rehoboam
in Judah
Succeeded by
Jeroboam I
in Israel
King of Israel
Judgment of Solomon
Nineteenth century engraving by Gustave Doré
Reign 971 - 931 BCE
Born unknown
Died c.931 BCE
Place of death Jerusalem
Predecessor David
Successor Rehoboam
Consort Naamah, Pharaoh's Daughter, 99 other wives
Offspring Rehoboam
Royal House House of David
Father David
Mother Bathsheba
Solomon (Hebrew: שְׁלֹמֹה, Modern Šəlomo or Šlomo Tiberian Šəlōmōh, Arabic: سليمان Sulaymān) is a figure described in the Hebrew Bible as a King of Israel and later in the Qur'an, where he is described as a Prophet. The biblical accounts identify Solomon as the son of David.[1] He is also called Jedidiah in 2 Samuel 12:25, and is described as the third king of the United Monarchy, and the final king before the northern Kingdom of Israel and the southern Kingdom of Judah split; following the split his patrilineal descendants ruled over Judah alone.
The Bible accredits Solomon as the builder of the First Temple in Jerusalem,[1] and portrays him as great in wisdom, wealth, and power, but ultimately as a king whose sin, including idolatry and turning away from God, leads to the kingdom being torn in two during the reign of his son Rehoboam.[2] Solomon is the subject of many other later references and legends.
Contents [hide]
1 Biblical account
1.1 Family
1.2 Succession
1.3 Wisdom
1.3.1 Queen of Sheba
1.4 Solomon's sins
1.4.1 Marriages
1.5 Solomon's enemies
1.6 Succession of Rehoboam and the division of the kingdom
2 Apocryphal texts
3 Historical figure
3.1 Buildings and related works
3.2 Solomon's Pools
4 Jewish scriptures
5 Religions and Solomon
5.1 Christianity
5.2 Freemasonry
5.3 Islam
5.3.1 Death
6 Fictional accounts and legends
6.1 One Thousand and One Nights
6.2 Demons and magic
6.3 Throne
7 Chronological notes
8 Contemporary fiction
8.1 Literature
8.2 Theatre
8.3 Film
8.4 Music
9 See also
10 References
11 Notes
12 External links
Biblical account
A reconstruction of the ancient Middle East, as how the area may have been seen through the eyes of the ancient Israelites.[edit] Family Solomon's father was David of Bethlehem, the son of Jesse.
Solomon's mother was Bathsheba who, before David, had been married to Uriah the Hittite. Solomon's siblings were Absalom, who was killed in the Battle of Ephraim Wood, Amnon, who was killed by order of Absalom for raping Tamar, (2 Samuel 13:1-29) and Adonijah, who was put to death (1 Kings 2:13-25).
Succession
Solomon became king after the death of his father David. According to the biblical book of 1 Kings, when David was " old and advanced in years" "he could not get warm." [3] "So they sought for a beautiful young woman throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king."[3]
While David was in this state Adonijah, David's fourth son, acted to have himself declared king, he being heir-apparent to the throne after the death of his elder brothers Amnon and Absalom. But Bathsheba, a wife of David and Solomon's mother, along with the prophet Nathan induced David to proclaim Solomon king. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he show himself "a worthy man" (1 Kings 1:5-53).
Adonijah asked to marry Abishag the Shunammite, but Solomon denied authorization for such an engagement, although Bathsheba now pleaded on Adonijah's behalf. He was then seized and put to death (1 Kings 2:13-25). As made clear in the earlier story of Absalom's rebellion, to have sex with the King's wife or concubine was in this society tantamount to claiming the throne; evidently, this applied even to a woman who had shared the bed of an old king.
David's general Joab was killed, in accord with David's deathbed request to Solomon because he had killed generals Abner and Amasa during a peace (2 Samuel 20:8-13; 1 Kings 2:5). David's priest Abiathar was exiled by Solomon because he had sided with rival Adonijah. Abiathar is a descendent of Eli, which has important prophetic significance. (1 Kings 2:27) [4] Shimei was confined to Jerusalem and killed three years later when he went to Gath to retrieve some runaway servants in part because he had cursed David when Absalom, David's son, rebelled against David. (1 Kings 2:1-46)
Artist's depiction of Solomon's court (Ingobertus, c. 880.[edit] Wisdom
One of the qualities most ascribed to Solomon is his wisdom. Solomon prays:
"Give Thy servant an understanding heart to judge Thy people and to know good and evil."1 Kings 3:9 [5]
"So God said to him, "Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked..."" (1 Kings 3:11-12)[5] The Bible also states that: "The whole world sought audience with Solomon to hear the wisdom God had put in his heart." (1 Kings 10:24) [6]
One account, known as the Judgment of Solomon, has two mothers who came before Solomon to resolve a quarrel about which was the true mother of a baby. (The other's baby died in the night and each claims the surviving child as hers.) When Solomon suggests dividing the living child in two with a sword, the true mother is revealed to him because she is willing to give up her child to the lying woman rather than have the child killed. Solomon then declares the woman who shows the compassion is the true mother, and gives the baby back to her.
Queen of Sheba
Solomon and the queen of Sheba by Giovanni Demin (1789-1859)
Renaissance relief of the Queen of Sheba meeting Solomon - gate of Florence Baptistry
King Solomon and the Queen of ShebaMain article: Queen of Sheba
In a brief, unelaborated, and enigmatic passage, the Bible describes how the fame of Solomon's wisdom and wealth spread far and wide, so much so that the queen of Sheba decided that she should meet him. The queen is described as visiting with a number of gifts including gold and rare jewels to decorate the temple, and also bringing with her a number of riddles. When Solomon gave her "all her desire, whatsoever she asked," she left satisfied (1 Kings 10:10).
Whether the passage is simply to provide a brief token foreign witness of Solomon's wealth and wisdom, or whether there is meant to be something more significant to the queen's visit and her riddles is unknown; nevertheless the visit of the Queen of Sheba has become the subject of numerous stories.
Sheba is typically identified as Saba, a nation once spanning the Red Sea on the coasts of what are now Eritrea, Somalia, Ethiopia and Yemen, in Arabia Felix. In a Rabbinical account (e.g. Targum Sheni), Solomon was accustomed to ordering the living creatures of the world to dance before him (Rabbinical accounts say that Solomon had been given control over all living things by God), but one day upon discovering that the mountain-cock or hoopoe (the Hebrew name for the creature is Shade) was absent, he summoned it to him, and the bird told him that it had been searching for somewhere new.
The bird had discovered a land in the east, exceedingly rich in gold, silver, and plants, whose capital was called Kitor and whose ruler was the Queen of Sheba, and the bird, on its own advice, was sent by Solomon to request the queen's immediate attendance at Solomon's court.
