...The High and Low of Jewish Money Power...

... The High and Low of Jewish Money Power The High and Low of Jewish Money Power The International Jew, by Henry Ford "Economic crises were created by us for the Gentiles only by the withdrawal of money from circulation . . . . The present issue of money does not coincide with the need per capita, and consequently it cannot satisfy all the needs of the working classes. . ...

...;. . . You know that gold currency was detrimental to the governments that accepted it, for it could not satisfy the requirements for money, since we took as much gold as possible out of circulation." — Protocol 20.   Jewish high finance first touched the United States through the Rothschilds. Indeed it may be said that the United States founded the Rothschild fortune. And, as...

... so often occurs in the tale of Jewish riches, the fortune was founded in war. The first twenty million dollars the Rothschilds ever had to speculate with was money paid for Hessian troops to fight against the American colonies. Since that first indirect connection with American affairs, the Rothschilds have often invaded the money affairs of the country, though always by agents. None of the...

... finance has been labeled for all time as "blood money"; and the mysterious magic surrounding large transactions between governments and individuals, by which individual controllers of large wealth were made the real rulers of the people, has been largely stripped away and the plain facts disclosed. The Rothschild method still holds good, however, in that Jewish institutions are affiliated with...

... enable Jewish bankers to excel in the more highly specialized forms of finance, such as foreign exchange, they also enable them to exercise almost complete control over international money movements. There is no question whatever of International Jewish Finance being deeply concerned in the matters of war and revolution. This is never denied as to the past; but it is just as true of the present. The...

... Jews in doing business; it is opposition to an apparent program of total control which is sought not for the general good, but for a racial benefit. It was only a few years ago that the banking house of Kuhn, Loeb & Company was commonly regarded as being destined in the near future to win complete financial supremacy in Wall Street as an underwriting and money-lending institution. There were many...

... departments: in movements of men, and in movements of money. No government, no church, no school of thought could order the movement of 250,000, half a million, or even a million people, from one part of the world to another, shifting them as a general shifts his army, but the Jews can do that. They are doing it now. It is only a matter of ships. From Poland, where Jewish special privileges have been...

... at by analogy: Since her father is entitled to have the money of her betrothal57  and he is also entitled to have the money of her fine58  [the two payments should be compared to one another]: As the money of her betrothal59  belongs to her father even after she had been betrothed60  and divorced,61  so also the money of her fine should belong to her father even after she...

..., in respect of murder, Lev. XXIV, 21 does not speak. Since the text (Lev. XXIV, 21) speaks of the death penalty as the only punishment for murder. V. supra 35a, B.K. 35a, Sanh. 79b. This shows that no distinction is made in the case of murder between a downward movement or an upward movement, but in every case no money payment can be imposed in addition to the major punishment. And the same...

...; v. Tosaf. The main difficulty is presented by the second answer of Ram B. Hama. (v. p. 209, n. 11). The following may be offered in explanation: To revert to the very beginning of the discussion the Talmud, assuming that the verse 'you shall take no fine' denotes that no money payment is to be imposed in addition to a death penalty, asked, what need was there for this verse, in view of the verse...

... 'and yet no harm follow' (v. p. 205). There upon follows the reply that this verse meant to exclude the commutation of the death penalty for money payment. Then the question arises, what need was there for R. Ishmael b. R. Johanan b. Beroka to resort, for what practically amounts to the same ruling, to the verse 'None devoted'? To this Rami b. Hama in his first reply, answers that he needed this...

... latter verse in the case where the murder was committed in a downward course. This reply, however, is rebutted by Raba, as such a contingency is already provided for in the verse 'he that smiteth etc.' This forces Rami b Hama to fall back on the original assumption that the verse 'you shall take no ransom' comes to teach that no money payment may be imposed in addition to the death penalty; and as to...

... 'extend the rule to the case of a fine (v. Shittah Mekubbezeth. a.l.). This answer, however, the Talmud did not regard as satisfactory according to Rabbah, who held that a fine may be imposed in addition to the death penalty. On his view the verse 'you shall take no ransom' cannot be taken as referring to the imposition of a money payment in addition to the death penalty. Consequently, he would be...

