New Money for a New World

by Bernard Lietaer

374 Begg, The Cult of the Black Virgin, p. 25-6.

  375 Louis Charpentier notes the surprise of the priest Vacandard on discovering, between 1108 and 1115, a whole team of Hebraic scholars active in Citeaux, directly under the supervision of Abbot Etienne Harding. See Louis Charpentier, Les Mystères Templiers (Paris: Laffont, 1967), p. 15.

  376 Jacques Huynen, L’énigme des Vierges Noires (Paris: Robert Laffont, 1972), p. 116-7.

  377 At their height, it is estimated that 500,000 people traveled the pilgrimage routes every year. See Claude Marks, Pilgrims, Heretics and Lovers (New York: Macmillan, 1975), p. 111.

  378 Hans C. Binswanger, Geld und Magie: Deutung und Kritik der Modernen Wirtschaft an hand von Goethe’s “Faust” (Stuttgart: Weinbrecht Verlag, 1985), p. 20-1.

  379 de Rougemont, L’Amour et l’Occident.

  380 The Kabbalah is reputed to have begun in Southern France and then spread to Spain, where it flourished. See the article, “Kabbale” in André Vauchez, Dictionnaire Encylcopédique du Moyen Age, Vol. 1 (Paris: Editions du Cerf, 1997), p. 8.

  381 Huynen, L’énigme des Vierges Noires. p. 145-9.

  382 For instance, one of the classical dictionaries specializing in alchemy was written by Don Pernety, a Benedictine monk from the abbey of Saint Maur, near Paris. See Antoine-Joseph Pernety, Dictionnaire Alchimique and Les Fables Egyptiennes et Grecques Dévoilées et Réduites au même Principe (Paris: Delalain l’Ainé, 1706).

  383 Carl Gustav Jung, Psychology and Alchemy, Bollingen Series, Volume XX (Princeton: Princeton University Press, 1968).

  384 Carl Gustav Jung, Collected Works, Vol. XIV, Mysterium Conjunctionis (Princeton: Princeton University Press, 1956), p. 44, note 72.

  385 See, for instance: Dürer’s famous engraving entitled “Melancholia.” The Greek word melas means black.

  386 Jung, Psychology and Alchemy, Bollingen Series, Volume XX .

  387 Aurfontina Chymica (London: 1680), Alchemy on Line,

  388 Robert Graves, Mammon and the Great Goddess (London: Cassells, 1964), p. 126.

  389 “Until the last third of the 11th century, one should really speak of ‘Christian Churches’ in the plural, rather than the singular. The Church of Rome tried to present itself as a coordinator for Christianity, but before the 12th century the practice was completely different.” Giuseppe Sergi, L’Idée du Moyan Age: Entre Sens Commun et Pratique Historique (Paris: Flammarion, 1999), p. 75-6.

  390 Robert Moore, La Persécution sa Formation en Europe, 950-1250 (Paris: Les Belles-Lettres, 1991) and “A la Naissance de la Société Persécutrice: les Clercs, les Cathares et la Formation en Europe,” in La Persécution du Catharisme, XII-XIVe siècle. Actes de la 6ieme Session d’Histoire Médiévale (Carcassonne: Centre d’Etudes Cathares, 1996), p. 11-37.

  391 Anne Brenon, “La Catharisme Méridional: Questions et Problèmes,” in Jacques Berlioz, Le Pays Cathare: Les Religions Médiévales et Leurs Expressions Méridionales (Paris: Editions du Seuil, 2000), p. 87.

  392 Until 1246, the king of France had no authority over any part of the southern half of France or any access to the Mediterranean area. The Crusade against the Albigensians would give him both.

  393 The detailed texts of the Inquisitor Jacques Fournier have been preserved for the period 1318 to 1325. The analysis by Jacques Berlioz reveals that the Inquisitor’s ultimate purpose was not really about doctrinal issues, but aimed at crushing any local powers that might oppose the centralizing power of either the king or the Pope, or the payment of papal tax (la dime). “Jacques Fournier was in fact working at the elimination of any local forces who might limit the King’s power.” See Berlioz, Le Pays Cathare, p. 62.

  394 Jacques Berlioz, Tuez-les Tous. Dieu Reconnaîtra les Siens. Le Massacre de Bézier at la Croisade des Albigeois vus par Césaire de Heisterbach (Portet-sur-Garonne: Loubatières, 1994).

  395 von Cronenburg, Schwarze Madonnen: Das Mysterium einer Kultfigur, p. 143-7.