In an Ethiopian account (Kebra Nagast) it is maintained that the Queen of Sheba had sexual relations with King Solomon (of which the Biblical account gives no hint) and gave birth by the Mai Bella stream in the province of Hamasien, Eritrea. The Ethiopian tradition has a detailed account of the affair. (See Queen of Sheba#Ethiopian account)
The child was a son who went on to become Menelik I, King of Axum, and founded a dynasty that would reign in the eventual stalwart Christian Empire of Ethiopia the 2900+ years (less one usurpation episode and interval of ca. 133 years until a "legitimate" male heir regained the crown) until Haile Selassie was overthrown in 1974.
Menelik was said to be a practicing Jew, had been gifted with a replica Ark of the Covenant by King Solomon, but moreover, the original was switched and went to Axum with him and his mother, and is still there, guarded by a single priest charged with caring for the artifact as his life's task.
The Claim of such a lineage and of possession of the Ark has been an important source of legitimacy and prestige for the Ethiopian monarchy throughout the many centuries of its existence, and had important and lasting effects on Ethiopian culture as a whole. The Ethiopian government and church deny all requests to view the alleged ark[7].
Some classical-era Rabbis, attacking Solomon's moral character, have claimed instead that the child was an ancestor of Nebuchadnezzar II, who destroyed Solomon's temple some 300 years later.[8]
Solomon's sins
1 Kings 11 describes Solomon's descent into idolatry, particularly his turning after Ashtoreth, the goddess of the Sidonians, and after Milcom, the abomination of the Ammonites. "In Deuteronomy 17, the Lord commands kings not to multiply horses, wives or gold. Solomon sins in all three of these areas. Solomon collects 666 talents of gold each year, a huge amount of money for a small nation like Israel.
Solomon gathers a large number of horses and chariots and even brings in horses from Egypt. Just as Deuteronomy 17 warns, collecting horses and chariots takes Israel back to Egypt. Finally, Solomon, like the sons of God in Genesis 6, marries foreign women, and these women turn Solomon to other gods...Because of his sin, the Lord punishes Solomon by tearing the kingdom in two."[2]
The book of Kings goes on to state:
And the Lord was angry with Solomon, because his heart had turned away from the Lord, the God of Israel, who had appeared to him twice and had commanded him concerning this thing, that he should not go after other gods. But he did not keep what the LORD commanded.
Therefore the Lord said to Solomon, "Since this has been your practice and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and will give it to your servant. Yet for the sake of David your father I will not do it in your days, but I will tear it out of the hand of your son. However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen."[9]
Marriages
According to 1 Kings 11:3 Solomon had seven hundred wives and three hundred concubines. The wives are described as foreign princesses, including Pharaoh's daughter and women of Moab, Ammon, Sidon and of the Hittites. These wives are depicted as leading Solomon astray. According to 1 Kings 11:4 "his wives turned his heart after other gods", their own national deities, to whom Solomon built temples, thus incurring divine anger and retribution in the form of the division of the kingdom after Solomon's death (1 Kings 11).
Solomon's enemies
The United Kingdom of Solomon breaks up, with Jeroboam ruling over the Northern Kingdom of Israel (in green on the map) and Rehoboam ruling Judah to the south.Near the end of his life Solomon was forced to contend with several enemies including Hadad of Edom, Rezon of Zobah, and one of his officials named Jeroboam who was from the tribe of Ephraim.[2]
Succession of Rehoboam and the division of the kingdom
Solomon's son Rehoboam succeeded Solomon as king, but the kingdom split under his reign into the northern kingdom of Israel and the southern kingdom of Judah. Rehoboam reigned over the southern kingdom.
Apocryphal texts
Rabbinical tradition attributes the Wisdom of Solomon to Solomon although this book was probably written in the 2nd century BCE. In this work Solomon is portrayed as an astronomer. Other books of wisdom poetry such as the Odes of Solomon and the Psalms of Solomon also bear his name. The Jewish historian Eupolemus, who wrote about 157 BCE, included copies of apocryphal letters exchanged between Solomon and the kings of Egypt and Tyre.
The Gnostic Apocalypse of Adam, which may date to the 1st or 2nd century, refers to a legend in which Solomon sends out an army of demons to seek a virgin who had fled from him, perhaps the earliest surviving mention of the later common tale that Solomon controlled demons and made them his slaves. This tradition of Solomon's control over demons appears fully elaborated in the early Gnostic work called the "Testament of Solomon" with its elaborate and grotesque demonology.[10]
Historical figure
Historical evidence of King Solomon, independent of the biblical accounts, is scarce. Nothing indisputably of Solomon's reign has been found. Archaeological excavations at Hazor, Megiddo, Bethshan and Gezer have uncovered structures that Israeli archaeologists Amnon Ben-Tor, Amihai Mazar and US Professor William G. Dever argue all belong to his reign and all were simultaneously destroyed by a raid of Shishaq,[11] but Finkelstein and Silberman argues that these structures are dated to the Omride period, more than a century after Solomon's reign,[12] although they believe that David and Solomon were kings in the region.[13][14] Excavations on these sites are ongoing. Recently researchers have dated a copper smelting plant at Khirbat en-Nahas in southern Jordan to the 10th century BCE[15]
Buildings and related works
During Solomon's long reign of 40 years, the Hebrew monarchy, according to the Bible, gained its highest splendour. This period has been called the Augustan Age of the Jewish annals. In a single year, according to 1 Kings 10:14, Solomon collected tribute amounting to 666 talents of gold (39,960 pounds). Some feel that based on the archeological evidence,[12] the kingdom of Israel at the time of Solomon was little more than a small city state, so they consider this to be an implausibly large amount of money. According to Israel Finkelstein and Neil Silberman, authors of The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts,[16] at the time of the Davidic and Solomonic kingdoms, Jerusalem may have been unpopulated, or at most with only a few hundred residents.
They consider this insufficient to have ruled an empire stretching from the Euphrates to Eilath. Although both Finkelstein and Silberman do accept that David and Solomon were real kings of Judah about the 10th century BCE,[17] they write that the earliest independent reference to the Kingdom of Israel is about 890 BCE, whilst for that of Judah is about 750 BCE. They suggest that due to religious prejudice, later writers (i.e., the Biblical authors) suppressed the achievements of the Omrides (whom the Bible describes as being polytheist), and instead pushed them back to a supposed golden age of godly rulers, i.e., monotheist, and Yahweh-worshiping. Some go further like the biblical minimalists, notably Thomas L. Thompson, who state that Jerusalem only became a city and capable of acting as a state capital in the middle of the seventh century[18].
These views are strongly criticized by William G. Dever,[19] Helga Weippert, Amihai Mazar and Amnon Ben-Tor.
André Lemaire states in Ancient Israel: From Abraham to the Roman Destruction of the Temple[20] that the principal points of the biblical tradition with Solomon as generally trustworthy, as does Kenneth Kitchen, who argue that Solomon ruled over a comparatively wealthy "mini-empire", rather than a small city-state, so consider this sum to be a rather modest amount of money.