... forced back on the alternative explanation that it serves to teach that no death penalty may be commuted for money payment and thus the question of supra p. 208 'what need is there of "None devoted"' remains. To this the answer is, that Rabbah would agree with the first Tanna who is in dispute with R. Hanania b. 'Akabia]. Na'arah, v. Glos Had she not been divorced, the offender is put to death and...

... be preferred, since] the body of the one9  had undergone a change while that of the other10  had not.11 As to R. Jose the Galilean,12  whence does he draw that logical inference?13  — He derives it from the following where it was taught: He shall pay money according to the dowry of virgins14  [implies] that this [payment] shall be the same sum as the dowry of the...

... Babylonian Talmud: Baba Kamma 118         Previous Folio / Baba Kamma Directory / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Kamma Folio 118a a cow was lying,1  and a river [subsequently] flooded it, R. Eleazar following his line of reasoning,2  while the Rabbis followed their own view.3 MISHNAH. IF A MAN HAS ROBBED ANOTHER, OR BORROWED MONEY...

... ruling not obvious? — No, for we have to consider the case where he said to him, 'Take this article in deposit with you as I intend departing to the wilderness,' and the other said to him, 'I similarly intend departing to the wilderness, so that if you want me to return it to you there,9  I will be able to do so. MISHNAH. IF ONE MAN SAYS TO ANOTHER, 'I HAVE ROBBED YOU, I HAVE BORROWED MONEY...

... FROM YOU, I RECEIVED A DEPOSIT FROM YOU BUT I DO NOT KNOW WHETHER I HAVE [ALREADY] RESTORED IT TO YOU OR NOT,' HE HAS TO MAKE RESTITUTION. BUT IF HE SAYS, 'I DO NOT KNOW WHETHER I HAVE ROBBED YOU, WHETHER I HAVE BORROWED MONEY FROM YOU, WHETHER I RECEIVED A DEPOSIT FROM YOU,' HE IS NOT LIABLE TO MAKE RESTITUTION. GEMARA. It was stated:10  [If one man alleges:] 'You have a maneh11  of mine...

...,'12  and the other says, 'I am not certain about it,'13  R. Huna and Rab Judah hold that he is liable,14  but R. Nahman and R. Johanan say that he is exempt.15  R. Huna and Rab Judah maintain that he is liable, because where a positive plea is met by an uncertain one, the positive plea prevails, but R. Nahman and R. Johanan say that he is exempt, since money [claimed] must remain...

... in the possession of the holder.16  We have learnt: BUT IF HE SAYS, 'I DO NOT KNOW WHETHER I HAVE BORROWED MONEY FROM YOU,' HE IS NOT LIABLE TO MAKE RESTITUTION. Now, how are we to understand this? If we say that there was no demand on the part of the plaintiff, then the first clause must surely refer to a case where he did not demand it, [and if so] why is there liability? It must therefore...

...) deposited with him.' Against his will. On account of the insecurity there. Is this not against the teaching of the Mishnah? By the passage quoted. Which prima facie means 'if you will be in need of money there;' it was therefore made known in the Mishnah that he may compel the creditor to accept payment there. Keth. 12b; B.M. 97b and 116b. A hundred zuz; v. Glos. I.e., 'You have to restore me a maneh...

...  we suppose the thief to have counted the money and thrown it into the purse of the other party,27  whereas in the latter statement28  we suppose him to have counted it and thrown it into the hand of the other party.29  Or if you wish, I may alternatively still say that in the one case28  as well as in the other30  the robber counted the money and threw it into the purse...

... of the other party,27  but while on the latter case28  we suppose some money31  to have been in the purse,32  the former30  deals with a case where no other money was in the purse. MISHNAH. IT IS NOT RIGHT TO BUY EITHER WOOL OR MILK OR KIDS FROM THE SHEPHERDS,33  NOR WOOD NOR FRUITS FROM THOSE WHO ARE IN CHARGE OF FRUITS.33  IT IS HOWEVER PERMITTED TO BUY FROM...

