 o'r ddaf y mae'n amlifon i'r Ysgrifennidol. Ryddi'r cwlaeth, gall angen, i'n ddod gennym uned ar y bydd hyn am hyn nesaf am eich ymddangosol eich chi yn ymdaliad, mae gennym hwyl o'r cyfwiliad i ni'n gonefod o'r unio gyda'r ysgrifennidol, na ddim yn ymdag o'r unig, Mae'r dwyg, rydyn ni wedi'i ydych yn ei wneud am gweithio'r cyfnodd cyfnodd, oeddwn i'r ddodd yn fflaesio, gallwch chi'n gwybod, yr aeth ei wneud yn fflaesio'r safnol. Dr Feins was first at Leeds University, and if I remember correctly, he studied classics there with an emphasis on Greek. Yes, I think I did. Yes. It's a long time ago. And he had, I think already, he had been drawn to studying the distant past by his interest in numismatics, which he took extremely seriously. He had a small collection of coins. To have a large collection demands that one have a lot of coins oneself, but he had a fine small collection of coins. And indeed, while he was with me, his first visit to India was to the Numismatic Congress there. Now, these days, it is really odious to present an audience with a list of the publications of the person one is introducing, because of course all they have to do is to go on Google. But I must just mention a couple of Dr Feins' achievements, academic achievements. He completed his D-Phil at Oxford. It was something that actually spanned more than one faculty. But the title of the D-Phil doctorate was Cultural Transmission between Rome and Egypt and Western India. And he completed that in 1991. And of course one of the examiners had to be a classicist. It was Professor Matthews, the professor of late Roman history. And he made a special point, which was nice of him, but also something in the call of duty of telling me what a splendid thesis this was. It was quite unusually good. Sometimes people publish their theses as monographs, but that rather depends on the character of the thesis. And this thesis of course covered several topics in different chapters, not all of which were equally suitable for publication. But Dr Feins did in fact publish I think two chapters, and he might have published more perhaps he still will. While he was still at Oxford, both before and after taking his doctorate, if I remember correctly, he taught classes in ancient Indian history, including epigraphy, which he had mastered. Far outstripping his only real teacher there was myself. But he taught epigraphy and other skills and branches of knowledge about ancient India, both in classes and in tutorials, and they were extremely appreciated, I can tell you, by the students. But he gradually drifted to some extent into where he is still not all of him, but a lot of him is now that he's in Jaina studies, when due to some generosity from the Jaina community and a great deal of hard work from other people including me, that De Montfort University were persuaded to put Jaina studies on the syllabus there, partly with the argument which I always felt was perhaps not really a very good argument that there were quite a few Jains living in Leicester where De Montfort University is situated, but anyway it was Dr. Feins who established Jaina studies at De Montfort University, and that was at a time when it really wasn't, it had been part of the offering at Sir's, but at that time it wasn't. And it was really I think only at De Montfort University that one could study Jaina studies there, so he was a very important part of the thread of continuity. Before he, I think it was before he actually went to De Montfort University, or maybe immediately after, that he published something in the Oxford World Classics, that his translation of Heimachander's work lies as the Jain Elders, and I think that is still print in print, and you can rush out and get it from Amazon. It's £70 now I think. Yes, but of course you're going to tell us about money, so maybe. Yes, these things are very expensive, but after what is more worthwhile. And he then published a translation of an even longer work, the Lila Wati Sarra of Gina Ratana, which is in two volume work published in the Clay Sandskirt's library, CSL, the Clay Sandskirt's library, a work very or neat and indeed sometimes extremely difficult Sanskrit. And I think we managed, of course Dr Heins did 99% of the work, the remaining 1%, we battled over the meaning of a few verses and I think we never really solved them, but of course the text may have been corrupt. So, those are some of his principal publications, but he taught over a wide range of subjects in the Montfort University and is recognised widely as an authority on Jain literature. And it will not have escaped your notice, I'm sure, that of course becoming an expert in these subjects entailed learning a lot of languages and so of course he read Jain things, not just in Sanskrit but also in Prakrit. Well, I think that you are all waiting to hear him, not me, and so I think we're all very grateful to him for coming. He had both of us, as it happened, had very difficult journeys to get here, but anyway I think we should give him a round of applause and thank you very much. Well, good evening