Mr. Kitchen calculates that over a 30 year period such a kingdom might have accumulated from this up to 500 tons of gold, which is small when compared to other examples, such as the 1,180 tons of gold that Alexander the Great took from Susa.[21] Likewise, the magnitude of Solomon's temple is considered excessively large by some, for example, Finkelstein; however, others, such as Kenneth Kitchen,[22] consider it a reasonable and typically sized structure for the region at the time.
A sketch of Solomon's Temple, based on descriptions in the Scriptures.William G. Dever states "that we now have direct Bronze and Iron Age parallels for every feature of the 'Solomonic temple' as described in the Hebrew Bible".[23]
The archaeological remains that are still considered to actually date from the time of Solomon are notable for the fact that Canaanite material culture appears to have continued unabated; there is a distinct lack of magnificent empire, or cultural development - indeed comparing pottery from areas traditionally assigned to Israel with that of the Philistines points to the Philistines having been significantly more sophisticated.
However there is a lack of physical evidence of its existence, despite some archaeological work in the area.[12] This is not unexpected as the area was devastated by the Babylonians, then rebuilt and destroyed several times[22]. Also it should be noted that little archaeological excavation has been conducted around the area known as the Temple Mount; in what is thought to be the foundation of Solomon's Temple as attempts to do so are met with protest from adherents to the Muslim and Jewish faiths.[24]
Solomon is described as surrounding himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram I, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. For some years before his death, David was engaged in the active work of collecting materials for building a temple in Jerusalem as a permanent abode for the Ark of the Covenant.
Solomon is described as completing its construction, with the help of an architect, also named Hiram, and other materials, sent from Hiram king of Tyre. The description of the temple is remarkably similar to that of surviving remains of Phoenician temples of the time, and it is certainly plausible, from the point of view of archaeology, that the temple was constructed to the design of Phoenicians. It has also been suggested that the Phoenicians built it for themselves.[12]
From a critical point of view, Solomon's building of a temple for Yahweh should not be seen as an act resulting from particular devotion to Yahweh, since Solomon is also described as erecting temples for a number of other deities[8] (1 Kings 11:4). Solomon's apparent initial devotion to Yahweh appearing in for example his dedication prayer (1 Kings 8:14-66) are seen by some textual scholars as a product of a much later writer, Solomon being credited with the views only after Jerusalem had actually become the religious centre of the kingdom (rather than, for example, Shiloh, or Bethel).
Some textual scholars consider the authorship of passages such as these in the Books of Kings to be separate from the remainder of the text, and consider these passages to be probably the result of the Deuteronomist.[25] Such views have been challenged by other textual scholars who maintain that there are evidences that these passages in Kings are derived from official court records from the time of Solomon and from other contemporaneous writings that were incorporated into the canonical books of Kings.[26][27][28] See also the discussion in "Chronological Notes" below.
After the completion of the temple, Solomon is described as erecting many other buildings of importance in Jerusalem; for the long space of thirteen years he was engaged in the erection of a royal palace on Ophel (a hilly promontory in central Jerusalem); Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city, and the Millo (Septuagint, Acra) for the defense of the city.
However, excavations of Jerusalem have shown a distinct lack of monumental architecture from the era, and remains of neither the Temple nor Solomon's palace have been found, although it should be noted that a number of significant but politically sensitive areas have not been extensively excavated, including the site that the Temple is traditionally said to have been located.
Solomon is also described as rebuilding major cities elsewhere in Israel, creating the port of Ezion-Geber, and constructing Tadmor in the wilderness as a commercial depot and military outpost. Solomon is additionally described as having amassed a thousand and four hundred chariots and twelve thousand horsemen. Though the location of Solomon's port of Ezion-Geber is known, no remains have ever been found.
More archaeological success has been achieved with the major cities Solomon is said to have strengthened or rebuilt (for example, Hazor , Megiddo and Gezer — 1 Kings 9:15); these all have substantial ancient remains, including impressive six-chambered gates, and ashlar palaces, as well as trough-like structures outside buildings that early archaeologists have identified as the stables for Solomon's horses.
According to the Bible, during Solomon's reign Israel enjoyed great commercial prosperity, with extensive traffic being carried on by land with Tyre, Egypt, and Arabia, and by sea with Tarshish (Spain), Ophir, and South India.
View inside a Roman aqueduct from the Solomon's Pools to Jerusalem.[edit] Solomon's Pools
Main article: Solomon's Pools
Solomon's Pools are located near the town of al-Khader about 5 miles southwest of Bethlehem. They are named after the Biblical Solomon, probably because of his mention in Ecclesiastes 2.6, that "I made myself pools from which to water the forest of growing trees".[2] However the pools of more recent evidence were probably the work of the Romans under Herod the Great to provide source water for the aqueduct built to supply water to Bethlehem and to Jerusalem where it terminated under the Temple Mount. These source pools consist of three open cisterns, each at different elevations, fed from an underground spring. The total water capacity is about 3 million gallons (about 10 million liters). [3]
Jewish scriptures
King Solomon is one of the central Biblical figures in Jewish heritage that have lasting religious, national and political aspects. As the constructor of the First Temple in Jerusalem and last ruler of the united Kingdom of Israel before its division into the northern Kingdom of Israel and the southern Kingdom of Judah, Solomon is associated with the peak "golden age" of the independent Kingdom of Israel as well as a source of judicial and religious wisdom. According to Jewish tradition, King Solomon wrote three books of the Bible:
Mishlei (Book of Proverbs), a collection of fables and wisdom of life
Kohelet (Ecclesiastes), a book of contemplation and his self reflection.
Shir ha-Shirim (Song of Songs), a chronicle of erotic love (there are contrasting opinions whether its subject is a woman or God).
The Hebrew word "To Solomon" (which can also be translated as "by Solomon") appears in the title of two hymns in the book of Psalms (Tehillim), suggesting to some that Solomon wrote them.
In modern Israel, the extent of the First Temple Solomonic empire and Second Temple Hasmonean and Herodian kingdoms, is relied upon by nationalists who support an exclusive Israeli-Jewish territorial claim to the entire Land of Israel.
Religions and Solomon
Christianity
Russian icon of King Solomon. He is depicted holding a model of the Temple. (18th century, iconostasis of Kizhi monastery, Russia).Christianity has traditionally accepted the historical existence of Solomon, though some modern Christian scholars have also questioned at least his authorship of those biblical texts ascribed to him. Such disputes tend to divide Christians into traditionalist and modernist camps.