... proprietor even after counting the money could hardly have realised the restoration. As we apprehend that these articles were not their own but were misappropriated by them. As they were authorised there to do so. The name of the plain extending along the Mediterranean coast from Jaffa to Carmel; cf. Men. 87a. [The sheep there were plentiful and cheap owing to the rich pasturage.] For even if the wool was...

... succeeding in life; you have money, you have prestige, respectability, but somehow you are disappearing in it. You are losing your being, your peace, your rest. A restlessness, a great restlessness, a feverishness arises. These are the most difficult days. These are the days when a person becomes physically, mentally ill. Anxiety arises, anguish arises, psychosis and all kinds of neurosis enter into your...

... - seeing this, the ghost story that you have been reading for millions of lives simply disappears leaving no trace behind. This is what Zen people call the original face, or, the original realization. The fifth question: I AM VERY MUCH IMPRESSED BY WHAT YOU SAY AND WANT TO DONATE QUITE A SUBSTANTIAL AMOUNT OF MONEY TO YOUR WORK. BUT I WANT TO GIVE THE MONEY DIRECTLY TO YOU. IS THIS POSSIBLE? DON'T BE IN...

... SUCH A HURRY. Money is great. Impressions come and go - money remains. Impressions are not so substantial, money is substantial. If you listen to my advice, don't donate - because tomorrow you may repent. My feeling is that you will repent. This is all hypnosis. You got hypnotized. Wait! Give it time, and soon you will understand what I am saying. Money is not what is needed here. I require your life...

...! Less than that won't do. I require you, your being. Money you can keep - don't keep yourself. Then you have understood some thing. But the way the question is formulated shows you have not understood me at all. Otherwise, why this hankering to come and give the money directly to me? Do you want to show how - much money you are giving? Then you have not understood. Then you want somehow... as if you...

... are obliging me' You want to be appreciated? You will not get any appreciation from me. If you want to give out of your love - good. But don't brag about it. No need even to talk about it. Don't even wait for a thankyou. In fact, if we accept money from you, you should be thankful to me. We could have rejected. I am not obliged, you are obliged! You should thank us that we helped you to unburden...

... yourself. You have long been carrying this load - a substantial load - and we help you to put it down. Laxmi helps people! But there is no need to bring your money to me. Bring to me your mind. I am interested in that. And unless mind is dropped, money is not dropped. If you can donate a substantial amount. you must be having thousandfold more. People have too much, and they just give a little bit and...

... youth came by so much money, and he told her the whole story. Her romantic French heart was deeply moved. "Ah, mon petit cheri, quel sentiment!" she cried, and said in the circumstances she felt she ought to give him his money back. The idea thrilled the youth, and as he departed he kissed her and held out his hand. She reached for her jewelled purse and gave him a franc! HIS money! What do...

... you call substantial? You must be a miser. In the first place, when misers become impressed they start thinking about giving money. Mm? that is the indication of a miser, because that's all that he thinks is valuable. It is a miser's mind! If you are REALLY interested in what I am saying, you will think of something more significant than money. Why did you come to think about money? That must be the...

... most precious thing in your life. Naturally, when you become impressed by somebody you think, "I should give him the most precious thing." But money is not precious! And, know well, I am not averse to money. It is SO ordinary that there is no need even to be averse to it. Money is a utility. By giving money you will not be giving your heart. It may be a way of saving your heart. Then you...

... can think that "Look, I have given that much money." That may be a trick to befool yourself. Give your heart! And if by giving your heart your money also comes as a shadow, that is another matter. Then it will never be substantial. You may give your whole - all that you have - even then you will not call it substantial. Only the heart is substantial, nothing else. So if you want to give me...

... can understand it is hard for you, but it is harder for them. They cannot understand... they simply think that you have gone crazy. They may not say so, but they feel that something has gone wrong, because they live in a world, in an established pattern, where everything is judged according to money. If you are making money, you are doing something good. The more money you are getting, the more...

... valuable is your work. But out of sannyas you cannot get any money; in fact whatsoever you have got will be lost. So it is a disvalue. It has no market value - it is not a commodity. God has never been a commodity. And God has always been for crazy people; people who are not satisfied with power, prestige, money; people who really want something of the eternal - and are not concerned with the ephemeral...

