Bread Money Quotes

The philosopher Diogenes was eating bread and lentils for supper. He was seen by the philosopher Aristippus, who lived comfortably by flattering the king. Said Aristippus, 'If you would learn to be subservient to the king you would not have to live on lentils.' Said [author:Diogenes|3213618, 'Learn to live on lentils and you will not have to be subservient to the king".

When someone steals another's clothes, we call them a thief. Should we not give the same name to one who could clothe the naked and does not? The bread in your cupboard belongs to the hungry; the coat unused in your closet belongs to the one who needs it; the shoes rotting in your closet belong to the one who has no shoes; the money which you hoard up belongs to the poor.

Here are some questions I am constantly noodling over: Do you splurge or do you hoard? Do you live every day as if it's your last, or do you save your money on the chance you'll live twenty more years? Is life too short, or is it going to be too long? Do you work as hard as you can, or do you slow down to smell the roses? And where do carbohydrates fit into all this? Are we really all going to spend our last years avoiding bread, especially now that bread in American is so unbelievable delicious? And what about chocolate?

She makes use of the soft of the bread for a napkin. She falls asleep at times with shoes on, on unmade beds. When a little money comes in, June buys delicacies, strawberries in the winter, caviar and bath salts.

There is enough dough in the world to make bread for us all to eat together.

Do you understand what I'm saying?" shouted Moist. "You can't just go around killing people!" "Why Not? You Do." The golem lowered his arm. "What?" snapped Moist. "I do not! Who told you that?" "I Worked It Out. You Have Killed Two Point Three Three Eight People," said the golem calmly. "I have never laid a finger on anyone in my life, Mr Pump. I may be–– all the things you know I am, but I am not a killer! I have never so much as drawn a sword!" "No, You Have Not. But You Have Stolen, Embezzled, Defrauded And Swindled Without Discrimination, Mr Lipvig. You Have Ruined Businesses And Destroyed Jobs. When Banks Fail, It Is Seldom Bankers Who Starve. Your Actions Have Taken Money From Those Who Had Little Enough To Begin With. In A Myriad Small Ways You Have Hastened The Deaths Of Many. You Do Not Know Them. You Did Not See Them Bleed. But You Snatched Bread From Their Mouths And Tore Clothes From Their Backs. For Sport, Mr Lipvig. For Sport. For The Joy Of The Game.

Books are masters who instruct us without rods or ferules, without words or anger, without bread or money. If you approach them, they are not asleep; If you seek them, they do not hide; If you blunder, they do not scold; if you are ignorant, they do not laugh at you.

When I am an old woman I shall wear purple with a red hat which doesn't go, and doesn't suit me. And I shall spend my pension on brandy and summer gloves and satin sandles, and say we've no money for butter. I shall sit down on the pavement when I'm tired And gobble up samples in shops and press alarm bells And run my stick along the public railings And make up for the sobriety of my youth. I shall go out in my slippers in the rain and pick flowers in other people's gardens And learn to spit. You can wear terrible shirts and grow more fat And eat three pounds of sausages at a go Or only bread and pickle for a week And hoard pens and pencils and beer mats and things in boxes. But now we must have clothes that keep us dry And pay our rent and not swear in the street And set a good example for the children.

it is not because of the benevolence of the baker that we eat fresh bread every morning but because of his desire to make money.

The King is in his Tower, eating bread and honey. The Breakers in the basement, making all the money.

Would it not be better if they spent more money on wholesome things like oranges and wholemeal bread or if they even, like the writer of the letter to the New Statesman, saved on fuel and ate their carrots raw? Yes, it would, but the point is that no ordinary human being is ever going to do such a thing. The ordinary human being would sooner starve than live on brown bread and raw carrots. And the peculiar evil is this, that the less money you have, the less inclined you feel to spend it on wholesome food. A millionaire may enjoy breakfasting off orange juice and Ryvita biscuits; an unemployed man doesn't. Here the tendency of which I spoke at the end of the last chapter comes into play. When you are unemployed, which is to say when you are underfed, harassed, bored, and miserable, you don't want to eat dull wholesome food. You want something a little bit 'tasty'. There is always some cheaply pleasant thing to tempt you.

Pawn Shop Blues" Well, I didn't know it would come to this But that's what happens when you're on your own And you're alright letting nice things go Well, I pawned the earrings that you gave me Gold and made of flowers dangling And I almost cried as I sold them all I don't mind living on bread and oranges, no no But I gotta get to and from where I come And it's gonna take money to go Oh no, oh oh, oh oh... In the name of higher consciousness I let the best man I knew go 'Cause it's nice to love and be loved But it's better to know all you can know I said it's nice to love and be loved But I'd rather know what God knows Oh no, oh no, oh no... I can do this once more No man can keep me together Been broken since I was born Well, I didn't know it would come to this But that's what happens when you're on your own And you're alright letting nice things go

Everywhere you will find that the wealth of the wealthy springs from the poverty of the poor.

If you want money more than anything, you will be bought and sold. If you have a greed for food, you will become a loaf of bread. This is a subtle truth. Whatever you love, you are.

You never know when you might come home and find Mam sitting by the fire chatting with a woman and a child, strangers. Always a woman and child. Mam finds them wandering the streets and if they ask, Could you spare a few pennies, miss? her heart breaks. She never has money so she invites them home for tea and a bit of fried bread and if it's a bad night she'll let them sleep by the fire on a pile of rags in the corner. The bread she gives them always means less for us and if we complain she says there are always people worse off and we can surely spare a little from what we have.

Our faith is in our actions. We welcome strangers into our homes, give money and food to those who have none, and sit with the body of a loved one before burial. Even being a good student, or kind to your spouse, is an act equal to prayer. Things that keep us alive and allow poor people to help others, like simple bread, are holy.

We have all things and abound; not because I have a good store of money in the bank, not because I have skill and wit with which to win my bread, but because the Lord is my shepherd.

On Generosity On our own, we conclude: there is not enough to go around we are going to run short of money of love of grades of publications of sex of beer of members of years of life we should seize the day seize our goods seize our neighbours goods because there is not enough to go around and in the midst of our perceived deficit you come you come giving bread in the wilderness you come giving children at the 11th hour you come giving homes to exiles you come giving futures to the shut down you come giving easter joy to the dead you come – fleshed in Jesus. and we watch while the blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised the poor dance and sing we watch and we take food we did not grow and life we did not invent and future that is gift and gift and gift and families and neighbours who sustain us when we did not deserve it. It dawns on us – late rather than soon- that you “give food in due season you open your hand and satisfy the desire of every living thing.” By your giving, break our cycles of imagined scarcity override our presumed deficits quiet our anxieties of lack transform our perceptual field to see the abundance………mercy upon mercy blessing upon blessing. Sink your generosity deep into our lives that your muchness may expose our false lack that endlessly receiving we may endlessly give so that the world may be made Easter new, without greedy lack, but only wonder, without coercive need but only love, without destructive greed but only praise without aggression and invasiveness…. all things Easter new….. all around us, toward us and by us all things Easter new. Finish your creation, in wonder, love and praise. Amen.

To all the millions of discontented Hitler in a whirlwind campaign offered what seemed to them, in their misery, some measure of hope. He would make Germany strong again, refuse to pay reparations, repudiate the Versailles Treaty, stamp out corruption, bring the money barons to heel (especially if they were Jews) and see to it that every German had a job and bread.