Of the two Genealogies of Jesus given in the Gospels, Matthew mentions Solomon, but Luke does not. Jesus mentions Solomon twice. The first reference is the famous simile of Matthew 6:28-29 and Luke 12:27, in which Jesus compares the lilies of the field with "Solomon in his glory". In the second reference Jesus alludes to the Queen of Sheba's visit to the court of David (Matthew 12:42, Luke 11:31). Saint Stephen, in his testimony before the Sanhedrin, mentions Solomon's construction of the Temple (Acts 7:47).
In the Eastern Orthodox Church, Solomon is commemorated as a saint, with the title of "Righteous Prophet and King". His feast day is celebrated on the Sunday of the Holy Forefathers (two Sundays before the Great Feast of the Nativity of the Lord).
The staunchly Catholic King Philip II of Spain sought to model himself after King Solomon. Statues of David and Solomon stand on either side of the entrance to the basilica of El Escorial, Philip's palace, and Solomon is also depicted in a great fresco at the center of El Escorial's library. Philip identified the warrior-king David with his own father Charles V, and himself sought to emulate the thoughtful and logical character which he perceived in Solomon. Moreover, Escorial's structure was inspired by that of Solomon's Temple [29].
Freemasonry
According to the doctrines of Freemasonry, Freemasons were involved in the building of Solomon's Temple.[30]
Islam
Main article Islamic view of Solomon
See also Biblical narratives and the Qur'an
Solomon also appears in the Qur'an, where he is called سليمان in Arabic, which is transliterated in English variously as Sulayman, Suleiman, Sulaimaan etc. The Qur'an refers to Sulayman as the son of David (Arabic: Dawud, Dawood, or Dawoud), a prophet and a great ruler imparted by God with tremendous wisdom, favor, and special powers (like his father). The Qur'an states that Sulayman ruled not only people, but also hosts of Jinn, was able to understand the language of the birds and ants, and to see some of the hidden glory in the world that was not accessible to most other human beings. Ruling a large kingdom that extended south into Yemen, he was famed throughout the lands for his wisdom and fair judgments.
And they followed what the Shayatin(devils) chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shayatin(devils) disbelieved, they teach people sorcery and such things that came down to the two angels at Babel, Harut and Marut, yet they(the two Angels) taught no person until they had said to them, "Surely, we are only a trial, therefore do not be a disbeliever." So they learn from them(the two Angels) that by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this. (Holy Quran, chapter 2.102)
Solomon is said to have been given control over various things, such as the wind, and transportation. Thus the Qur'an says,
And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month's (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month's (journey i.e. in one day he could travel two months' journey). And We caused a fount of (molten) brass to flow for him, and there were jinn that worked in front of him, by the Leave of his Lord, And whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. Quran 34:12
And before Sulayman were marshaled his hosts,- of Jinns and men and birds, and they were all kept in order and ranks. Quran 27:17
And Solomon, accordingly grateful of God, says
"O ye people! We have been taught the speech of birds, and on us has been bestowed from everything: this is indeed the Grace manifest (from God)." Quran 27:16
[edit] Death
According to the Qur'an, the death of Solomon held a lesson to be learned:
Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task). Quran 34:14
According to tradition, when Solomon died he was standing watching the work of his Jinn, while leaning on his cane. There he silently died, but did not fall. He remained in this position, and the Jinn, thinking he was still alive watching them work, kept working. But termites were eating the cane, so that the body of Solomon fell after forty days. Thereafter, the Jinn (along with all humans) regretted that they did not know more than God had allotted them to know.
Fictional accounts and legends
One Thousand and One Nights
A well-known story in the One Thousand and One Nights describes a genie who had displeased King Solomon and was punished by being locked in a bottle and thrown into the sea. Since the bottle was sealed with Solomon's seal, the genie was helpless to free himself, until freed many centuries later by a fisherman who discovered the bottle.
Demons and magic
According to the Rabbinical literature, on account of his modest request for wisdom only, Solomon was rewarded with riches and an unprecedentedly glorious realm, which extended over the upper world inhabited by the angels and over the whole of the terrestrial globe with all its inhabitants, including all the beasts, fowl, and reptiles, as well as the demons and spirits.
His control over the demons, spirits, and animals augmented his splendor, the demons bringing him precious stones, besides water from distant countries to irrigate his exotic plants. The beasts and fowl of their own accord entered the kitchen of Solomon's palace, so that they might be used as food for him, and extravagant meals for him were prepared daily by each of his 700 wives and 300 concubines, with the thought that perhaps the king would feast that day in her house.
A magic ring called the "Seal of Solomon" was supposedly given to Solomon, and gave him power over demons. The magical symbol said to have been on the Seal of Solomon which made it work is now better known as the Star of David. Asmodeus, king of demons, was one day, according to the classical Rabbis, captured by Benaiah using the ring, and was forced to remain in Solomon's service.
In one tale, Asmodeus brought a man with two heads from under the earth to show Solomon; the man, unable to return, married a woman from Jerusalem and had seven sons, six of whom resembled the mother, while one resembled the father in having two heads. After their father's death, the son with two heads claimed two shares of the inheritance, arguing that he was two men; Solomon, owing to his huge wisdom, decided that the son with two heads was only one man.
The Seal of Solomon, in some legends known as the Ring of Aandaleeb, was a highly sought after symbol of power. In several legends, different groups or individuals attempted to steal it or attain it in some manner.
One legend concerning Asmodeus goes on to state that Solomon one day asked Asmodeus what could make demons powerful over man, and Asmodeus asked to be freed and given the ring so that he could demonstrate; Solomon agreed but Asmodeus threw the ring into the sea and it was swallowed by a fish. Asmodeus then swallowed the king, stood up fully with one wing touching heaven and the other earth, and spat out Solomon to a distance of 400 miles.
The Rabbis claim this was a divine punishment for Solomon having failed to follow three divine commands, and Solomon was forced to wander from city to city, until he eventually arrived in an Ammonite city where he was forced to work in the king's kitchens. Solomon gained a chance to prepare a meal for the Ammonite king, which the king found so impressive that the previous cook was sacked and Solomon put in his place; the king's daughter, Naamah, subsequently fell in love with Solomon, but the family (thinking Solomon a commoner) disapproved, so the king decided to kill them both by sending them into the desert.
Solomon and the king’s daughter wandered the desert until they reached a coastal city, where they bought a fish to eat, which just happened to be the one which had swallowed the magic ring. Solomon was then able to regain his throne and expel Asmodeus. (The element of a ring thrown into the sea and found back in a fish's belly earlier appeared in Herodotus' account of Polycrates of Samos).
In another familiar version of the legend of the Seal of Solomon, Asmodeus disguises himself. In some myths, he's disguised as King Solomon himself, while in more frequently heard versions he's disguised as a falcon, calling himself Gavyn (Gavinn or Gavin), one of King Solomon’s trusted friends.
The concealed Asmodeus tells travelers who have ventured up to King Solomon's grand lofty palace that the Seal of Solomon was thrown into the sea. He then convinces them to plunge in and attempt to retrieve it, for if they do they would take the throne as king.