... nobody was interested, but when it became an award-catching thing they were all for it, they all started praising it. But it was not because of the poetry but because of the award. People are interested in the results, not in the actual process of creativity. If you paint and don't earn money, you are crazy. If you earn money without doing anything, then you are talented. The most successful person is...

... one who earns much money without doing anything. And the failure is one who does much and earns nothing. I am a failure! (chuckling) They cannot understand because much is at stake; they have invested their whole life. So feel compassion for them. Your whole being should express your joy - that is the answer. Don't try to convince them - you cannot. If you try to be logical, they will be logical and...

.... DURING ONE OF THESE GATHERINGS A PUPIL WAS CAUGHT STEALING. Those pupils are also here - they are always everywhere, because man is so money-minded. And don't think that the one who was stealing was very much different from those from whom he was stealing; they were all in the same boat. Both are money-minded. One has the money, one does not have the money - that is the difference. But both are money...

...-minded. THE MATTER WAS REPORTED TO BANKEI WITH THE REQUEST THAT THE CULPRIT BE EXPELLED. BANKEI IGNORED THE CASE. Why did he ignore the case? Because both are money-minded. Both are thieves - one thief trying to take things away from another thief, that's all. In this world, if you hoard something you become a thief, if you have something you become a thief. There are two kinds of thieves in the world...

... ways through the rules. But there are a few people who are not so clever. Seeing that if they follow these rules they will never have anything, they drop the rules and they start doing illegal things. But everybody is a money maniac. That's why Bankei ignored the case. LATER THE PUPIL WAS CAUGHT IN A SIMILAR ACT, AND AGAIN BANKEI DISREGARDED THE MATTER. He knows that both are in the same boat; there...

... things go in the world. One who is not money-minded will ignore. THIS ANGERED THE OTHER PUPILS, WHO DREW UP A PETITION ASKING FOR THE DISMISSAL OF THE THIEF, STATING THAT OTHERWISE THEY WOULD LEAVE IN A BODY. Now, these people were not there to meditate at all. If you have come to meditate, you understand a few requirements - that you have to grow into less money-mindedness, that you have to attain a...

... certain detachedness from all your possessions. That it does not matter much that somebody has taken a few rupees - that it doesn't matter much, that it is not such a life-and-death affair. That you have to understand how the mind functions, how people are money-minded. You are against the thief because he has taken YOUR money. But how was it yours? You must have taken it from somebody else in some...

... other way - because nobody comes with money into the world, we all come empty-handed. So all that we possess we must be possessing, claiming, as our own. Nothing belongs to anybody. If a person has really come to meditate, this will be his attitude - that nothing belongs to anybody. He should start having less and less attachment to things. But these people were money-minded. And when you are money...

...-minded, naturally politics comes in. When they saw that the thief had been ignored twice, they must have thought, 'What kind of master is this? It seems he is in favour of the thief!' They could not understand why he is ignoring. He is ignoring just to show them that they have to drop their money-mindedness. Yes, his stealing is bad, but their money-mindedness is not good either. When they saw that...

... compassion for this man, for his lust for money. If they were real meditators they would have contributed some money and given it to this man - 'You please keep this money, rather than stealing.' That would have been an indication that they were there to meditate, to be transformed. But now they drew up a petition asking for the dismissal of the thief. Not only that - with a threatening, that if he is not...

... people always think they are wise. Now, these are all fools. They were not there to possess money, they were not there to have money - they were there to have something greater, something far higher. They have forgotten all about it. In fact, this man has given them an opportunity to see. If they were real meditators they would have gone to this man and thanked him - 'You have given us an opportunity...

... to see how much we cling to money. How much you have disturbed us! We have completely forgotten all about meditation, we have forgotten for what we have come here. We have forgotten this master Bankei.' They may have travelled for hundreds of miles, or thousands even - China is a big country. They must have travelled for months, because in those days travel was not so easy. They had come, they had...

... heard about this master and they had come from long faraway places to study meditation with him. And somebody steals, and they have forgotten all. All that? They should have thanked the thief: 'You have brought something into our consciousness - some mad attachment to money has bubbled up, has surfaced.' When Bankei says, 'You are wise brothers,' he is joking. He is saying, 'You are utter fools. But...