When some people talk about money They speak as if it were a mysterious lover Who went out to buy milk and never Came back, and it makes me nostalgic For the years I lived on coffee and bread, Hungry all the time, walking to work on payday Like a woman journeying for water From a village without a well, then living One or two nights like everyone else On roast chicken and red wine.

On Sundays Mom invariably ran out of money, which is when she cracked eggs into the skillet over cubes of fried black sourdough bread. It was, I think, the most delicious and eloquent expression of pauperism.

Why ask for your daily bread when you own the bakery?

Tearing money is an impiety, like throwing away bread.

Perhaps this war will make it simpler for us to go back to some of the old ways we knew before we came over to this land and made the Big Money. Perhaps, even, we will remember how to make good bread again. It does not cost much. It is pleasant: one of those almost hypnotic businesses, like a dance from some ancient ceremony. It leaves you filled with peace, and the house filled with one of the world's sweetest smells. But it takes a lot of time. If you can find that, the rest is easy. And if you cannot rightly find it, make it, for probably there is no chiropractic treatment, no Yoga exercise, no hour of meditation in a music-throbbing chapel, that will leave you emptier of bad thoughts than this homely ceremony of making bread.

Man does not live by bread alone. I have known millionaires starving for lack of the nutriment which alone can sustain all that is human in man, and I know workmen, and many so-called poor men, who revel in luxuries beyond the power of those millionaires to reach. It is the mind that makes the body rich. There is no class so pitiably wretched as that which possesses money and nothing else. Money can only be the useful drudge of things immeasurably higher than itself. Exalted beyond this, as it sometimes is, it remains Caliban still and still plays the beast. My aspirations take a higher flight. Mine be it to have contributed to the enlightenment and the joys of the mind, to the things of the spirit, to all that tends to bring into the lives of the toilers of Pittsburgh sweetness and light. I hold this the noblest possible use of wealth

3938The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.

We wander in our thousands over the face of the earth, the illustrious and the obscure, earning beyond the seas our fame, our money, or only a crust of bread; but it seems to me that for each of us going home must be like going to render an account. We return to face our superiors, our kindred, our friends--those whom we obey, and those whom we love; but even they who have neither, the most free, lonely, irresponsible and bereft of ties,--even those for whom home holds no dear face, no familiar voice,--even they have to meet the spirit that dwells within the land, under its sky, in its air, in its valleys, and on its rises, in its fields, in its waters and its trees--a mute friend, judge, and inspirer.

For when you are approaching poverty, you make one discovery which outweighs all of the others ... the fact that it annihilates the future. Within certain limits, it is actually true that the less money you have the less you worry. When you have a hundred francs in the world you are liable to the most craven panics. When you have three francs left, you are quite indifferent ... you are bored but you are not afraid. You think vaguely "I shall be starving in a day or two- shocking, isn't it?" And then the mind wanders to other topics. A bread and margarine diet does, to some extent, provide its own anodyne.

We wander in our thousands over the face of the earth, the illustrious and the obscure, earning beyond the seas our fame, our money, or only a crust of bread; but it seems to me that for each of us going home must be like going to render an account.

Republican or Democrat, this nation's affluent urban and suburban classes understand their bread is buttered on the corporate side. The primary difference between the two parties is that the Republicans pretty much admit that they grasp and even endorse some of the nastiest facts of life in America. Republicans honestly tell the world: "Listen in on my phone calls, piss-test me until I'm blind, kill and eat all of my neighbors right in front of my eyes, but show me the money! Let me escape with every cent I can kick out of the suckers, the taxpayers, and anybody else I can get a headlock on, legally or otherwise." Democrats, in contrast, seem content to catalog the GOP's outrages against the Republic, showing proper indignation while laughing at episodes of The Daily Show. But they stand behind the American brand: imperialism. They "support our troops," though you will be hard put to find any of them who have served alongside them or who would send one of their own kids off to lose an eye or an arm in Iraq. They play the imperial game, maintain their credit ratings, and plan to keep the beach house and the retirement investments if it means sacrificing every damned Lynndie England in West Virginia.

That girls should not marry for money we are all agreed. A lady who can sell herself for a title or an estate, for an income or a set of family diamonds, treats herself as a farmer treats his sheep and oxen — makes hardly more of herself, of her own inner self, in which are comprised a mind and soul, than the poor wretch of her own sex who earns her bread in the lowest stage of degradation. But a title, and an estate, and an income, are matters which will weigh in the balance with all Eve’s daughters — as they do with all Adam’s sons. Pride of place, and the power of living well in front of the world’s eye, are dear to us all; — are, doubtless, intended to be dear. Only in acknowledging so much, let us remember that there are prices at which these good things may be too costly.

I always say, waste not, want not, which is a terrible cliche the British invented during the war to get kids to eat their whole-wheat bread, but when I say it I mean, waste not money on boring old rent when it can be un-wasted on Chloe jeans.

WI have all things and abound; not because I have a good store of money in the bank, not because I have skill and wit with which to win my bread, but because the Lord is my shepherd.

The making of gardens and parks goes on with civilization all over the world, and they increase both in size and number as their value is recognized. Everybody needs beauty as well as bread, places to play in and pray in, where Nature may heal and cheer and give strength to body and soul alike. This natural beauty-hunger is made manifest in the little windowsill gardens of the poor, though perhaps only a geranium slip in a broken cup, as well as in the carefully tended rose and lily gardens of the rich, the thousands of spacious city parks and botanical gardens, and in our magnificent National Parks—the Yellowstone, Yosemite, Sequoia, etc.—Nature's sublime wonderlands, the admiration and joy of the world. Nevertheless, like anything else worth while, from the very beginning, however well guarded, they have always been subject to attack by despoiling gain-seekers and mischief-makers of every degree from Satan to Senators, eagerly trying to make everything immediately and selfishly commercial, with schemes disguised in smug-smiling philanthropy, industriously, sham-piously crying, "Conservation, conservation, panutilization," that man and beast may be fed and the dear Nation made great. Thus long ago a few enterprising merchants utilized the Jerusalem temple as a place of business instead of a place of prayer, changing money, buying and selling cattle and sheep and doves; and earlier still, the first forest reservation, including only one tree, was likewise despoiled. Ever since the establishment of the Yosemite National Park, strife has been going on around its borders and I suppose this will go on as part of the universal battle between right and wrong, however much of its boundaries may be shorn, or its wild beauty destroyed.

There was a time when a bank was a bank. But now there are evidently “cashless” banks, banks without any money, which is surely something of a travesty? It’s hardly surprising that people get confused and society is going to the dogs when it’s full of caffeine-free coffee, gluten-free bread, alcohol-free beer.