Other magical items attributed to Solomon are his key and his Table. The latter was said to be held in Toledo, Spain during the Visigothic rule and was part of the loot taken by Tarik ibn Ziyad during the Umayyad Conquest of Iberia, according to Ibn Abd-el-Hakem's History of the Conquest of Spain. The former appears in the title of the Lesser Key of Solomon, a grimoire whose framing tale is Solomon capturing demons using his ring, and forcing them to explain themselves to him.
Demons also help out Solomon in building the Temple; though not by choice. The edifice was, according to rabbinical legend, throughout miraculously constructed, the large, heavy stones rising to and settling in their respective places of themselves. The general opinion of the Rabbis is that Solomon hewed the stones by means of a shamir, a mythical worm whose mere touch cleft rocks.
According to Midrash Tehillim, the shamir was brought from paradise by Solomon's eagle; but most of the rabbis state that Solomon was informed of the worm's haunts by Asmodeus. The shamir had been entrusted by the prince of the sea to the mountain cock alone, and the cock had sworn to guard it well, but Solomon's men found the bird's nest, and covered it with glass. When the bird returned, it used the shamir to break the glass, whereupon the men scared the bird, causing it to drop the worm, which the men could then bring to Solomon.
Early adherents of the Kabbalah portray Solomon as having sailed through the air on a throne of light placed on an eagle, which brought him near the heavenly gates as well as to the dark mountains behind which the fallen angels Uzza and Azzael were chained; the eagle would rest on the chains, and Solomon, using the magic ring, would compel the two angels to reveal every mystery he desired to know. Solomon is also portrayed as forcing demons to take Solomon's friends, including Hiram, on day return trips to hell.
Other forms of Solomon legend describe Solomon as having had a flying carpet that was 60 miles square, and could travel so fast that it could get from Damascus to Medina within a day. One day, due to Solomon exhibiting pride, the wind shook the carpet and caused 40,000 men to fall from it; Solomon on being told by the wind why this had happened, felt ashamed.
Another day Solomon was flying over an ant-infested valley and overheard an ant warning its fellow ants to hide lest Solomon destroy them; Solomon desired to ask the ant a question, but was told it was not becoming for the interrogator to be above and the interrogated below. Solomon then lifted the ant above the valley, but the ant said it was not fitting that Solomon should sit on a throne while the ant remained on the ground, so Solomon placed the ant upon his hand, and asked it whether there was any one in the world greater than he. The ant replied that she was much greater as otherwise God would not have sent him there to place it upon his hand; this offended Solomon and he threw the ant down reminding it who he was, but the ant told him that it knew Solomon was created from a corrupted drop, causing Solomon to feel ashamed.
According to one legend, while magically traveling Solomon noticed a magnificent palace to which there appeared to be no entrance. He ordered the demons to climb to the roof and see if they could discover any living being within the building but the demons only found an eagle, which said that it was 700 years old, but that it had never seen an entrance.
An elder brother of the eagle, 900 years old, was then found, but it also did not know the entrance. The eldest brother of these two birds, which was 1,300 years old, then declared it had been informed by its father that the door was on the west side, but that it had become hidden by sand drifted by the wind. Having discovered the entrance, Solomon found an idol inside that had in its mouth a silver tablet saying in Greek (a language not thought by modern scholars to have existed 1000 years before the time of Solomon) that the statue was of Shaddad, the son of 'Ad, and that it had reigned over a million cities, rode on a million horses, had under it a million vassals, and slew a million warriors, yet it could not resist the angel of death.
[edit] Throne
Solomon's throne is described at length in Targum Sheni, which is compiled from three different sources, and in two later midrash. According to these, there were on the steps of the throne twelve golden lions, each facing a golden eagle. There were six steps to the throne, on which animals, all of gold, were arranged in the following order: on the first step a lion opposite an ox; on the second, a wolf opposite a sheep; on the third, a tiger opposite a camel; on the fourth, an eagle opposite a peacock, on the fifth, a cat opposite a cock; on the sixth, a sparrow-hawk opposite a dove. On the top of the throne was a dove holding a sparrow-hawk in its claws, symbolizing the dominion of Israel over the Gentiles.
The first midrash claims that six steps were constructed because Solomon foresaw that six kings would sit on the throne, namely, Solomon, Rehoboam, Hezekiah, Manasseh, Amon, and Josiah. There was also on the top of the throne a golden candelabrum, on the seven branches of the one side of which were engraved the names of the seven patriarchs Adam, Noah, Shem, Abraham, Isaac, Jacob, and Job, and on the seven of the other the names of Levi, Kohath, Amram, Moses, Aaron, Eldad, Medad, and, in addition, Hur (another version has Haggai). Above the candelabrum was a golden jar filled with olive-oil and beneath it a golden basin which supplied the jar with oil and on which the names of Nadab, Abihu, and Eli and his two sons were engraved. Over the throne, twenty-four vines were fixed to cast a shadow on the king's head.
By a mechanical contrivance the throne followed Solomon wherever he wished to go. Supposedly, due to another mechanical trick, when the king reached the first step, the ox stretched forth its leg, on which Solomon leaned, a similar action taking place in the case of the animals on each of the six steps.
From the sixth step the eagles raised the king and placed him in his seat, near which a golden serpent lay coiled. When the king was seated the large eagle placed the crown on his head, the serpent uncoiled itself, and the lions and eagles moved upward to form a shade over him. The dove then descended, took the scroll of the Law from the Ark, and placed it on Solomon's knees. When the king sat, surrounded by the Sanhedrin, to judge the people, the wheels began to turn, and the beasts and fowls began to utter their respective cries, which frightened those who had intended to bear false testimony.
Moreover, while Solomon was ascending the throne, the lions scattered all kinds of fragrant spices. After Solomon's death King Shishak, when taking away the treasures of the Temple (comp. I Kings xiv. 26), carried off the throne, which remained in Egypt till Sennacherib conquered that country. After Sennacherib's fall Hezekiah gained possession of it, but when Josiah was slain by Pharaoh Necho the latter took it away. However, according to rabbinical accounts, Necho did not know how the mechanism worked and so accidentally struck himself with one of the lions causing him to become lame; Nebuchadnezzar, into whose possession the throne subsequently came, shared a similar fate. The throne then passed to the Persians, who their king Darius was the first to sit successfully on Solomon's throne since his death, and after that the throne passed into the possession of the Greeks and Ahasuerus.