... worldly search was. The worldly man sought money, power, prestige, and the otherworldly man was seeking God, heaven, eternity, truth. But one thing was common: both were looking outside themselves, both were extroverts. Remember this word, because this is going to help you understand Buddha. Before Buddha, the religious search was not concerned with the within but with the without; it was extrovert, and...

... money, power, prestige, God, paradise, nirvana...." It is desiring, always desiring, projecting yourself into the future, that is creating your wheel of life and death. And you are crushed between these two rocks: life and death. You have to be free from life and death. That is Buddha's meaning of nirvana: to be free from life and death, to be free from desire. The moment you are free from all...

... desires... remember, I repeat, ALL desires. The so-called religious, spiritual desires are included in it, nothing is excluded. All desires have to be dropped because every desire brings frustration, misery, boredom. If you succeed it brings boredom; if you fail it brings despair. If you are after money there are only two possibilities: either you will fail or you will succeed. If you succeed you will...

... be bored with money. All rich people are bored with money. In fact, that's how a rich person is known to be really rich - if he is bored with his money, if he does not know what to do with it. If he is still hankering for more money he is not yet rich enough. If you succeed, you are bored, because the money is there but there is no fulfillment with it. All those illusions that you had carried for...

... so long - those illusions for which you had suffered so much, struggled so much, staked so much.... Your whole life has gone down the drain because of those dreams that when you have money you will be fulfilled. But when you have it you suddenly see the pointlessness of it: the money is there but you are as poor as ever - - in fact more so, because, in contrast to the money, you can see your...

... the key into the well - because now he would never need this shop, he would never open this shop again. One million rubles is more than enough for ten lives! But within a year that one million rubles was gone. He purchased the biggest cars, beautiful houses, the costliest prostitutes, the best food, the best clothes. He lived like the czar, utterly oblivious of the fact that the money was running...

... the key and he opened his shop again. The whole year had been like a long long nightmare. And he said, "Enough is enough! I will never ask for money again." But just out of old habit he started purchasing one ticket every month again. And after one year the same car stopped... he said, "My God! do I have to go through all that again?" If you have money, you will know the misery...

... of it; if you don't have money, you know the misery of not having it. Either way you suffer. Desire brings suffering - success or no success, desire brings suffering. But you go on desiring in the hope that it may not be so with you. Remember, life allows no exceptions: its rules are universally valid. Whatsoever is true for me is true for you, whatsoever is true for Buddha is true for you. Truth...

... - it is already better! Seeing that you have all that you need, what more can happen tomorrow? At the most you will have a little more money - but if this much money cannot help, a little more is not going to help. You have two cars - you may have four; you have two houses - you may have four: the changes are going to be only quantitative, and quantitative changes are not real changes. The poor...

... the same stupidities! Young people can be forgiven - although Buddha is not ready to forgive them - but they can be forgiven; they don't have much experience of life. But even old people, even on their deathbed, at the moment of death, they are still thinking of stupid things and desires. Somebody is thinking of money, somebody is thinking of sex, somebody is thinking of becoming famous - even on...

...; groaned Foster. "Now I have got to buy me another new rooster!" The rooster opened one eye, winked, and pointed at the nearing buzzards, saying, "Shhh!" Be a little more alert than the rooster! Man is man only when he becomes aware of what he is doing. Otherwise a few are roosters and a few are bulls and a few are horses - in the form of men. A few are money-mad, a few are sex...

... the have- nots. The have-nots have to work just to survive, and the haves go on accumulating mountains of money. It is a very ugly situation - inhuman, primitive, insane. The people who work are poor, hungry, starving; they don't have time for literature, for music, for paintings. They can't even conceive that there are worlds of tremendous beauty, of art. They cannot even imagine that there is...

... hours work a day would have been enough for the whole of humanity to live peacefully and comfortably. But this insane desire to be rich, this insane greed which knows no limits... without any understanding that the more money you have the less is the value of your money. It is a simple law of economics: the law of diminishing returns. You have one house; it is valuable, you have to live in it, you...