Here one comes upon an all-important English trait: the respect for constituitionalism and legality, the belief in 'the law' as something above the state and above the individual, something which is cruel and stupid, of course, but at any rate incorruptible. It is not that anyone imagines the law to be just. Everyone knows that there is one law for the rich and another for the poor. But no one accepts the implications of this, everyone takes for granted that the law, such as it is, will be respected, and feels a sense of outrage when it is not. Remarks like 'They can't run me in; I haven't done anything wrong', or 'They can't do that; it's against the law', are part of the atmosphere of England. The professed enemies of society have this feeling as strongly as anyone else. One sees it in prison-books like Wilfred Macartney's Walls Have Mouths or Jim Phelan's Jail Journey, in the solemn idiocies that take places at the trials of conscientious objectors, in letters to the papers from eminent Marxist professors, pointing out that this or that is a 'miscarriage of British justice'. Everyone believes in his heart that the law can be, ought to be, and, on the whole, will be impartially administered. The totalitarian idea that there is no such thing as law, there is only power, has never taken root. Even the intelligentsia have only accepted it in theory. An illusion can become a half-truth, a mask can alter the expression of a face. The familiar arguments to the effect that democracy is 'just the same as' or 'just as bad as' totalitarianism never take account of this fact. All such arguments boil down to saying that half a loaf is the same as no bread. In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are powerful illusions. The belief in them influences conduct,national life is different because of them. In proof of which, look about you. Where are the rubber truncheons, where is the caster oil? The sword is still in the scabbard, and while it stays corruption cannot go beyond a certain point. The English electoral system, for instance, is an all but open fraud. In a dozen obvious ways it is gerrymandered in the interest of the moneyed class. But until some deep change has occurred in the public mind, it cannot become completely corrupt. You do not arrive at the polling booth to find men with revolvers telling you which way to vote, nor are the votes miscounted, nor is there any direct bribery. Even hypocrisy is powerful safeguard. The hanging judge, that evil old man in scarlet robe and horse-hair wig,whom nothing short of dynamite will ever teach what century he is living in, but who will at any rate interpret the law according to the books and will in no circumstances take a money bribe,is one of the symbolic figures of England. He is a symbol of the strange mixture of reality and illusion, democracy and privilege, humbug and decency, the subtle network of compromises, by which the nation keeps itself in its familiar shape.

The only certainty was that they took everything with them: money, December breezes, the bread knife, thunder at 3 in the afternoon, the scent of jasmines, love. All that remained were the dusty almond trees, the reverberating streets, the houses of wood and roofs of rusting tin with their taciturn inhabitants, devastated by memories.

I bet you one million in money,” Rezvan said as he blew out smoke, “that the number of hours Americans spend per week in these—what do you call them?—therapy offices is exactly the same number of hours Romanians spend in line for bread. And for what? Nothing. To make their problems bigger. They talk about them all day so at night they are even bigger.

What a life! All that money and all I could eat was bread and water.

she had certainly learned about not having enough money, which is different from being poor.

There is so much more to marriage than who makes the money. Some of the hardest parts don't come with a paycheck.

blood money blood money my god they must think I love this like the others but it’s for bread and beer and rent blood money

I copied out a passage from Lord Jim: “We wander in our thousands over the face of the earth, the illustrious and the obscure, earning beyond the seas our fame, our money, or only a crust of bread; but it seems to me that for each of us going home must be like going to render an account.

Do you try to treat cancer sores or the cancer itself? We cannot afford to give pocket money to our children. We cannot afford to eat meat. We cannot afford bread. So your child steals and you turn to him in surprise? You must try to heal the cancer because the sores will keep coming back.

Warning When I am an old woman I shall wear purple With a red hat which doesn't go, and doesn't suit me. And I shall spend my pension on brandy and summer gloves And satin sandals, and say we've no money for butter. I shall sit down on the pavement when I'm tired And gobble up samples in shops and press alarm bells And run my stick along the public railings And make up for the sobriety of my youth. I shall go out in my slippers in the rain And pick flowers in other people's gardens And learn to spit. You can wear terrible shirts and grow more fat And eat three pounds of sausages at a go Or only bread and pickle for a week And hoard pens and pencils and beermats and things in boxes. But now we must have clothes that keep us dry And pay our rent and not swear in the street And set a good example for the children. We must have friends to dinner and read the papers. But maybe I ought to practice a little now? So people who know me are not too shocked and surprised When suddenly I am old, and start to wear purple.

The poor young man must work for his bread; he eats; when he has eaten, he has nothing left but reverie. He enters God's theater free; he sees the sky, space, the stars, the flowers, the children, the humanity in which he suffers, the creation in which he shines. He looks at humanity so much that he sees the soul, he looks at creation so much that he sees God. He dreams, he feels that he is great; he dreams some more, and he feels that he is tender. From the egotism of the suffering man, he passes to the compassion of the contemplating man. A wonderful feeling springs up within him, forgetfulness of self, and pity for all. In thinking of the countless enjoyments nature offers, gives, and gives lavishly to open souls and refuses to closed souls, he, a millionaire of intelligence, comes to grieve for the millionaires of money. All hatred leaves his heart as all light enters his mind. And is he unhappy? No. The poverty of a young man is never miserable.

Alone" Lying, thinking Last night How to find my soul a home Where water is not thirsty And bread loaf is not stone I came up with one thing And I don’t believe I’m wrong That nobody, But nobody Can make it out here alone. Alone, all alone Nobody, but nobody Can make it out here alone. There are some millionaires With money they can’t use Their wives run round like banshees Their children sing the blues They’ve got expensive doctors To cure their hearts of stone. But nobody No, nobody Can make it out here alone. Alone, all alone Nobody, but nobody Can make it out here alone. Now if you listen closely I’ll tell you what I know Storm clouds are gathering The wind is gonna blow The race of man is suffering And I can hear the moan, ‘Cause nobody, But nobody Can make it out here alone. Alone, all alone Nobody, but nobody Can make it out here alone.

If rank and money come with love and virtue, also, I should accept them gratefully, and enjoy your good fortune, but I know, by experience, how much genuine happiness can be had in a plain little house, where the daily bread is earned, and in some privations give sweetness to the few pleasures. I am content to see Meg begin humbly, for if I am not mistaken, she will be rich in the possession of a good man's heart, and that is better than fortune.

Shrinkflation is when you pay more money and receive less than what you used to get at a lower price. It's like buying a peanut butter and jelly sandwich and being served two pieces of bread. But in that Air Sandwich there exists the possibility of flight. And if those two slices of bread are soggy, then you have just created Duck Heaven.

So what's your doll's name?" Boo asked me. "Barbie," I said. "All their names are Barbie." "I see," she said. "Well, I'd think that would get boring, everyone having the same name." I thought about this, then said, "Okay, then her name is Sabrina." "Well, that's a very nice name," Boo said. I remember she was baking bread, kneading the dough between her thick fingers. "What does she do?" "Do?" I said. "Yes." She flipped the dough over and started in on it from the other side. "What does she do?" "She goes out with Ken," I said. "And what else?" "She goes to parties," I said slowly. "And shopping." "Oh," Boo said, nodding. "She can't work?" "She doesn't have to work," I said. "Why not?" "Because she's Barbie." "I hate to tell you, Caitlin, but somebody has to make payments on that town house and the Corvette," Boo said cheerfully. "Unless Barbie has a lot of family money." I considered this while I put on Ken's pants. Boo started pushing the dough into a pan, smoothing it with her hand over the top. "You know what I think, Caitlin?" Her voice was soft and nice, the way she always spoke to me. "What?" "I think your Barbie can go shopping, and go out with Ken, and also have a productive and satisfying career of her own." She opened the oven and slid in the bread pan, adjusting its position on the rack. "But what can she do?" My mother didn't work and spent her time cleaning the house and going to PTA. I couldn't imagine Barbie, whose most casual outfit had sequins and go-go boots, doing s.uch things. Boo came over and plopped right down beside me. I always remember her being on my level; she'd sit on the edge of the sandbox, or lie across her bed with me and Cass as we listened to the radio. "Well," she said thoughtfully, picking up Ken and examining his perfect physique. "What do you want to do when you grow up?" I remember this moment so well; I can still see Boo sitting there on the floor, cross- legged, holding my Ken and watching my face as she tried to make me see that between my mother's PTA and Boo's strange ways there was a middle ground that began here with my Barbie, Sab-rina, and led right to me. "Well," I said abruptly, "I want to be in advertising." I have no idea where this came from. "Advertising," Boo repeated, nodding. "Okay. Advertising it is. So Sabrina has to go to work every day, coming up with ideas for commercials and things like that." "She works in an office," I went on. "Sometimes she has to work late." "Sure she does," Boo said. "It's hard to get ahead. Even if you're Barbie." "Because she wants to get promoted," I added. "So she can pay off the town house. And the Corvette." "Very responsible of her," Boo said. "Can she be divorced?" I asked. "And famous for her commercials and ideas?" "She can be anything," Boo told me, and this is what I remember most, her freckled face so solemn, as if she knew she was the first to tell me. "And so can you.