[edit] Chronological notes
Main article: Edwin R. Thiele
Biblical scholars who believe in a historical Solomon argue that his regnal dates can be derived by independent methods: The division of the kingdom following Solomon's death occurred at some time in the year beginning in Nisan (in the spring) of 931 BCE, as argued by Edwin Thiele,[31] so that his fourth year would have begun in Tishri (in the fall) of 968/967 BCE. Solomon's fourth year, in which Temple construction allegedly began, is calculated by modern scholars[32][33][34] from the Tyrian king list of Menander as the year 968 BCE without the use of biblical texts. Edward Lipinski suggests that the length of Solomon's reign, which is unknown, would have likely been 20 to 25 years starting ca. 956/5 or 951/0.[35]
[edit] Contemporary fiction
[edit] Literature
Solomon's Angels: A Novel (2008), by Doreen Virtue, is a historically researched, novelized biography of Solomon and the Queen of Sheba, focusing on metaphysical aspects.
In Friedrich Dürrenmatt's Die Physiker, the physicist Möbius claims that Solomon appears to him and dictates the "theory of all possible inventions" (based on Unified Field Theory).
In The Divine Comedy the spirit of Solomon appears to Dante Alighieri in the Heaven of the Sun with other exemplars of inspired wisdom.
In Neal Stephenson's three-volume The Baroque Cycle, 17th century alchemists like Isaac Newton believe that Solomon created a kind of "heavier" gold with mystical properties and that it was cached in the Solomon Islands where it was accidentally discovered by the crew of a wayward Spanish galleon.
In the third volume of The Baroque Cycle, The System of the World, a mysterious member of the entourage of Czar Peter I of Russia, named "Solomon Kohan" appears in early 18th century London. The czar, traveling incognito to purchase English-made ships for his navy, explains that he added him to his court after the Sack of Azov, where Kohan had been a guest of the Pasha. Solomon Kohan is later revealed as one of the extremely long-lived "Wise" (like Enoch Root), and compares a courtyard full of inventors' workstations to "an operation I used to have in Jerusalem a long time ago," denominating either facility as "a temple."
Isaac Rosenberg, the famous 20th century Jewish poet, references Solomon in a great number of his early poems.
King Solomon is the subject of the Afrikaans poem 'Salomo O Salomo'
King Solomon is depicted as a very powerful magician in The Bartimaeus Trilogy by Jonathan Stroud.
Solomon Kane is given The Staff of Solomon by his shaman friend N'longa, and uses it throughout his various adventures.
Charles Williams speaks about the Stone of Suleiman in his novel Many Dimensions (1931).
[edit] Theatre
The Israeli musical King Solomon and Shalmai the Shoemaker based on a Jewish folk story about King Solomon and a shoemaker that looks exactly like him.
Solomon is a featured character in a one-act play by playwright John Guare, entitled "The General of Hot Desire"
King Solomon is featured in a two-act play by Swiss playwright Friedrich Dürrenmatt, entitled Die Physiker
The Solomon Song is found in the Brecht/Weild musical The Threepenny Opera
[edit] Film
Solomon and Sheba (1959)
There have been at least 3 English language versions filmed of the Allan Quatermain story, "King Solomon's Mines", written by Sir Henry Rider Haggard. "King Solomon's Mines" is also a famous Walt Disney comic story featuring the character Uncle Scrooge, written and drawn by Carl Barks. The diamond mines of King Solomon are also sought after in the book and in the movie Congo by the author of Jurassic Park Michael Crichton.
The Kingdom of Solomon (2009) from Iran , Director Shahriar Bahrani
[edit] Music
Händel composed an oratorio entitled Solomon in 1748. The story follows the basic Biblical plot.
Ernest Bloch composed a Hebraic Rhapsody for cello and orchestra entitled Schelomo, based on King Solomon.
Mort Garson synthetic music album named Solomon's Ring.
Conor Oberst and the Mystic Valley Band's song 'To all the lights in the windows', from the 2009 album Outer South refers to Solomon.
Sean Paul's song 'We Be Burnin, refers to King Solomon's grave
The Grateful Dead have a song on their 1975 album "Blues For Allah" called [King Solomon's Marbles]
[edit] See also
Goetia
Kabbalah
Lesser Key of Solomon
Seal of Solomon
Solomon and Morcolf
Solomonic column
Temple of Solomon
The Bible Unearthed
This too shall pass
[edit] References
Dever, William G. (2003). Who Were the Early Israelites and Where Did They Come From?. Wm. B. Eerdmans Publishing Company. ISBN 0-8028-0975-8.
Finkelstein, Israel; Neil Asher Silberman (2006). David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition. Free Press. ISBN 0-7432-4362-5.
Finkelstein, Israel; Neil Asher Silberman (2002). The Bible Unearthed: Archaeology's New Vision. Simon & Schuster. ISBN 978-0684869131.
Thomas E. Levy & Thomas Higham (eds.), ed. The Bible and Radiocarbon Dating: Archaeology, Text and Science. London ; Oakville, CT.: Equinox Publishing (UK). ISBN 978-1845530563. OCLC 60453952.
Dever, William G.. What Did the Biblical Writers Know and When Did They Know It?: What Archaeology Can Tell Us about the Reality of Ancient Israel. Grand Rapids, Mich.: Eerdmans Pub.. ISBN 978-0802847942. OCLC 45487499.
Kitchen, Kenneth A.. On the reliability of the Old Testament. Grand Rapids, Mich.: Eerdmans. ISBN 0-8028-4960-1.
[edit] Notes
^ a b Barton, George A.. "Temple of Solomon". Jewish Encyclopedia. New York, NY.: Funk & Wagnalls. pp. 98-101. doi:10.1038/2151043a0. http://www.jewishencyclopedia.com/view.jsp?artid=129&letter=T. Retrieved 2007-05-15.
^ a b c Peter J. Leithart, A House for My Name, 157, Canon Press, 2000. ISBN 978-1-885767-169-1
^ a b 1 Kings 1 (ESV)
^ Peter J. Leithart, A House for My Name, 164, Canon Press, 2000. ISBN 978-1-885767-169-1
^ a b http://www.biblegateway.com/passage/?book_id=11&chapter=3&version=31
^ http://www.biblegateway.com/passage/?book_id=11&chapter=10&version=31
^ Confirmed anew in the recent History Channel quasi-promotional production about Indiana Jones's[citation needed] positive impact on archaeology. (released Mid-May 2008, the week before the 22 May 2008 USA release of Indiana Jones and the Kingdom of the Crystal Skull) History Channel producers were shown interviewing the guardian priest, and expert discussions about the Ark were part of the fare served up.
^ a b This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.
^ http://www.biblegateway.com/passage/?search=1%20Kings%2011;&version=47; 1 Kings 11
^ "JewishEncyclopedia.com - Solomon, Testament of:". http://www.jewishencyclopedia.com/view.jsp?artid=897&letter=S.