  396 von Cronenburg, Schwarze Madonnen: Das Mysterium einer Kultfigur, p. 149.

  397 Jacques Turgot, ncient Guild Statutes of France (1776).

  CHAPTER TWENTY SIX - Dynastic Egypt

  398 The dates are calculated from ancient lists, especially the Turin royal papyrus, and from various other sources. The margin of error is from a decade or so in the 3rd Intermediate Period and New Kingdom to perhaps 150 years for the 1st Dynasty; dates for the 3rd Millennium are given for whole dynasties and are rounded, as are numerous later dates. From the 12th Dynasty on, possible sequences of dates can be calculated from astronomy; currently accepted sequences are used here. Dates from 664 BCE on are precise to within a year, . A more extensive study of the Egyptian dual currency system andd its effects on society is available in Chapter Six of Bernard Lietaer Mysterium Geld: Emotionale Bedeutung und Wirkungsweise eines Tabus (Munich: Riemann Verlag, 2001)

  399 Moses I. Finley, The Ancient Economy, Sather Classical Lectures 43 (Berkeley: University of California Press, 1985), p. 138

  400 Joyce Tyldesley, The Daughters of Isis: Women in Ancient Egypt (London: Penguin Books, 1995), p. 104.

  401 Joyce Tyldesley, The Daughters of Isis: Women in Ancient Egypt (London: Penguin Books, 1995), p. 106-7.

  402 Finley, The Ancient Economy, p. 166.

  403 Moses I. Finley, The Ancient Economy, Sather Classical Lectures 43 (Berkeley: University of California Press, 1985), p. 112.

  404 Moses I. Finley, The Ancient Economy, Sather Classical Lectures 43 (Berkeley: University of California Press, 1985), p. 155.

  405 Moses I. Finley, The Ancient Economy, Sather Classical Lectures 43 (Berkeley: University of California Press, 1985), p. 138.

  406 Brian Handwerk, “Pyramid Builders' Village Found in Egypt,” National Geographic News (Updated18 September 2002), . There are several possibilities for the ill health of the workers, including that they were from a low caste of Egyptian society and trying to start a new life in challenging, arid conditions. Additionally, there could have been sabotage of the project given that Akhenaten broke away from the priests and the doctrine of the time.

  407 Alaa Shahine, “Study shows life was tough for ancient Egyptians,” Reuters, U.K. Edition (30 March 2008)

  408 Pharaoh Akhenaten, who abandoned most of Egypt's old gods in favor of the Aten sun disk, built and lived in Tell el-Amarna in central Egypt for 17 years. The city was largely abandoned shortly after his death and the ascendance of the famous boy king Tutankhamen to the throne.

  409 Friedrich Preisigke, Girowesen im Griechischen Ägypten enthalted Korngiro, Geldgiro, Girobanknotariat mit Einschluß des Archivwesens (Strasbourg: Verlag von Schlesier and Schweikhardt, 1910; reprint, Hildesheim and New York: Georg Olms, (1971), p. 13.

  410 Hugo Godschalk, “Wurden die ägyptischen Pyramiden mit einer Demurrage-Währung gebaut?” Zeitschrift für Sozialökonomie, no.149 (June 2006). The idea that demurrage currencies were first initiated during the Ptolemaic period on the basis of Preisigke’s work would be similar to assuming on the basis of a book entitled “19th Century Dutch Paintings” that there were no paintings in Holland during the 16th, 17th, or 18th century.

  411 Finley, The Ancient Economy, p. 166.

  412 Friedrich Preisigke, Girowesen im Griechischen Ägypten enthalted Korngiro, Geldgiro, Girobanknotariat mit Einschluß des Archivwesens (Strasbourg: Verlag von Schlesier and Schweikhardt, 1910; reprint, Hildesheim and New York: Georg Olms, (1971).

  413 No fewer that 1.6 million ostraka have been gathered in the dynastic village of Medinet, currently in the Egyptian desert. Almost all remain untranslated to this day.

  414 Medinet was believed to be where the Ogdoad—the four pairs of first primeval gods—were buried, and was also one of the earliest places within the Theban region to be associated with the worship of Amun.

  415 Preisigke, Girowes
en im Griechischen Ägypten, p. 13.

  416 Preisigke, Girowesen im Griechischen Ägypten, p. 101.

  417 Preisigke, Girowesen im Griechischen Ägypten, p. 75.

  CHAPTER TWENTY SEVEN - Dynastic Egypt Revisited

  418 Anne Baring and Jules Cashford, The Myth of the Goddess: Evolution of an Image (London: Penguin Books, Arkana, 1993), p. 250.