Justify my soul, O God, but also from Your fountains fill my will with fire. Shine in my mind, although perhaps this means “be darkness to my experience,” but occupy my heart with Your tremendous Life. Let my eyes see nothing in the world but Your glory, and let my hands touch nothing that is not for Your service. Let my tongue taste no bread that does not strengthen me to praise Your great mercy. I will hear Your voice and I will hear all harmonies You have created, singing Your hymns. Sheep’s wool and cotton from the field shall warm me enough that I may live in Your service; I will give the rest to Your poor. Let me use all things for one sole reason: to find my joy in giving You glory. Therefore keep me, above all things, from sin. Keep me from the death of deadly sin which puts hell in my soul. Keep me from the murder of lust that blinds and poisons my heart. Keep me from the sins that eat a man’s flesh with irresistible fire until he is devoured. Keep me from loving money in which is hatred, from avarice and ambition that suffocate my life. Keep me from the dead works of vanity and the thankless labor in which artists destroy themselves for pride and money and reputation, and saints are smothered under the avalanche of their own importunate zeal. Stanch in me the rank wound of covetousness and the hungers that exhaust my nature with their bleeding. Stamp out the serpent envy that stings love with poison and kills all joy. Untie my hands and deliver my heart from sloth. Set me free from the laziness that goes about disguised as activity when activity is not required of me, and from the cowardice that does what is not demanded, in order to escape sacrifice. But give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for You alone. For there is only one thing that can satisfy love and reward it, and that is You alone.

We hold further that Communism is not only desirable, but that existing societies, founded on Individualism, are inevitably impelled in the direction of Communism. The development of Individualism during the last three centuries is explained by the efforts of the individual to protect himself from the tyranny of Capital and of the State. For a time he imagined, and those who expressed his thought for him declared, that he could free himself entirely from the State and from society. "By means of money," he said, "I can buy all that I need." But the individual was on a wrong tack, and modern history has taught him to recognize that, without the help of all, he can do nothing, although his strong-boxes are full of gold.

We wander in our thousands over the face of the earth, the illustrious and the obscure, earning beyond the seas our fame, our money, only a crust of bread; but it seems to me that for each of us going home must be like going to render an account.

The paradox of soul-satisfaction is this: When I die to myself, my soul comes alive. God says the wrong approach to soul thirst is through human achievement and material wealth. So soul-satisfaction is not about acquiring the right things but about acquiring the right soul. It is not something you buy, but something you receive freely from God. Hear these great words of the prophet Isaiah: “Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and [your soul] will delight in the richest of fare.” And it will be satisfied.

But I took a deep breath, and she sat there listening to me across my dirty coffee table, and we talked about community and family and authenticity. It’s easy to talk about it, and really, really hard sometimes to practice it. This is why the door stays closed for so many of us, literally and figuratively. One friend promises she’ll start having people over when they finally have money to remodel. Another says she’d be too nervous that people wouldn’t eat the food she made, so she never makes the invitation. But it isn’t about perfection, and it isn’t about performance. You’ll miss the richest moments in life—the sacred moments when we feel God’s grace and presence through the actual faces and hands of the people we love—if you’re too scared or too ashamed to open the door. I know it’s scary, but throw open the door anyway, even though someone might see you in your terribly ugly half-zip.

I'm not ambitious for a splendid fortune, a fashionable position, or a great name for my girls. If rank and money come with love and virtue also, I should accept them gratefully, and enjoy your good fortune; but I know, by experience, how much genuine happiness can be had in a plain little house, where the daily bread is earned, and some privations give sweetness to the few pleasures.

People disappear all the time. Ask any policeman. Better yet. ask a journalist. Disappearances are bread-and-butter to journalists. Young girls run away from home. Young children stray from their parents and are never seen again. Housewives reach the end of their tether and take the grocery money and a taxi to the station. International financiers change their names and vanishe into the smoke of imported cigars. Many of the lost will be found, eventually, dead or alive. Disappearances, after all, have explanations. Usually.

[Patricia Highsmith] was overwhelmed by sensory stimulation - there were too many people and too much noise and she just could not handle the supermarket. She continually jumped, afraid that someone might recognise or touch her. She could not make the simplest of decisions - which type of bread did she want, or what kind of salami? I tried to do the shopping as quickly as possible, but at the check-out she started to panic. She took out her wallet, knocked off her glasses, dropped the money on the floor, stuff was going all over the place.

Consider, Mighty Creator of all things, the differences between Sindbad's life and mine. Every day I suffer a thousand hardships and misfortunes, and have hard work to get even enough bad barley bread to keep myself and my family alive, while the lucky Sindbad spends money right and left and lives upon the fat of the land! What has he done that you should give him this pleasant life— what have I done to deserve so hard a fate?

Every walk to the woods is a religious rite, every bath in the stream is a saving ordinance. Communion service is at all hours, and the bread and wine are from the heart and marrow of Mother Earth. To find the universal elements enough; to find the air and the water exhilarating; to be refreshed by a morning walk or an evening saunter...to be thrilled by the stars at night; to be elated over a bird’s nest or a wildflower in spring— these are some of the rewards of the simple life. The most precious things of life are near at hand, without money and without price. Each of you has the whole wealth of the universe at your very door. All that I ever had, and still have, may be yours by stretching forth your hand and taking it.

As in many other cities, money no longer had any value in Istanbul. At the time I returned from the East, bakeries that once sold large one-hundred drachma loaves of bread for one silver coin now baked loaves half the size for the same price, and they no longer tasted the way they did during my childhood.

They are saying that a man will have to die to protect his life. if you agree to fight you agree to die. Now if you die to protect your life you aren't alive anyhow so how is there any sense in a thing like that? A man doesn't say I will starve myself to death to keep from starving. He doesn't say I will spend all my money in order to save my money. He doesn't say I will burn my house down in order to keep it from burning. Why then should he be willing to die for the privilege of living? There ought to be at least as much common sense about living and dying as there is about going to the grocery store and buying a loaf of bread.

The land which thou goest to possess is not like the land of Egypt from whence thou camest out...For my thoughts are not your thoughts, nor your ways my ways, saith the Lord...Seek the Lord while He may be found, call upon Him while He is near...Why do you spend money for that which is not bread and your labor for that which doth not satisfy you?