friends and colleagues and thank you Richard for that very kind introduction. I did actually ask Richard to keep his introduction on the short side of his undoubted eloquence unwittingly overshadow my following lecture, but I'm very glad, I'm more than glad, I'm delighted that Richard was able to battle over here from Oxford because it gives me the opportunity to acknowledge in public his profound influence as a teacher and as a friend on my life and on the lives of many others. I should say a positive influence, I hasten to add, and I think many of you will recognise that the subtitle of my talk, Jynnism and many preceptum practice is in fact an acknowledgement, a slight act of homage to Richard's own book, Preceptum practice, Traditional Buddhism in the Royal Highlands of Ceylon. That book has an importance which is far wider than its actual subject matter in that it actually teaches, well it taught me how to think about Indology, how to think about India. So that's very important so I chose the subtitle Preceptum practice for that reason. Having said that, I'm not really going to say very much about Preceptum practice this evening. I thought I would do when I was first invited to give this lecture but the lecture has actually taken on a different kind of pattern if you like. Before I kick off obviously I need to acknowledge the honour and the privilege. It's a great honour to be invited to present the 19th Annual Jynnal Lecture before such a distinguished, very distinguished, unknowledgeable audience. Despite what Richard said, I do wish to stand here and present myself as an expert on Jynnism. I'm rather someone who has found inspiration in the riches of a Jynn cultural tradition and who wants to explore more and to learn more about it. So I stand here in humility if you like and I'm hoping to be able to learn more as we proceed through the workshop tomorrow. So much for Jynnism. Now regarding money, my direct experience of it is extremely limited. I know very little about money. I rarely have the opportunity to handle it. Nevertheless, from my standpoint as an outsider on both counts I hope to be able to offer just a few insights in this lecture which I hope may be of interest. Of course it's not possible to give a full historical account of this big topic, Jynnism and money. I'm going to offer just a few insights but I think the key insight that I'm going to develop, that I'm going to touch on is the fact that I believe that money helps shape the Jynn universe. Money helps shape the Jynn universe and in turn the Jynn universe shapes Jyn attitudes towards money and this will come clear as we go through it. And I begin by showing two very familiar images and I'm sure everybody here knows what this is. This is Mahavira, the 24th and last Tartankar of the present era and he is standing in the Kayat Saga posture, the posture of static meditation and a search. He exemplifies the key Jyn ideals of Ahimsa and Aparigraha. Ahimsa, as you all know, the principle of non-violence and unharming. A principle of behaviour which is extended to all sentient beings and Aparigraha, the absence of possessiveness. The complete aesthetic ideal, the complete lack of possessions both physical and mental. And Mahavira in this image is a complete exemplar of these ideals. He is a Jynna, he's one who has gained victory by conquering the passions of desire, hatred and greed and pride and he's liberated himself from the bonds of existence, the continuous cycle of death and existence, death and rebirth. So the second image, there's another version of this which is serving as I think on the logo of this workshop. It's also a Jyn image but very different from the first. This is Kubara, the God of Wealth. He's actually an exemplar of possession, completely the opposite to Mahavira. He's an example of taking more than what is needed, a point emphasised by his round belly, completely full, satiated. There's no self-denial in this image and his possession of wealth in the form of money is made explicit by, he's got a money bag, he's holding a money bag in his left hand and a pomegranate in the other hand. He's seated on an elephant, I think you can just see, who is rather being flattened by his weight, his sort of fullness. So there you go. The point is that Kubara is a Pan-Indian God but he is fully incorporated into the Jain Pantheon and also into the universe. So the point is that the God of Wealth incorporated into the Jain universe is actually an attendant protective deity of the 19th Tartankra Mali. The Jain universe, as most of you, all of you will know, is worked out in very minute detail. In a moment or two I'll touch on the role of money in its development. So these two images typify the key themes of this conference or workshop, Jainism and Money, and we can see there's an apparent dichotomy, an apparent dichotomy, between the setic ideal of Jainism and the wealth of the Jain-le community, both in the past and at the present time. Now, I must hasten to add that not all individual Jains are wealthy but I think no one would dispute the validity