  419 “Isis was originally the throne personified. The throne made manifest a divine power that changed every one of several princes into a king fit to rule.” It is interesting that this all-important throne symbolism of Isis was incorporated in the medieval Black Madonna as the cathedra, one of her unique identifying characteristics. Henri Frankfort, Ancient Egyptian Religion (New York: Harper and Row, Torch Books, 1961), p. 17.

  420 These “precautions” were both precise and exacting. They included that the dead remember a series of elaborate passwords at different stages of the journey in the underworld (hence the Egyptian Book of the Dead which accompanied each burial, and which provided a textbook reminder of those stages and the relevant magical passwords for each) as well as the appropriate physical supports for the afterlife. The Egyptians believed that what we call the human “soul” was made of three components, respectively the Ka, the Ba, and what we might call the individual consciousness. The Ka was destined to remain close to the corpse; the Ba was represented as a human-headed bird that could leave the tomb but sometimes needed to return; and finally, the consciousness would experience the journey into the afterlife. All three needed to be taken care of, hence the need to preserve the body forever through mummification, and the elaborate food, furniture, and other amulets that would be necessary for a successful journey toward and life in the realm of Osiris. If the transition failed for whatever reason, there would be a second and final death. Therefore, to the Egyptians, the “first” physical death was inevitable but not necessarily final. Hence the importance of taking all the right precautions to ensure a pleasant afterlife, since, according to the Egyptians, you really had a chance to “take it all with you.”

  421 Erich Neumann, The Great Mother, Bollington Series XLVII (Princeton: Princeton University Press, 1955), p. 223.

  422 Myrionymos (whose names are innumerable) is significantly different from polynomos (whose names are numerous). Several gods and goddesses were referred to as having many names (e.g., Aphrodite, Apollo, Helios, Hermes, Artemis). Reginald Eldred Witt, Isis in the Ancient World (Baltimore, London: The Johns Hopkins University Press, 1971), p. 121: “Isis, however, was the only divinity whose epiclesis marked that the number of her names was not merely large but infinite. It was in this endless diversity that her uniqueness rested. It was the source of her strength, and her weakness. She alone claimed an infinity of divine titles and became all things to all men. She could be ‘chaste’ and yet raise the phallus. She could banish life’s storms by her calm and yet become the Roman goddess of war.” And, p. 138: “To many critics the picture may seem riddled with contradictions. But the evidence that Isis is mutilated by the removal of any of these elements is irrefutable.” In the archetypal yin-yang framework, she perfectly embodies the yin “capacity to hold ambivalence.”

  423 Georges Posener, Dictionnaire de la Civilisation Egypytienne (Paris, 1959), p. 140.

  424 Witt, Isis in the Ancient World, p. 137.

  425 Robert R. Briffault, The Mothers, Vol. 1 (New York: Charles Scribner's Sons, 1924), p. 384.

  426 Janet H. Johnson, “The Legal Status of Women in Ancient Egypt,” in Anne K. Capel and Glenn E. Markoe, eds., Mistress of the House, Mistress of the Heavens: Women in Ancient Egypt (New York: Hudson Hills Press, 1996), p. 175.

  427 Janet H. Johnson, “The Legal Status of Women in Ancient Egypt,” in Anne K. Capel and Glenn E. Markoe, eds., Mistress of the House, Mistress of the Heavens: Women in Ancient Egypt (New York: Hudson Hills Press, 1996), p. 183. The marriage contract acted like “annuity contracts” since they were concerned predominately with financial matters.

  428 Joyce Tyldesley, The Daughters of Isis: Women in Ancient Egypt, (London: Penguin Books, 1995), p. 48.

  429 Joyce Tyldesley, The Daughters of Isis: Women in Ancient Egypt, (London: Penguin Books, 1995), p. 58.

  430 Witt, Isis in the Ancient World, p. 41. Original quote from Diodorus Siculus in Geography of Strabo Book I (Boston: Loeb Classical Library, Harvard University Press), p. 27.

  431 Gay Robins, Women in Ancient Egypt (London: British Museum Press, 1993).

  432 When no other references are provided, the data from this section refers to Catherine H. Roehrig, “Women’s Work: Some Occupations of Non-Royal Women as Depicted in Ancient Egyptian Art,” in Capel and Markoe, eds., Mistress of the House, Mistress of the Heavens, p. 13-24.