^ Dever 2001
^ a b c d Finkelstein The Bible Unearthed
^ David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition by Israel Finkelstein and Neil Asher Silberman
^ http://www.bibleandscience.com/bible/reviews/unearthed.htm
^ http://www.pnas.org/content/105/43/16460.full
^ Finkelstein, Israel; Silberman, Neil Asher (2001). The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts. Simon and Schuster. http://books.google.com/books?id=lu6ywyJr0CMC&printsec=frontcover&dq=finkelstein+israel+and+silberman+neil+asher+%22the+bible+unearthed%22&source=gbs_summary_r.
^ David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition pp20
^ Thompson, Thomas L., 1999, The Bible in History: How Writers Create a Past, Jonathan Cape, London, ISBN 978-0224039772 p. 207
^ Dever 2001, p. 160
^ Ancient Israel: From Abraham to the Roman Destruction of the Temple, by Hershel Shanks, p113
^ Kitchen 2003, p. 135
^ a b Kitchen 2003, p. 123
^ Dever 2001, p. 145
^ http://www.sacred-destinations.com/israel/temple-mount-excavation.htm
^ ibid
^ Harrison, R. K. (1969). Introduction to the Old Testament (Grand Rapids: Eerdmans) pp. 722–724.
^ Archer, G. L. (1964). A Survey of Old Testament Introduction (Chicago: Moody Press) pp. 276–277.
^ Thiele, E. R. (1983) The Mysterious Numbers of the Hebrew Kings (3rd ed.; Grand Rapids: Zondevan/Kregel) pp. 193–204.
^ René Taylor 1. Arquitectura y Magia. Consideraciones sobre la Idea de El Escorial, Ediciones Siruela, Madrid, enhanced from monograph in Rudolph Wittkower's 1968 festschrift. 2. Hermetism and the Mystical Architecture of the Society of Jesus in "Baroque Art: The Jesuit Contribution" by Rudolf Wittkower & Irma Jaffe
^ Gruber, Hermann (1910-10-01). "Masonry (Freemasonry)". in Remy Lafort, Censor. The Catholic encyclopedia: an international work of reference on the constitution, doctrine, discipline, and history of the Catholic Church. IX. New York: Robert Appleton Company. OCLC 1017058. http://www.newadvent.org/cathen/09771a.htm. Retrieved 2007-05-08.
^ Thiele, Mysterious Numbers p. 78.
^ J. Liver, "The Chronology of Tyre at the Beginning of the First Millennium B.C.," Israel Exploration Journal 3 (1953) 113-120.
^ Frank Moore Cross, "An Interpretation of the Nora Stone," Bulletin of the American Schools of Oriental Research 208 (1972) 17, n. 11.
^ William H. Barnes, Studies in the Chronology of the Divided Monarch of Israel (Atlanta, GA: Scholars Press, 1991) 29-55.
^ Lipinski, Edward On the skirts of Canaan in the Iron age Peeters Publishers ISBN 978-9042917989 p.99 [1]
[edit] External links
Wikimedia Commons has media related to: Solomon
A collection of King Solomon links on the web
Wars of King Solomon The Wars of King Solomon: Summaries and Studies: www.warsofisrael.com
Jewish Encyclopedia (1901-1905)
Catholic Encyclopedia: Solomon entry by Gabriel Oussani (1913)
Solomon at the Internet Movie Database Animated depiction of the life of Solomon
Solomon at the Internet Movie Database Artistic movie about the rise and the reign of King Solomon
Solomon
House of David
Regnal titles
Preceded by
David King of the United Kingdom
of Israel and Judah
971 – 931 BCE
Succeeded by
Rehoboam
in Judah
Succeeded by
Jeroboam I
in Israel
Tuesday, October 6, 2009
Banks making billion from Over Draft Fees
Dear Patriotic Global Citizens and Friends of African Union and Ethiopia:
alk about kicking people when they're down.
Banks and credit unions made an eye-popping $24 billion in overdraft fees in 2008, according to a report released Tuesday by the nonprofit Center for Responsible Lending.
That's a 35 percent increase from 2006.
The report estimates that about 51 million people were affected - meaning that one in six Americans were hit, on average, with $470 in overdraft fees last year.
The fees, which banks levy when approving check, debit card and ATM transactions despite a customer's lack of sufficient funds, have become a source of big business for financial institutions: nearly half of all banks and credit unions make more money from overdraft services than they make in profits, according to Moebs Services, an economic research firm. The firm estimates banks will make $27 billion off overdraft programs this year, and says this is the first time banks have raised their overdraft fees during a recession.
While billed as a convenience for customers who otherwise would see their purchases denied, the practice amounts to little more than a trap for consumers who don't know the precise dollar amount in their checking accounts, consumer advocates say. Banks typically enroll consumers in these programs automatically.
In addition, when it comes to tallying the fees, some banks post debits from the highest amount to the lowest, rather than chronologically, so a $4 purchase at 10 a.m. at Starbucks is posted to the account after a $68 dinner bill that created a negative balance, making each subject to a fee.
A number of lawsuits argue that the banks do this intentionally to increase overdraft fees, thereby boosting profits.
Story continues below
It's a phenomenon that regulators and legislators are trying to beat back after years of failed attempts. The Federal Reserve is mulling new rules, and Representative Carolyn Maloney (D-N.Y.) introduced a bill in March that calls for consumers to be alerted every time a debit card purchase would overdraw an account. Senator Chris Dodd (D-Conn.) is expected to introduce similar legislation.
Sensing the heat, some banks have begun to pull back. Bank of America, JPMorgan Chase and Wells Fargo announced changes to their overdraft programs. One such move: finally allowing customers to opt out of the service.
A recent survey of 679 adults by Consumers Union, the nonprofit publisher of Consumer Reports, found that two-thirds of bank customers said they preferred to expressly authorize overdraft transactions.
Here's a chart from Moebs showing how the fees have increased in the last two decades:
Source: Moebs Services
*2009 figure is an estimate
Here's a chart from Moebs showing how the fees make banks look even more predatory than payday lenders:
Source: Moebs Services
The bank lobby has been fighting proposed government oversight of overdraft programs for years. In 2007, the American Bankers Association testified before Congress, "specifically oppos[ing] proposals to require an opt-in for customers to have overdrafts paid or authorized, calculation of an APR for overdraft fees, and disclosure of a potential overdraft at the point of sale or ATM," according to the group's Web site. Those are the three things consumer advocates and certain members of Congress have been demanding for years.
In May 2008, federal banking agencies proposed rules governing overdraft charges, including prohibiting banks from charging overdraft fees unless consumers were provided an opportunity to opt out and failed to do so. The "ABA vigorously opposed this regulatory proposal," the group's Web site notes.
While the proposed rules were open to public comment, the Independent Community Bankers of America, another bank lobby, circulated a memo to its members urging them to send their comments to the federal agencies. Among the key points for the banks to consider when writing the agencies were "most customers welcome overdraft protection" and "requiring the opt-out notice in every statement cycle there is an overdraft is information overload for consumers and unnecessarily expensive and burdensome." The ICBA noted that disclosing fees should be enough and that an annual opportunity to opt out of overdraft protection was sufficient.