... need it. You have two houses, you have three houses, you have hundreds of houses... the value goes on diminishing as the number of houses goes on growing. There is a small class in the world which has absolutely valueless money. For example, the richest man in the world is now a Japanese who has twenty-one billion dollars cash in his banks. What is he going to do with it? Can you eat it? And money...

... attracts more money; just from sheer interest that man will go on becoming more and more rich. Beyond a certain limit money loses all value. But greed is absolutely mad. The whole human society has lived under a kind of insanity. That's why it is so difficult, Kavina, to be in a state of let-go - because it has been always condemned as laziness. It was against the workaholic society. Let-go means you...

... start living in a saner way. You are no longer madly after money, you don't go on working continuously; you work just for your material needs. But there are spiritual needs too! Work is a necessity for material needs. Let-go is necessary for spiritual needs. But the majority of humanity has been completely boycotted from any spiritual growth. Let-go is one of the most beautiful spaces. You simply...

...;Working? But for what?" The engineer said, "You will earn money!" The villager asked, "But what will I do with the money?" The engineer said, "You stupid, you don't know what can be done with the money? When you have money you can relax and enjoy!" The poor villager said, "This is strange, because I am already relaxed and enjoying! This is going in such a...

... roundabout way: working hard, earning money and then enjoying and relaxing. But I am doing it already!" Children come with the intrinsic, intuitive quality of let-go. They are utterly relaxed. That's why all children are beautiful. Have you ever thought about it? All children, without exception, have a tremendous grace, aliveness and beauty. And these children are going to grow, and all their beauty...

... will revive your childhood experience, when you were so relaxed. Have you ever watched? Children go on falling every day, but they don't get hurt, they don't get fractures. You try it; whenever the child falls you also fall. One psychoanalyst was trying some experiment. He announced in the newspapers, "I will pay enough money if somebody is ready to come to my house and just follow my child for...

... to jump; he would climb the tree, and the wrestler had to climb; and he would jump from the tree, and the wrestler had to jump. And this continued. The child completely forgot about food, about anything; he was enjoying so much the misery of the wrestler. By the afternoon the wrestler simply refused. He said to the psychoanalyst, "Keep your money. This child of yours will kill me by the end of...

... newly built bridges, because there are so many people to be bribed before you can get the government permission to build the bridge, that finally the constructor, the builder, has to take money out of the bridge - he has spent so much. You have to bribe almost every person who is concerned. Naturally he does not use cement, but only sand. So the first time the train comes on the bridge... with the...

...; "Who has so much money?" Nathan moaned. "Listen," said the doctor, "just give me fifty dollars and be gone." "I can give you twenty dollars," said Nathan. "Take it or leave it." "I don't understand you," said the specialist. "Why did you come to the most expensive doctor in New York?" "Listen, doctor," explained Nathan...

... is to give. Unless you give yourself you don't give at all. You can give money, but you are not the money. Unless you give yourself, that means unless you give love, you don't know what giving is. "... And what is it to receive?" Almost everybody thinks he knows what it is to receive. But Dhiresha is right in questioning and exposing herself that she does not know what it is to receive...

... people, but I cannot tell somebody to leave. I have to create a device. That car has done more than its cost, but you don't know. But you need not be concerned about these things at all. Gurdjieff used to say, whenever somebody would come he would say, "Give all your money to me." Many people simply left him because of this; because they had come to a spiritual Master and he is after their...

... money. But those who remained, they were transformed. Not that Gurdjieff was interested in their money -- he was interested in breaking their miserliness, because if you are miserly you cannot expand. The whole consciousness of a miser shrinks. Miserliness is a constipation of being: you cannot expand, you cannot share. you cannot flow. Miserliness is a neurosis; everything is blocked. And money is...

... the God. To give you a real God your false God has to be broken. The first thing Gurdjieff will ask will be about money. Even to ask him a question was not so easy as it is for you to ask me. He used to ask one hundred dollars for one question, that means one thousand rupees for one question. And maybe he will say "yes" or "no" -- "Now if you have another question, give one...

