http://www.yesmagazine.org/23livingeconomy/hudson.htm living economies ~ Fall 2002
It Shall Be a Jubilee Unto You
Michael Hudson
Agrarian life is full of risks: drought, flooding, infestation, and other
natural disasters, capped throughout antiquity by wars. Farmers must often
borrow to get themselves through the lean months, while hoping that nothing
prevents them from bringing in crops that will allow them to repay their debts.
In ancient times, failure to repay loans could cost farmers their land,
possessions, enslavement of family members, or their own freedom. For millennia,
the problem confronting rulers was how to prevent the destabilization that
occurs when large portions of the population are forced off the land or into
debtor's prison for failure to repay loans.
And so there developed throughout the ancient Near East a tradition of
clean-slate edicts, which "proclaimed justice" or decreed "economic order" and
"righteousness" by canceling debts and restoring forfeited land to farmers.
Clean-slate proclamations date from almost as early as the first
interest-bearing debt, starting in Sumer around 2400 years BCE. Eventually, the
tradition became known as the Jubilee Year, but by that time it was taken out of
the hands of kings and placed at the core of Mosaic law.
Radical as the idea of the Jubilee seems to modern eyes, these "restorations of
order" were a conservative tradition in Bronze Age Mesopotamia for 2,000 years.
What was conserved was self-sufficiency for the rural family-heads who made up
the infantry as well as the productive base of Near Eastern economies.
Conversely, what was radically disturbing in archaic times was the idea of
unrestrained wealth-seeking. It took thousands of years for the idea of progress
to become inverted, to connote irreversible freedom for the wealthy to deprive
the peasantry of their lands and personal liberty.
The clean-slate tradition was so central to Israelite moral values that it
framed the composition of both the Old and New Testaments. Yet so far has the
modern idea of market efficiency and progress gone that today, although the
Bible remains our civilization's defining book, its economic laws are rarely
taken seriously. The Ten Commandments and Golden Rule have become so dissociated
from the economic legislation of Exodus, Leviticus, and Deuteronomy that whoever
takes these laws in earnest is considered utopian and anachronistic. Yet these
laws formed the take-off point for Jesus upon his return to Nazareth's synagogue
and for his denunciation of the money-changers who had taken over Jerusalem's
temple. As recently as medieval Spain, the tradition of the Jubilee Year was
kept alive by the Jewish sages Maimonides and Ibn Adret. To dismiss these laws
is thus to remove much of the Bible from the context of its times.
Laws that periodically canceled debts, freed Israelite debt-servants, and
returned lands to their traditional holders have confused Biblical students for
centuries. They have long been virtually ignored by historians on the ground
that, to modern eyes, they would seem to wreak economic havoc.
Recent discoveries of Bronze Age Near Eastern royal proclamations dating from
2400 to 1600 BCE leave no doubt that these edicts were implemented. During the
Babylonian period they grew more elaborate and detailed, capped by Ammisaduqa's
Edict of 1646 BCE. Now that these edicts are understood, the Biblical laws no
longer stand alone as utopian or other-worldly ideals; they take their place in
a 2,000-year continuum of periodic and regular economic renewal based on freedom
from debt-servitude and from the loss of access to self-support on the land.
The revolutionary Israelite contribution to the tradition was its removal from
the hands of rulers to become a sacred popular compact, to be preserved by the
Israelites in memory of the fact that they had once been enslaved and must never
again permit economic oppression to develop. The Israelites are portrayed as
having made a covenant to protect the economically weak by holding the land as
the Lord's gift to support a free rural population: "Land must not be sold in
perpetuity, for the land belongs to me, and you are only strangers and guests.
You will allow a right of redemption on all your landed property," and restore
it to its customary cultivators every 50 years (Lev. 25:23-28). Israelite
debt-slaves likewise were to go free periodically in the Jubilee Year, for they
belonged ultimately to the Lord, not to any person (Lev. 25:54).
The Bible is a unique composite, embedding ritual traditions and laws of social
behavior in a dramatic
context of stories and legends intended to appeal to the widest possible
audience. This popularization was greatly aided by the spread of alphabetic
writing, which made documents accessible to the population at large, in contrast
to cumbersome syllabic cuneiforms prevalent prior to the first millennium BCE.
But the great innovation was to democratize liturgical texts that earlier Near
Eastern societies had restricted to temple priesthoods. Deut. 31:10 directs that
the laws be read aloud publicly every seven years, in the year of canceling
debts (shemitta), so that all the population would know they were to be freed
from bondage.
Jesus later sought to restore the archaic ethic by overturning the banking
tables in Jerusalem's temple and preaching anew the promise of Jeremiah to
proclaim equity and liberty (deror) throughout the land. Indeed, it was
specifically on this principle of restoring freedom to debt-slaves and
unburdening the land that Christianity elaborated its ideas of redemption. In
addition to redeeming souls, early Christians redeemed their co-religionists
from worldly bondage. When Handel staged the first performance of his Messiah in
Dublin in 1742, it was no coincidence that the proceeds were used to free
debtors from prison. For thousands of years, redeeming people and land from debt
was the primary and most concrete form of redemption. Indeed, when Christians
pronounce "Hallelujah," they repeat the ritual term alulu, chanted upon the
freeing of Babylonian debt-slaves.
Echoes of the doctrine can also be heard in American tradition. The Liberty Bell
in Philadelphia is inscribed with a quotation from Leviticus 25:10: "Proclaim
liberty throughout all the land, and to all the inhabitants thereof." The Hebrew
word translated as "liberty" is deror, cognate to the older Akkadian andurarum-to
move freely as running water, as freely as debt-slaves liberated to rejoin their
families. The full verse in Leviticus speaks of freeing debt bondsmen and
freeing the land from debt generally:
"Hallow the fiftieth year, and proclaim liberty throughout all the land and to
all inhabitants thereof; it shall be a Jubilee unto you; and ye shall return
every man unto his family."
Rome was the first society not to cancel its debts. And we all know what
happened to it. Classical historians such as Plutarch, Livy, and Diodorus
attributed Rome's decline and fall to the fact that creditors got the entire
economy in their debt, expropriated the land and public domain, and strangled
the economy.
Michael Hudson is distinguished research professor of
economics at the University of Missouri, Kansas City, and author of Super
Imperialism: The Economic Strategy of American Empire (new edition
forthcoming November 2002). This article is based on "Reconstructing the Origins
of Interest-Bearing Debt and the Logic of Clean Slates," in Debt and
Economic Renewal in the Ancient Near East, by Michael Hudson and Marc Van De
Mieroop.