  433 Herbert E. Winlock, Excavations at Deir el-Bahri 1911-1931 (New York: 1942), p. 226.

  434 Henry Fischer, “Administrative Titles of Women in the Old and Middle Kingdom,” in Egyptian Studies; William Ward, “Non-Royal Women and their Occupations in the Middle Kingdom,” in Lesko, ed., Women’s Earliest Records; Gay Robins, Women in Ancient Egypt, p. 114-7.

  435 Four women ascended to the Egyptian throne: Nitokret (Dynasty 6), Sobeknefru (Dynasty 12), Hatshepsut (Dynasty 18) and Tauseret (Dynasty 19).

  436 Quoted by Sir Alan Gardiner, Egypt of the Pharaohs (Oxford: Oxford University Press, 1961), p. 431.

  437 Delightful translations of Egyptian love poetry can be found in Tor Säve-Söderberg, Pharaohs and Mortals (New York: Bobbs Merrill, 1961), particularly the chapter entitled, “In the Shade of the Sycamores: of Perfumes and Love.”

  438 Merlin Stone, When God was a Woman (San Diego: Harcourt Brace, 1976), p. 35-8.

  439 Gerda Lerner, The Creation of Patriarchy (Oxford: Oxford University Press, 1986), p. 114.

  440 Louis M. Epstein, Sex Laws and Customs in Judaism (New York, 1948), p. 194.

  441 Lerner, The Creation of Patriarchy, p. 115-6.

  442 Peter B. Ellis, Celtic Women (Grand Rapids: William Eerdmans Publishing Co., 1995), p. 99

  443 “On Men and Women” from Oikonomikos (ca. 370 BCE).

  444 “The third class was known as the Hetaerae. The hetaerae, unlike the slaves and the citizens, were much akin to the Geisha's of China. Hetaerae women were given an education in reading, writing, and music, and were allowed into the Agora and other structures, which were off limits to citizen and slave women. Most sources about the Hetaerae indicate however, that their standing was at best at the level of prostitutes, and the level of power they attained was only slightly significant.” From: “The Women of Athens,” Ancient Greek Civilizations (Minnesota State University).

  445 Tyldesley, The Daughters of Isis: Women in Ancient Egypt, back cover page.

  446 Witt, Isis in the Ancient World, p. 110.

  447 Moses I. Finley, The Ancient Economy, Sather Classical Lectures 43, (Berkeley: University of California Press, 1985), p. 99.

  448 Jean Chevalier and Alain Gheerbrant, Dictionnaire des Symbols, (Paris: Laffont, 1983), p. 524.

  449 Fred Gustafson, The Black Madonna, (Boston: Sigo Press, 1990), p. 90.

  450 Witt, Isis in the Ancient World, p. 193-4

  451 Black Madonna statues, like others, were burned during the French Revolution of 1793. In Chartres it was done under the cries “A bas l’Egyptienne,” literally “Down with the Egyptian one!”

  452 H. W. Müller, in Münchener Jahrhundert Bild Kunst (1963), p. 35, cites the original passage documenting this episode from Histoire Généalogique de la Maison des Briçonnet (1620). Witt also mentions this same episode in Witt, Isis in the Ancient World, p. 274. Dr. Witt conjectures that this Isis statue was also a Black Madonna.

  453 Faujas de Saint-Fons’ study entitled, “Recherches sue les Volcans Éteints du Vivarais et du Velay,” is primarily a geological report, but it also contains the notes of his investigations on the Black Madonna of Le Puy. See also: Bonvin, Vierges Noires: La Réponse vient de la Terre, p. 205-12, and von Cronenburg, Schwarze Madonnen, p. 35-8. />
  454 The engraved “Table of Isis” (Mensa Isaica), dating back to the first century CE, was discovered in 1720 and exhibited in 1775 in the Royal Archives at the Egyptian Museum of Turin. Faujas de Saint-Fons, in referring to this piece, may, therefore, have based his findings not only on published records, but also on first-hand exposure to these hieroglyphs, making his testimony more valid.

  455 The subtitle of his book makes this explicit: Guy Bois, La Grande Dépression Médiévale du XIVe et XVe Siècles: Le Précédent d’une Crise Systémique (Paris: PUF, 2000).

  CHAPTER TWENTY EIGHT - The Balinese Exception

  456 Tyra de Kleen, “Bali: Its Dances and Customs,” Sluyter’s Monthly 2 (1921), p. 129.