I’m not ambitious for a splendid fortune, a fashionable position, or a great name for my girls. If rank and money come with love and virtue, also, I should accept them gratefully, and enjoy your good fortune, but I know, by experience, how much genuine happiness can be held in a plain little house, where the daily bread is earned, and some privations give sweetness to the few pleasures.

Although the ending was more John Carpenter than John Updike, Carroll hadn't come across anything like it in any of the horror magazines, either, not lately. It was, for twenty-five pages, the almost completely naturalistic story of a woman being destroyed a little at a time by the steady wear of survivor's guilt. It concerned itself with tortured family relationships, shitty jobs, the struggle for money. Carroll had forgotten what it was like to come across the bread of everyday life in a short story. Most horror fiction didn't bother with anything except rare bleeding meat. ("Best New Horror")

As soon as I entered the house, my wife took me in her arms, and kissed me; at which, having not been used to the touch of that odious animal for so many years, I fell into a swoon for almost an hour. At the time I am writing, it is five years since my last return to England. During the first year, I could not endure my wife or children in my presence; the very smell of them was intolerable; much less could I suffer them to eat in the same room. To this hour they dare not presume to touch my bread, or drink out of the same cup, neither was I ever able to let one of them take me by the hand. The first money I laid out was to buy two young stone-horses, which I keep in a good stable; and next to them, the groom is my greatest favourite, for I feel my spirits revived by the smell he contracts in the stable. My horses understand me tolerably well; I converse with them at least four hours every day. They are strangers to bridle or saddle; they live in great amity with me and friendship to each other.

The class I belong to always has to wait and wait, stand long nights and days in long files to get a cup of coffee and a slice of bread. Everybody in the world, official or boss, takes it for granted that our sort of people have ages, of time to waste. It is different with those who have money. They can arrange everything with money. Therefore they never have to wait. We who cannot pay with cold cash have to pay with our time instead.

The solution, Fisher thought, was obvious: redefine the meaning of money. Instead of defining the dollar as a fixed amount of gold, define it as a fixed basket of stuff. “We want a dollar which will always buy the same aggregate quantity of bread, butter, beef, bacon, beans, sugar, clothing, fuel, and the other essential things for which we spend it,” he wrote. Fisher’s idea was brilliant—and very close to the way the dollar works today.

God Bless The Child" Them that's got shall have Them that's not shall lose So the Bible says and it still is news Mama may have, Papa may have But God bless the child that's got his own, that's got his own Yes the strong get smart While the weak ones fade Empty pockets don't ever make the grade Mama may have, Papa may have But God bless the child that's got his own, that's got his own Money, you've got lots of friends They're crowding around your door But when you're gone and spending ends They don't come no more Rich relations give crusts of bread and such You can help yourself, but don't take too much Mama may have, Papa may have But God bless the child that's got his own, that's got his own Money you've got lots of friends They're crowding around your door But when you're gone and spending ends They don't come no more Rich relations give crusts of bread and such You can help yourself, but don't take too much Mama may have, Papa may have But God bless the child that's got his own, that's got his own Here just don't worry about nothing cause he's got his own Yes, he's got his own

I am going to buy groceries. You see, I am the only one of us who brings in any money. The other two cannot make money fortune-telling. This is because they only tell the truth, and the truth is not what people want to hear. It is a bad thing, and it troubles people, so they do not come back. But I can lie to them, tell them what they want to hear. I tell the pretty fortunes. So I bring home the bread. Do you think you will be here for supper?

They painted one another and painted next to one another and supported one another emotionally and financially, and today their paintings hang in every major art museum in the world. But in the 1860s, they were struggling. Monet was broke. Renoir once had to bring him bread so that he wouldn’t starve. Not that Renoir was in any better shape. He didn’t have enough money to buy stamps for his letters. There were virtually no dealers interested in their paintings.

But still, it was not the desire to ‘write’ that was his real motive. To get out of the money-world—that was what he wanted. Vaguely he looked forward to some kind of moneyless, anchorite existence. He had a feeling that if you genuinely despise money you can keep going somehow, like the birds of the air. He forgot that the birds of the air don’t pay room-rent. The poet starving in a garret—but starving, somehow, not uncomfortably—that was his vision of himself. The next seven months were devastating. They scared him and almost broke his spirit. He learned what it means to live for weeks on end on bread and margarine, to try to ‘write’ when you are half starved, to pawn your clothes, to sneak trembling up the stairs when you owe three weeks’ rent and your landlady is listening for you. Moreover, in those seven months he wrote practically nothing. The first effect of poverty is that it kills thought. He grasped, as though it were a new discovery, that you do not escape from money merely by being moneyless. On the contrary, you are the hopeless slave of money until you have enough of it to live on—a ‘competence’, as the beastly middle-class phrase goes.

I do not love. Love is only for women who are complete. I cannot love while my heart lacks safety and in my wallet there is enough money to pay for a loaf of bread. I cannot kiss you while I am thinking of the house rent and the electricity bills. I cannot behave as a mature woman who can exchange with you phrases of love while my childhood is not yet complete. This is an unfair compromise for safety and for existence.   We only call it love to preserve our dignity.

To all the millions of discontented Hitler in a whirlwind campaign offered what seemed to them, in their misery, some measure of hope. He would make Germany strong again, refuse to pay reparations, repudiate the Versailles Treaty, stamp out corruption, bring the money barons to heel (especially if they were Jews) and see to it that every German had a job and bread. To hopeless, hungry men seeking not only relief but new faith and new gods, the appeal was not without effect. Though

Of all the trades, my lord Captain, the trade of money itself must be most closely observed. It is too easy to cheat, too easy to shave a coin or pass false coinage, too easy to take as one’s own the money entrusted to us by others. We must be diligent, we must be honest, and we must be unfailingly harsh with those who lie to or steal from those who trust them. Else no one will trust any of us, and when that trust fails, we are all back to trading a cow for two pigs or a shirt for a loaf of bread.

Let any one who is acquainted with what multitudes of people get their daily bread in this city by their labour, whether artificers or meer workmen—I say, let any man consider what must be the miserable condition of this town if, on a sudden, they should all be turned out of employment, that labour should cease, and wages for work be no more.  This was the case with us at that time; and had not the sums of money contributed in charity by well-disposed people of every kind, as well as abroad as at home, been prodigiously great, it had not been in the power of the Lord Mayor and sheriffs to have kept the publick peace. Nor were they without apprehensions, as it was, that desperation should push the people upon tumults and cause them to rifle the houses of rich men and plunder the markets of provisions; in which case the country people, who brought provisions very freely and boldly to town, would have been terrified from coming any more, and the town would have sunk under an unavoidable famine.

If I had spoken to him out loud, he would have understood the tragic fate of those who came back, left over, living dead. You must look at them carefully. Their appearance is deceptive. They are smugglers. They look like the others. They eat, they laugh, they love. The seek money, fame, love. Like the other. But it isn't true; they are playing, sometimes without even knowing it. Anyone who has seen what THEY have seen cannot be like the others, cannot laugh, love, pray, bargain, suffer, have fun, or forget. Like the others. You have to watch them carefully when they pass by an innocent-looking smokestack, or when they lift a piece of bread to their mouths. Something in them shudders and makes you turn your eyes away. These people have been amputated; they haven't lost their legs or eyes, but their will and their taste for life. The things they have seen will come to the surface again sooner or later. And then the world will be frightened and won't dare look these spiritual cripples in the eye.