... thousand rupees again." When he wrote his first book ALL AND EVERYTHING he would not publish it. Disciples were after him: "Publish it; this is a great work." He said, "Wait." He will allow a person to look into the manuscript and he will take one thousand dollars -- just to look into the manuscript. What was he doing? And he was not at all interested in money: with one hand he...

... will take, with another hand he will give. He died a poor man; and he must have accumulated millions of dollars if he was interested in money, but he had nothing -- when he died not even a single dollar was found. Where did the money disappear to? He was taking from somebody, giving it to somebody else.... He was just an in-between passage for money to flow. People will leave him immediately the...

... moment they will see that he is asking for the money. And he was not like me: he will ask for the whole money -- "Whatsoever you have, you give. Surrender." But those who surrendered, they were blessed; they totally were transformed. That became the beginning. That was the breaking point from where everything became different. For a person who was too attached to money, it was a great thing...

... understand what was happening. Then just fifteen days afterwards another woman came, a very rich woman, and Gurdjieff asked for whatsoever she had -- all ornaments and money and everything -- to be put in a bag and given to him; only then he starts the work. The woman was afraid. She said, "I will think and tomorrow I will reply." Then she heard about this musician woman. She went to her and...

... and waited but it was never returned. You cannot understand, on the surface, what is happening. The woman who surrendered was not attached to the money; there was no point in taking it. Gurdjieff returned it with more ornaments added. The other woman gave the money as a bargain. She was obsessed with the money; the money cannot be returned. But even the other woman changed, understanding the whole...

..., very rich -- she is afraid about her own money: she is protecting her own miserliness. And she is thinking she is asking very relevant questions. But if she remains here I am going to break the ice. The only point is if she has the courage to be here for a few days. And her miserliness has to be broken, because without it being broken she will never grow. If she is really afraid, she should escape...

... Trading the counterfeit coins Plan of assassination of Mahomet II - "Great Turk" A colossal swindle bankrupting a bank and pocketing the stolen money Salamoncino hiring a killer to eliminate the swindle victim Salamoncino back at work managing his network of banks p. 35] SALAMONCINO DA PIOVE DI SACCO, PREDATORY FINANCIER Salamoncino da Piove had four sons and a daughter. His family, in addition to...

... his appearance as an officially approved money lender at Montagnana in 1475. He was still to be found in that financial center at the beginning of the summer of 1494, when Bernardino da Feltre arrived there to preach. On that occasion, Marcuccio did not hesitate to strut about on the piazza with a defiant air p. 36] where the violent and fiery Friar da Feltre was expected to preach. As a result...

... on the influential protection of the city of Venice, which protection he had inherited, together with the privileges obtained by his father, Salomone da Piove. In April 1480, the Council of Ten declared him a fidelis noster civis [loyal citizen] of Venice, under the terms of a law approved by the Serenissima at the end of 1463 on the protection of Jewish money lenders. We know that his father chose...

... silver coin from Ferrara and selling it in Venice, earning large profits [8]. This fraudulent trade was operated through a front operation, a butcher shop owned by a certain Nicola Fugazzone, "butcher at Venice", at San Cassian, and a Jewish intermediary, Zaccaria di Isacco, who had his provisional residence in Venice, and was responsible to Salamoncino, money lender at Piove di Sacco [9]. The police...

.... In exchange for these services, "because, in so doing, he acts in danger of his life, which cannot be repaid with money", if the mission ended successfully, Salamoncino, following in Mavrogonato’s footsteps, asked Venice for a few privileges, including an annual provision of two thousand florins, the beneficiaries of which are said to have included Salamoncino, Maestro Valco and their...

... implicit and apparently indispensable authorization of the powerful bankers of Piove and Camposampiero. The Swiss Jew was Aronne di Jacob, a Jew from Wil, north of Zurich, a short distance from Schaffhausen, on the Rhine, a village located at the boundary between the Swiss Confederation and Germany. Aronne had decided to move to the strategic Venetian financial center in search of p. 41] money and...

