Saint Crispin’s Day
Saint Crispin’s Day falls on 25 October and is the feast day of the Christian saints Crispin and Crispinian (also known as Crispinus and Crispianus, though this spelling has fallen out of favour), twins who were martyred c. 286.
It is a day most famous for the battles that occurred on it, most notably the Battle of Agincourt in 1415. Because of the St. Crispin’s Day Speech in Shakespeare’s play Henry V, calling the soldiers who would fight on the day a “band of brothers”, other battles fought on Crispin’s day have been associated with Shakespeare’s words. Other notable battles include the Battle of Balaclava (Charge of the Light Brigade) during the Crimean War in 1854 and the Battle of Leyte Gulf in the Pacific theatre in 1944.
To untangle Brexit you have to disentangle everything else.
The Main Theme of dominant narratives of the 21st Century since 2000, 9/11
war on terror, Climate Beliefs and Haulocaustianity, Denialist Thoughtcrime and thought crime denunciation, Political Correctness, Identity politics, Divide and Rule, Media, Social Media, Censorship, Self-censorship. Peer Pressure Peer review, Star Worship, Cults of personality,
With that list, this list of Wells’s from The fate of Mann quoted in My poem Globalisation Unentangled.
Cabalists, Gnostics, Manichaeans, the Old Man
of the Mountains, Knight Templars, Satanists,
Rosicrucians, Illuminati, Freemasons, Rousseau,
Voltaire, Cagliostro, Madame Blavatsky, Mrs. Besant,
Trade Unions, Anarchists, Socialists, Theosophists,
Communists, Those Bolsheviks, a frightful horde
all plotting and getting hold of power and handing
it on and doing down Christianity and the Christian life
Wells The Fate of Man.p.259
The Elephant In the Room.
The story does not really start or end with Brexit though. If one thinks about Globalisation and the Global interconnectedness of Commerce and Trans Global corporations One has to stop and ask one’s self. Who is really in Charge? Ignorance of the answer to this question resides equally on both sides of the polarised question In short. “(WE)…´´ Like Benjamin Franklin,
´´every Day find Men in Conversation contending warmly on some Point in Politicks, which, altho’ it may nearly concern them both, neither of them understand any more than they do each other.´´
.“Bring then above all ignorance, to which add confidence, audacity, and effrontery; as for diffidence, equity, moderation, and shame, you will please leave them at home; they are not merely needless, they are encumbrances.´´
Lucian. Rhetoriticians Vade Vecum.
David Graeber often when he writes points out that most opinions eventually reduce back to the ancient quarrel between Parmenides and Heraclitus.https://www.youtube.com/watch?v=qNjmPyHIoOc
Profitless usurer, why dost thou useSo great a sum of sums, yet canst not live?For having traffic with thy self alone,Thou of thy self thy sweet self dost deceive:Then how when nature calls thee to be gone,What acceptable audit canst thou leave?
THE USURY ERROR
It would have been a major conceptual error to allow usury to be
charged on agricultural loans denominated in metals, especially if the
interest and principal was to be paid in metal. For one thing, metals are
“barren” – they have no powers of generation. Any interest paid in them
must originate from some other source or process, outside of the bor-
rower’s understanding or control. Money and power would concentrate
in the hands of lenders.
This structural flaw was alleviated by the central authority. Although
the Royal household was the largest lender and charger of interest, it
took decisive action to minimize the harmful effects of usury, by peri-
odically declaring agricultural debt forgiveness. It also set official prices
for valuing various farm commodities, in effect monetizing them.
“In the earliest city cultures every form of exchangeable goods could
be used as money,” Heichelheim reports, estimating that 12 to 20 such
commodities were monetized. He thought that price lists such as
Hammurabi’s price tables (and those of Sumer, and of Mesopotamia)
have been misinterpreted as price controls when they are really official
exchange rates of various commodities when used as money. 13
This meant that borrowers, depending on their harvest to repay
loans, wouldn’t be harmed by seasonal market supply and demand
forces, as the increased supply from their harvest tended to push market
prices lower. Thus the effect of monetizing these commodities was to set
minimum floor prices for them, when used to repay loans.
But the usury error struck in Europe, and by the time the practice of
usury reached Greece and Rome, over a millennia later, repayment and
interest of metallic loans for agriculture were being demanded in metal
or coinage. This practice was not sustainable, and as we shall see, it led
to horrendous societal problems wherever it occurred.
The Finance Curse
Brexit Smexit, Why we should all be feeling the Bern and the UK referendum on EU is of no consequence in or out.
Bernie Sanders won in Michigan how many UKIP supporters that want out and how many SNP and Plaid Cymru supporters who want in, realise the significance of that?
Tacitus explains the policy of his father-in-law, Agricola, in bringing the comforts of Roman civilization to the barbarous British:
‘His object was to accustom them to a life of peace and quiet by the provision of amenities. He, therefore, gave official assistance to the building of temples, public squares and good houses. He educated the sons of the chiefs in the liberal arts and expressed a preference for British ability as compared to the trained skills of the Gauls. The result was that instead of loathing the Latin language they became eager to speak it effectively. In the same way, our national dress came into favour and the toga was everywhere to be seen. And so the population was gradually led into the demoralizing temptation of arcades, baths and sumptuous banquets. The unsuspecting Britons spoke of such novelties as ‘civilization’, when in fact they were only a feature of their enslavement.’
Tacitus Agricola chapter 21, translated by H. Mattingly, Penguin 1948, 1973
Read more: http://www.historyworld.net/wrldhis/PlainTextHistories.asp?historyid=288#ixzz42Ur1m0hA
alis…mihi uidetur, rex, vita hominum praesens in terris, ad conparationem eius, quod nobis incertum est, temporis, quale cum te residente ad caenam cum ducibus ac ministris tuis tempore brumali, accenso quidem foco in medio, et calido effecto caenaculo, furentibus autem foris per omnia turbinibus hiemalium pluviarum vel nivium, adveniens unus passeium domum citissime pervolaverit; qui cum per unum ostium ingrediens, mox per aliud exierit. Ipso quidem tempore, quo intus est, hiemis tempestate non tangitur, sed tamen parvissimo spatio serenitatis ad momentum excurso, mox de hieme in hiemem regrediens, tuis oculis elabitur. Ita haec vita hominum ad modicum apparet; quid autem sequatur, quidue praecesserit, prorsus ignoramus. Unde si haec nova doctrina certius aliquid attulit, merito esse sequenda videtur.
- Translation: The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed.
- Book II, chapter 13
- This, Bede tells us, was the advice given to Edwin, King of Northumbria by one of his chief men, at a meeting where the king proposed that he and his followers should convert to Christianity. It followed a speech by the chief priest Coifi, who also spoke in favour of conversion.