When about 16 years of age I happened to meet with a book, written by one Tryon, recommending a vegetable diet. I determined to go into it. My brother, being yet unmarried, did not keep house, but boarded himself and his apprentices in another family. My refusing to eat flesh occasioned an inconveniency, and I was frequently chid for my singularity. I made myself acquainted with Tryon's manner of preparing some of his dishes, such as boiling potatoes or rice, making hasty pudding, and a few others, and then proposed to my brother, that if he would give me, weekly, half the money he paid for my board, I would board myself. He instantly agreed to it, and I presently found that I could save half what he paid me. This was an additional fund for buying books. But I had another advantage in it. My brother and the rest going from the printing-house to their meals, I remained there alone, and, despatching presently my light repast, which often was no more than a bisket or a slice of bread, a handful of raisins or a tart from the pastry-cook's, and a glass of water, had the rest of the time till their return for study, in which I made the greater progress, from that greater clearness of head and quicker apprehension which usually attend temperance in eating and drinking.

In his youth when he was poor and had difficulty in earning his bread, he preferred to go hungry and in torn clothes rather than endanger his narrow limit of independence. He never sold himself for money or an easy life or to women or to those in power; and had thrown away a hundred times what in the worlds eyes was his advantage and happiness in order to safeguard his liberty. No prospect was more hateful and distasteful to him than that he should have to go to an office and conform to daily and yearly routine and obey others.

Older, established writers always tell younger writers about the compromises they must make to succeed. You must be willing to be poor, they say. You must make writing your life. You must piece money together in any way that allows room for writing. It doesn’t matter what those jobs are so long as they don’t sap your creative energy. Wait tables. Walk dogs. Babysit. Make lattes. Figure model. Donate your eggs. Build houses. Bake bread. Freelance at writing. Freelance at anything. I was no longer in a position to naively agree to the sacrifices a freelance-everything lifestyle required.

As time passed there was no more buying food, no money, no supplies. On some days, we wouldn’t even have a crumb to eat. There’s a vivid scene in Nanni Loy’s The Four Days of Naples, a movie made after the war about the uprising of the Neapolitans against the occupying Germans, in which one of the young characters sinks his teeth into a loaf of bread so voraciously, so desperately, I can still identify with him. In those four famous days in late September, when Naples rose up against the Germans—even before the Allies arrived, it was the climax of a terrible period of deprivation and marked the beginning of the end of the war in Italy.

WHEN I AM AN OLD WOMAN I SHALL WEAR PURPLE With a red hat which doesn't go, and doesn't suit me. And I shall spend my pension on brandy and summer gloves And satin sandals, and say we've no money for butter. I shall sit down on the pavement when I'm tired And gobble up samples in shops and press alarm bells And run my stick along the public railings And make up for the sobriety of my youth. I shall go out in my slippers in the rain And pick the flowers in other people's gardens And learn to spit You can wear terrible shirts and grow more fat And eat three pounds of sausages at a go Or only bread and pickle for a week And hoard pens and pencils and beermats and things in boxes But now we must have clothes that keep us dry And pay our rent and not swear in the street And set a good example for the children. We must have friends to dinner and read the papers. But maybe I ought to practice a little now? So people who know me are not too shocked and surprised When suddenly I am old, and start to wear purple.

How can we embrace poverty as a way to God when everyone around us wants to become rich? Poverty has many forms. We have to ask ourselves: 'What is my poverty?' Is it lack of money, lack of emotional stability, lack of a loving partner, lack of security, lack of safety, lack of self-confidence? Each human being has a place of poverty. That’s the place where God wants to dwell! 'How blessed are the poor,' Jesus says (Matthew 5:3). This means that our blessing is hidden in our poverty. We are so inclined to cover up our poverty and ignore it that we often miss the opportunity to discover God, who dwells in it. Let’s dare to see our poverty as the land where our treasure is hidden.

He who will not work shall not eat.' Yet, so strong is the propensity to be thought 'gentlemen;' so general is this desire amongst the youth of this proud money making nation, that thousands upon thousands of them are, at this moment, in a state which may end in starvation; not so much because they are too lazy to earn their bread, as because they are too proud!

Brothers, if God brings us to the point of seeing that everything in God's work depends upon His blessing, it will bring about a basic change in our labor for God.  We would not consider how many people, how much money, or how much bread we have.  We would say we do not have enough, but the blessing is sufficient.  The blessing meets the need that we cannot meet.  Although we cannot measure up to the size of the need, the blessing is greater than our lack.  When we see this, the work will have a basic change.  In every other matter we must look at the blessing more than we consider the situation.  Methods, considerations, human wisdom, and clever words are all useless.  In God's work we should believe in and expect His blessing.

The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.” That’s a challenging

Quite rapidly Etta became acquainted with the realities of poverty in one of its loneliest forms -- that of the poor middle-class girl looking for a job. Only youth can engage in this struggle and survive as a vital human entity. For the other ones it is death, death of the spirit, because the pittance, the bit of bread and drink, the wisp of clothing, the flicker of fire must be begged of Business, not even as charity, but as a gracious boon in exchange for the best waking hours. It is always your money _and_ your life. Not that Business is intelligently ruthless, don't think it. Business is like a huge cretin, scuffing its great feet over the flower-beds of life while it thinks itself the most wonderful puffing billy, self-invented into the bargain.

Bricks could be used to make a billion dollars. It’s easy! All you need to do is fill up a shopping cart full of bricks, park it outside of a grocery store, and wait for the coming hyperinflation. Then, when some soccer mom walks by with a shopping cart full of cash, to purchase a loaf of bread, you trade your tangible assets for her imaginary money and boom! you are now a billionaire.


Margo Brinker always thought summer would never end. It always felt like an annual celebration that thankfully stayed alive long day after long day, and warm night after warm night. And DC was the best place for it. Every year, spring would vanish with an explosion of cherry blossoms that let forth the confetti of silky little pink petals, giving way to the joys of summer. Farmer's markets popped up on every roadside. Vendors sold fresh, shining fruits, vegetables and herbs, wine from family vineyards, and handed over warm loaves of bread. Anyone with enough money and enough to do on a Sunday morning would peruse the tents, trying slices of crisp peaches and bites of juicy smoked sausage, and fill their fisherman net bags with weekly wares. Of all the summer months, Margo liked June the best. The sun-drunk beginning, when the days were long, long, long with the promise that summer would last forever. Sleeping late, waking only to catch the best tanning hours. It was the time when the last school year felt like a lifetime ago, and there were ages to go until the next one. Weekend cookouts smelled like the backyard- basil, tomatoes on the vine, and freshly cut grass. That familiar backyard scent was then smoked by the rich addition of burgers, hot dogs, and buttered buns sizzling over charcoal.