When it comes to overdraft fees, big banks charge the most. Banks with at least $50 billion in assets charge about $35 per overdraft, according to Michael Moebs, the founder of Moebs Services. Smaller banks charge about $28. But smaller banks will typically reverse the fee for customers in good standing, he adds.
"If people have a problem with their account and they're not abusive, if they're at a community bank [the bank] would refund you the money -- guaranteed," Moebs says. "That's why I tell people to have their accounts at community institutions."
Lilia Lopez-Rahman is one of millions of Americans who were hit with overdraft charges last year.
A retired pastor living in Hawaii, Lopez-Rahman, 70, thought she'd have no trouble last fall refinancing her mortgage for a lower monthly payment. But her lender saw a problem: Lopez-Rahman had a negative balance of hundreds of dollars on a Bank of America checking account she thought she'd closed in 2007.
After a series of phone calls, she discovered that the bank, after cutting her a closing check for the account balance, had apparently continued to charge $1.74 per month for accidental death insurance.
"When the account turned negative, the overdraft protection then deposited $100 [into] my account," said Lopez-Rahman, 70, "They kept on charging this overdraft protection." Fees to cover the unwanted insurance piled up in the account she thought was closed. Then debt collectors started harassing her for $386 they said she owed the bank. With her credit score ruined, refinancing the mortgage was no longer a possibility.
In its report, the Center for Responsible Lending calls for a number of changes, including improved disclosure of the true cost of overdraft programs, fee limits and getting banks and credit unions to provide customers with a warning every time they are in danger of overdrawing on their accounts.
Read the report HERE:
Read more at: http://www.huffingtonpost.com/2009/10/05/as-economy-crashes-banks_n_310565.html
alk about kicking people when they're down.
Banks and credit unions made an eye-popping $24 billion in overdraft fees in 2008, according to a report released Tuesday by the nonprofit Center for Responsible Lending.
That's a 35 percent increase from 2006.
The report estimates that about 51 million people were affected - meaning that one in six Americans were hit, on average, with $470 in overdraft fees last year.
The fees, which banks levy when approving check, debit card and ATM transactions despite a customer's lack of sufficient funds, have become a source of big business for financial institutions: nearly half of all banks and credit unions make more money from overdraft services than they make in profits, according to Moebs Services, an economic research firm. The firm estimates banks will make $27 billion off overdraft programs this year, and says this is the first time banks have raised their overdraft fees during a recession.
While billed as a convenience for customers who otherwise would see their purchases denied, the practice amounts to little more than a trap for consumers who don't know the precise dollar amount in their checking accounts, consumer advocates say. Banks typically enroll consumers in these programs automatically.
In addition, when it comes to tallying the fees, some banks post debits from the highest amount to the lowest, rather than chronologically, so a $4 purchase at 10 a.m. at Starbucks is posted to the account after a $68 dinner bill that created a negative balance, making each subject to a fee.
A number of lawsuits argue that the banks do this intentionally to increase overdraft fees, thereby boosting profits.
Story continues below
It's a phenomenon that regulators and legislators are trying to beat back after years of failed attempts. The Federal Reserve is mulling new rules, and Representative Carolyn Maloney (D-N.Y.) introduced a bill in March that calls for consumers to be alerted every time a debit card purchase would overdraw an account. Senator Chris Dodd (D-Conn.) is expected to introduce similar legislation.
Sensing the heat, some banks have begun to pull back. Bank of America, JPMorgan Chase and Wells Fargo announced changes to their overdraft programs. One such move: finally allowing customers to opt out of the service.
A recent survey of 679 adults by Consumers Union, the nonprofit publisher of Consumer Reports, found that two-thirds of bank customers said they preferred to expressly authorize overdraft transactions.
Here's a chart from Moebs showing how the fees have increased in the last two decades:
Source: Moebs Services
*2009 figure is an estimate
Here's a chart from Moebs showing how the fees make banks look even more predatory than payday lenders:
Source: Moebs Services
The bank lobby has been fighting proposed government oversight of overdraft programs for years. In 2007, the American Bankers Association testified before Congress, "specifically oppos[ing] proposals to require an opt-in for customers to have overdrafts paid or authorized, calculation of an APR for overdraft fees, and disclosure of a potential overdraft at the point of sale or ATM," according to the group's Web site. Those are the three things consumer advocates and certain members of Congress have been demanding for years.
In May 2008, federal banking agencies proposed rules governing overdraft charges, including prohibiting banks from charging overdraft fees unless consumers were provided an opportunity to opt out and failed to do so. The "ABA vigorously opposed this regulatory proposal," the group's Web site notes.
While the proposed rules were open to public comment, the Independent Community Bankers of America, another bank lobby, circulated a memo to its members urging them to send their comments to the federal agencies. Among the key points for the banks to consider when writing the agencies were "most customers welcome overdraft protection" and "requiring the opt-out notice in every statement cycle there is an overdraft is information overload for consumers and unnecessarily expensive and burdensome." The ICBA noted that disclosing fees should be enough and that an annual opportunity to opt out of overdraft protection was sufficient.
When it comes to overdraft fees, big banks charge the most. Banks with at least $50 billion in assets charge about $35 per overdraft, according to Michael Moebs, the founder of Moebs Services. Smaller banks charge about $28. But smaller banks will typically reverse the fee for customers in good standing, he adds.
"If people have a problem with their account and they're not abusive, if they're at a community bank [the bank] would refund you the money -- guaranteed," Moebs says. "That's why I tell people to have their accounts at community institutions."
Lilia Lopez-Rahman is one of millions of Americans who were hit with overdraft charges last year.
A retired pastor living in Hawaii, Lopez-Rahman, 70, thought she'd have no trouble last fall refinancing her mortgage for a lower monthly payment. But her lender saw a problem: Lopez-Rahman had a negative balance of hundreds of dollars on a Bank of America checking account she thought she'd closed in 2007.
After a series of phone calls, she discovered that the bank, after cutting her a closing check for the account balance, had apparently continued to charge $1.74 per month for accidental death insurance.
"When the account turned negative, the overdraft protection then deposited $100 [into] my account," said Lopez-Rahman, 70, "They kept on charging this overdraft protection." Fees to cover the unwanted insurance piled up in the account she thought was closed. Then debt collectors started harassing her for $386 they said she owed the bank. With her credit score ruined, refinancing the mortgage was no longer a possibility.
In its report, the Center for Responsible Lending calls for a number of changes, including improved disclosure of the true cost of overdraft programs, fee limits and getting banks and credit unions to provide customers with a warning every time they are in danger of overdrawing on their accounts.
Read the report HERE:
Read more at: http://www.huffingtonpost.com/2009/10/05/as-economy-crashes-banks_n_310565.html
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