... Volto dei Negri" bank and the bank of San Lorenzo -- since 1472. Exactly who formed of this powerful cartel emerges clearly from the negotiations between the Republic of Venice and the Paduan Jewish bankers in 1486, including Jacob da Piove, Simone da Composampiero, Abramo da Ulm and Isacchetto Finzi [31]. Aronne appears not to have been very successful in the difficult business of lending money at...

... Swiss Jew from Wil, had arrived at Padua as an outsider, bold and without resources, at least in the eyes of Piove and Camposampiero. Salomone da Piove’s p. 42] impatient and fiery sons had their pockets full and were waiting for Aronne to hit bottom. A colossal swindle bankrupting a bank and pocketing the stolen money In 1481, Salamoncino da Piove dreamed up a colossal swindle -- this time to...

... the detriment of other Jews -- to rake in money by the wheelbarrow full. In cahoots with David di Anselmo, known as "David Schwab", he secretly decided to transfer the savings invested by Paduan Jews in the Bank at Soave, to bank at Piove di Sacco, owned by David di Anselmo. These savings amounted to a huge sum, as much as 1,500 ducats in gold, belonging to Paduan Jews, from the lower middle classes...

..., mostly small investors and savers. The victims of the inevitable, deliberate, collapse of the Banco di Soave included rabbis, students, widows and other poor people, among them the unfortunate Aronne da Wil, who had deposited the money collected from the sale of his banks there in 1476. Aronne, acting on behalf of the other victims of the fraud as well, had the Banco di Soave agent -- Jacob di Lazzaro...

... – arrested; this same agent was still in jail at the end of 1485, when he finally succeeded in obtaining his release, after withdrawing part of the money earlier stolen via Salamoncino’s bank and returning it to Aronne [33]. But he was obviously the smallest fish of the lot. "David Schwab" went bankrupt "with his pockets full", in an artful financial crash thought up in league with the...

... negligent bankers of Piove, who had gotten their hands on a notable slice of the money embezzled from the tills of the Banco di Soave. But Schwab was pursued by a religious interdict (cherem), pregnant with consequences, handed down against him by Rabbi Anshel (Asher) Enschkin, who had lost more than a thousand ducats entrusted to him for investment by persons of modest wealth. Enschkin publicly unmasked...

... Schwab, who had declared bankruptcy "notwithstanding the fact that he still had all the money". The religious condemnation handed down by Enschkin, was approved and subscribed by some of the most influential rabbis of Germany [34]. Nor did Aronne da Wil intend to stop attempting to bring an action directly against Salamoncino da Piove and his Paduan accomplices. In the spring of 1481, the two...

... Rinascimento, Florence, 2002, pp. 39, 48. [2] On the activities of Marcuccio at Padova and Piove di Sacco, cfr ibidem, pp. 45-50. [3] Girolamo Campagnola da Padova, in an unpublished oration, written after 1480 in celebration of the martyrdom of Simone da Trento and of Sebastiano Novello at Portobuffolè, recalled Marcuccio’s exasperating arrogance, at that time a money lender at Montagnana: "Quis...

... Salomoninco and their father Salomone da Piove, were denounced for calumny and embezzlement by a law student at the Studio (ASP, Notarile, Luca Talmazzo, 253, cc. 252r-254r). On his long residence in Montagnara, documented since 1475, his activity as an approved money lender and the events linked to the visit of Bernardino da Feltre, see, in particular, V. Meneghin, Bernardino da Feltre e I Monti di Pietà...

... postal service agreement with a porter from Padua, who was to look after his epistolary relationships with his father-in-law and brother-in-law, both of them resident at Wil (Vil), in Switzerland (ASP, Notarile, Giacomo Bono, 216, c. 51r). As early in 1464 (14 June) Aronne was a resident of Padua, in the district of San Cancian, lending money at interest, benefiting from the banking services at Piove...

... di Sacco (ASP, Notarile, Francesco Giusto senior, 1591, c. 384r). [27] Cfr. D. Carpi, The Jews of Padua During the Renaissance (1369-1509), a doctoral thesis written in Jerusalem in 1967, p. 193. For the money lending activity carried on by Aronne at Padua, probably without official approval, in the past years, see ASP, Notarile, Nicolo Brutto, 3117, c. 414r (10 June 1465); Notarile, Giannantonio...