I dreamed not long ago of that market with all its vivid textures. I walked through the stalls with a basket over my arms as always and went right to Edita for a bunch of fresh cilantro. We chatted and laughed and when I held out my coins she waved them off, patting my arm and sending me away. A gift, she said. Muchas gracias, señora, I replied. There was my favorite panadera, with clean cloths laid over the round loaves. I chose a few rolls, opened my purse, and this vendor too gestured away my money as if I were impolite to suggest paying. I looked around in bewilderment; this was my familiar market and yet everything had changed. It wasn't just for me—no shopper was paying. I floated through the market with a sense of euphoria. Gratitude was the only currency accepted here. It was all a gift. It was like picking strawberries in my field: the merchants were just the intermediaries passing on gifts from the earth. I looked in my basket: two zucchinis, an onion, tomatoes, bread, and a bunch of cilantro. It was still half empty, but it felt full. I had everything I needed. I glanced over at the cheese stall, thinking to get some, but knowing it would be given, not sold, I decided I could do without. It's funny: Had all the things in the market merely been a very low price, I probably would have scooped up as much as I could. But when everything became a gift, I felt self-restraint. I didn't want to take too much. And I began thinking of what small presents I might bring to the vendors tomorrow. The dream faded, of course, but the feelings of euphoria and then of self-restraint remain. I've thought of it often and recognize now that I was witness there to the conversion of a market economy to a gift economy, from private goods to common wealth. And in that transformation the relationships became as nourishing as the food I was getting. Across the market stalls and blankets, warmth and compassion were changing hands. There was a shared celebration of abundance for all we'd been given. And since every market basket contained a meal, there was justice.

First morning, I steal white coffee cup from table. Second morning, I steal glass. So now in my room I can having tea or water. After breakfast I steal breads and boiled eggs for lunch, so I don’t spending extra money on food. I even saving bacons for supper. So I saving bit money from my parents and using for cinema or buying books. Ill–legal. I know. Only in this country three days and I already become thief. I never steal piece of paper in own country. Now I studying hard on English, soon I stealing their language too.

Harriet turned round, and we both saw a girl walking towards us. She was dark-skinned and thin, not veiled but dressed in a sitara, a brightly coloured robe of greens and pinks, and she wore a headscarf of a deep rose colour. In that barren place the vividness of her dress was all the more striking. On her head she balanced a pitcher and in her hand she carried something. As we watched her approach, I saw that she had come from a small house, not much more than a cave, which had been built into the side of the mountain wall that formed the far boundary of the gravel plateau we were standing on. I now saw that the side of the mountain had been terraced in places and that there were a few rows of crops growing on the terraces. Small black and brown goats stepped up and down amongst the rocks with acrobatic grace, chewing the tops of the thorn bushes. As the girl approached she gave a shy smile and said, ‘Salaam alaikum, ’ and we replied, ‘Wa alaikum as salaam, ’ as the sheikh had taught us. She took the pitcher from where it was balanced on her head, kneeled on the ground, and gestured to us to sit. She poured water from the pitcher into two small tin cups, and handed them to us. Then she reached into her robe and drew out a flat package of greaseproof paper from which she withdrew a thin, round piece of bread, almost like a large flat biscuit. She broke off two pieces, and handed one to each of us, and gestured to us to eat and drink. The water and the bread were both delicious. We smiled and mimed our thanks until I remembered the Arabic word, ‘Shukran.’ So we sat together for a while, strangers who could speak no word of each other’s languages, and I marvelled at her simple act. She had seen two people walking in the heat, and so she laid down whatever she had been doing and came to render us a service. Because it was the custom, because her faith told her it was right to do so, because her action was as natural to her as the water that she poured for us. When we declined any further refreshment after a second cup of water she rose to her feet, murmured some word of farewell, and turned and went back to the house she had come from. Harriet and I looked at each other as the girl walked back to her house. ‘That was so…biblical,’ said Harriet. ‘Can you imagine that ever happening at home?’ I asked. She shook her head. ‘That was charity. Giving water to strangers in the desert, where water is so scarce. That was true charity, the charity of poor people giving to the rich.’ In Britain a stranger offering a drink to a thirsty man in a lonely place would be regarded with suspicion. If someone had approached us like that at home, we would probably have assumed they were a little touched or we were going to be asked for money. We might have protected ourselves by being stiff and unfriendly, evasive or even rude.

So he strode, and ran, and hurried home. He emptied into the ever-useful pocket-handkerchief the little meal remaining in the mug. Mary would have her tea at Miss Simmonds’; her food for the day was safe. Then he went upstairs for his better coat, and his one, gay red-and-yellow silk pocket-handkerchief — his jewels, his plate, his valuables, these were. He went to the pawn-shop; he pawned them for five shillings; he stopped not, nor stayed, till he was once more in London Road, within five minutes’ walk of Berry Street — then he loitered in his gait, in order to discover the shops he wanted. He bought meat, and a loaf of bread, candles, chips, and from a little retail yard he purchased a couple of hundredweights of coal. Some money still remained — all destined for them, but he did not yet know how best to spend it. Food, light, and warmth, he had instantly seen were necessary; for luxuries he would wait. Wilson’s eyes filled with tears when he saw Barton enter with his purchases. He understood it all, and longed to be once more in work that he might help in some of these material ways, without feeling that he was using his son’s money.

Only millionaires can be alone in America. You know the old saying: Money lost, nothing lost. Hope lost, all is lost. The less money I have, the more I live on hope. And hope is the only reality here on earth. It's hope that makes people build cities and span bridges and send ships from one end of the earth to another. Even dying, man plants his hope on the next world. It says in the Torah, only through a man has a woman an existence. Only through a man can a woman enter Heaven. In America, women don't need men to boss them. For the first time in my life I saw what a luxury it was for a poor girl to want to be alone in a room. Even in our worst poverty we sat around the table, together, like people. I never knew that there were people glad enough of life to celebrate the day they were born. The routine with which I kept clean my precious privacy, my beautiful aloneness, was all sacred to me. I had achieved that marvelous thing, "a place for everything and everything in its place", which the teacher preached to me so hopelessly as a child in Hester Street. I had it ingrained in me from my father, this exalted reverence for the teacher.

So you think that money is the root of all evil?” said Francisco d’Anconia. “Have you ever asked what is the root of money? Money is a tool of exchange, which can’t exist unless there are goods produced and men able to produce them. Money is the material shape of the principle that men who wish to deal with one another must deal by trade and give value for value. Money is not the tool of the moochers, who claim your product by tears, or of the looters, who take it from you by force. Money is made possible only by the men who produce. Is this what you consider evil? “When you accept money in payment for your effort, you do so only on the conviction that you will exchange it for the product of the effort of others. It is not the moochers or the looters who give value to money. Not an ocean of tears nor all the guns in the world can transform those pieces of paper in your wallet into the bread you will need to survive tomorrow. Those pieces of paper, which should have been gold, are a token of honor—your claim upon the energy of the men who produce. Your wallet is your statement of hope that somewhere in the world around you there are men who will not default on that moral principle which is the root of money. Is this what you consider evil?

At all times it is a bewildering thing to the poor weaver to see his employer removing from house to house, each one grander than the last, till he ends in building one more magnificent than all, or withdraws his money from the concern, or sells his mill, to buy an estate in the country, while all the time the weaver, who thinks he and his fellows are the real makers of this wealth, is struggling on for bread for his children, through the vicissitudes of lowered wages, short hours, fewer hands employed, etc. And when he knows trade is bad, and could understand (at least partially) that there are not buyers enough in the market to purchase the goods already made, and consequently that there is no demand for more; when he would bear and endure much without complaining, could he also see that his employers were bearing their share; he is, I say, bewildered and (to use his own word) "aggravated" to see that all goes on just as usual with the millowners. Large houses are still occupied, while spinners' and weavers' cottages stand empty, because the families that once filled them are obliged to live in rooms or cellars. Carriages still roll along the streets, concerts are still crowded by subscribers, the shops for expensive luxuries still find daily customers, while the workman loiters away his unemployed time in watching these things, and thinking of the pale, uncomplaining wife at home, and the wailing children asking in vain for enough of food--of the sinking health, of the dying life of those near and dear to him. The contrast is too great. Why should he alone suffer from bad times?

Man tends to regard the order he lives in as natural. The houses he passes on his way to work seem more like rocks rising out of the earth than like products of human hands. He considers the work he does in his office or factory as essential to the har­monious functioning of the world. The clothes he wears are exactly what they should be, and he laughs at the idea that he might equally well be wearing a Roman toga or medieval armor. He respects and envies a minister of state or a bank director, and regards the possession of a considerable amount of money the main guarantee of peace and security. He cannot believe that one day a rider may appear on a street he knows well, where cats sleep and chil­dren play, and start catching passers-by with his lasso. He is accustomed to satisfying those of his physio­logical needs which are considered private as dis­creetly as possible, without realizing that such a pattern of behavior is not common to all human so­cieties. In a word, he behaves a little like Charlie Chaplin in The Gold Rush, bustling about in a shack poised precariously on the edge of a cliff. His first stroll along a street littered with glass from bomb-shattered windows shakes his faith in the "naturalness" of his world. The wind scatters papers from hastily evacuated offices, papers labeled "Con­fidential" or "Top Secret" that evoke visions of safes, keys, conferences, couriers, and secretaries. Now the wind blows them through the street for anyone to read; yet no one does, for each man is more urgently concerned with finding a loaf of bread. Strangely enough, the world goes on even though the offices and secret files have lost all meaning. Farther down the street, he stops before a house split in half by a bomb, the privacy of people's homes-the family smells, the warmth of the beehive life, the furniture preserving the memory of loves and hatreds-cut open to public view. The house itself, no longer a rock, but a scaffolding of plaster, concrete, and brick; and on the third floor, a solitary white bath­ tub, rain-rinsed of all recollection of those who once bathed in it. Its formerly influential and respected owners, now destitute, walk the fields in search of stray potatoes. Thus overnight money loses its value and becomes a meaningless mass of printed paper. His walk takes him past a little boy poking a stick into a heap of smoking ruins and whistling a song about the great leader who will preserve the nation against all enemies. The song remains, but the leader of yesterday is already part of an extinct past.

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

Tatiana thought Deda was the smartest man on earth. Ever since Poland was trampled over in 1939, Deda had been saying that Hitler was coming to the Soviet Union. A few months ago in the spring, he suddenly started bringing home canned goods. Too many canned goods for Babushka’s liking. Babushka had no interest in spending part of Deda’s monthly pay on an intangible such as just in case. She would scoff at him. What are you talking about, war? she would say, glaring at the canned ham. Who is going to eat this, ever? I will never eat this garbage, why do you spend good money on garbage? Why can’t you get marinated mushrooms, or tomatoes? And Deda, who loved Babushka more than a woman deserved to be loved by a man, would bow his head, let her vent her feelings, say nothing, but the following month be back carrying more cans of ham. He also bought sugar and he bought coffee and he bought tobacco, and he bought some vodka, too. He had less luck with keeping these items stocked because for every birthday, anniversary, May Day, the vodka was broken open and the tobacco smoked and the coffee drunk and the sugar put into bread and pie dough and tea. Deda was a man unable to deny his family anything, but he denied himself. So on his own birthday he refused to open the vodka. But Babushka still opened the bag of sugar to make him blueberry pie. The one thing that remained constant and grew by a can or two each month was the ham, which everyone hated and no one ate.

Look at that ship. That clipper cost me a queen’s ransom, even with the Kestrel thrown in the bargain. But it was the fastest ship to be had.” He took her hands in his. “Forget money. Forget society. Forget expectations. We’ve no talent for following rules, remember? We have to follow our hearts. You taught me that.” He gathered her to him, drawing her hands to his chest. “God, sweet, don’t you know? You’ve had my heart in your pocket since the day we met. Following my heart means following you. I’ll follow you to the ends of the earth if I have to.” He shot an amused glance at the captain. “Though I’d expect your good captain would prefer I didn’t. In fact, I think he’d gladly marry us today, just to be rid of me.” “Today? But we couldn’t.” His eyebrows lifted. “Oh, but we could.” He pulled her to the other side of the ship, slightly away from the gaping crowd. Wrapping his arms around her, he leaned close to whisper in her ear, “Happy birthday, love.” Sophia melted in his embrace. It was her birthday, wasn’t it? The day she’d been anticipating for months, and here she’d forgotten it completely. Until Gray had appeared on the horizon, she hadn’t been looking forward to anything. But now she did. She looked forward to marriage, and children, and love and grand adventure. Real life and true passion. All of it with this man. “Oh, Gray.” “Please say yes,” he whispered. “Sophia.” The name was a caress against her ear. “I love you.” He kissed her cheek and pulled away. “I’ve been remiss in not telling you. You can’t know how I’ve regretted it. But I love you, Sophia Jane Hathaway. I love you as no man ever loved a woman. I love you so much, I fear I’ll burst with it. In fact, I think I shall burst if I go another minute without kissing you, so if you’ve any mind to say yes, I’d thank you to-“ Sophia flung her arms around his neck and kissed him. Hard at first, to quiet the fool man; then gently, to savor him. oh, how she loved the taste of him, like freshly baked bread and rum. Warm and wholesome and comforting, with just a hint of spice and danger. “Yes,” she sighed against his lips. She pulled back and looked into his eyes. “Yes, I will marry you.” His arms tightened about her waist. “Today?” “Today. But you must let me change my gown first.” Smiling, she stroked his smooth cheek. “You even shaved.” “Every day since we left Tortola.” He gave her a rueful smile. “I’ve a few new scars to show for it.” “Good.” She kissed him. “I’m glad. And I don’t care if society casts us out for the pirates we are, just as long as I’m with you.” “Oh, I don’t know that we’ll be cast out, exactly. We’re definitely not pirates. After your stirring testimony”-he chucked her under the chin-“Fitzhugh decided to make the best of an untenable situation. Or an unhangable pirate, as it were. If he couldn’t advance on his career by convicting me, he figured he’d advance it by commending me. Awarded me the Kestrel as salvage and recommended me to the governor for a special citation of valor. There’s talk of knighthood.” He grinned. “Can you believe it? Me, a hero.” “Of course I believe it.” She laced her fingers at the back of his neck. “I’ve always known it, although I should curse that judge and his ‘citation of valor.’ As if you needed a fresh supply of arrogance. Just remember, whatever they deem you-gentleman or scoundrel, hero or pirate-you are mine.” “So I am.” He kissed her soundly, passionately. “And which would you prefer tonight?” At the seductive grown in his voice, shivers of arousal swept down to her toes. “Your gentleman? Your scoundrel? Your hero or your pirate?” She laughed. “I imagine I’ll enjoy all four on occasion. But tonight, I believe I shall find tremendous joy in simply calling you my husband.” He rested his forehead against hers. “My love.” “That, too.