of the generalisation. But perhaps we ought to step back and consider not only for this lecture but for tomorrow as well what money actually is. Money is not the same as wealth. A person may be wealthy in terms of property, houses, land for instance, but relatively poor in terms of money. There is of course a tight relationship between the two. I'd like to quote a passage from William Desmond who wrote in Magic, Myth and Money in 1962, The Origin of Money in Religious Ritual. To many of us, money is a mystery. A symbol handled mainly by the priests of high finance. And regarded by us with much of the same reverence and awe, a supprimitive feels towards a sacred relics providing magical potency in a tribal ritual. Understood and only controllable by the magic of brokers, accountants, lawyers and financiers. Like spell bound savages in the presence of a holy, we watch in one of the solemn proceedings feeling in a vague somewhat fearful way but our lives and happiness of our children are at the mercy of mysterious forces beyond our control. Well, that's a fine quotation but while deploring the somewhat racist undertones of Freudian primitivism, implicit in that quotation, as someone who has endeavoured to make a living as an academic for nearly 40 years, I do have a certain empathy with it. I mean it is of course very unusual for an academic to have direct experience of money unless one becomes vice chancellor of one of the new universities or perhaps a media buffoon but in those cases one is not primarily operating as an academic. But I'm making a serious point. The world of money and finance seems to have become the new exotic for academics working in the humanities. Perhaps my lecture and tomorrow's workshops are instances of this fascination with this strange and somewhat frightening world and this is a point which has been made recently by Nigel Dodd in his social life of money published by Princeton and my understanding of what money is has been enriched by the work of Dodd and I acknowledge my debt to him so note the appropriateness of the metaphors which we know from the lecture. So there's no one definition of money and it is a protein in its forms but its existence certainly lies in social relations, social relationships and that's perhaps a trwism. Reforms of money have changed and continue to change. As a new mismatist I am familiar with the concept of coins originally made from gold and silver having stamps that authorise their acceptance and circulation but today coins are only used for very little transactions. For higher value transactions we use banknotes but for really large amounts the money we use is intangible and invisible moved by the click of a mouse and of course now we have cryptocurrencies such as Bitcoin which were touted as being open and democratic but now seem to be even more subjective fraud and speculation than traditional currencies. Modern money is invisible and it can be created by banks out of nothing, out of debt, out of something that is negative. So money exists in social relations but this does not imply equality in the relationships. Those who have power can change the rules as to what constitutes money to the disadvantage of those who are not previously in the know. For instance we know that in India towards the end of 2016 I think the government withdrew, I think it was 500 and 1,000 rupee notes to the obvious disadvantage of those who were able to change them and of course governments mismanaged their economies to such an extent that their currencies became virtually worthless causing great hardship to the mass of the population where wild elites have access to hard currency which is in itself an interesting phrase, hard currency usually in the form of US dollars. So there's a process of inequality here which is obvious and it's something that I do know that it's something that is being addressed within the Jain tradition we're very fortunate that Atal Shah is with us and we'll be speaking tomorrow and we can hear more about how Jain traditions and are sort of being brought impact on this imbalance and I'm going to finish by coming back to Atal's work well where is Atal? Hi, good. So one of the reasons I was invited to give this lecture I think was that I participated in a research project which was led by Richard Seaford who's now Professor Emeritus of Classics an Ancient History at the University of Essex and the name of the title of the project was Artman and Psyche, Cosmology and the Self in Ancient India and Ancient Greece and what Richard Seaford aimed to do was to apply his theories regarding the role of money in early Greek society to Indian society and culture as it was developing in the time of Mahavira and the Buddha now what these two societies had in common was growing urbanisation the development of the Greek city-states was roughly contemporary with urbanisation in the Ganges Valley and Richard Seaford's key idea is that both civilisations embrace oneness if you like as opposed to multiplicity a single all-embracing formless entity is elevated above multiplicity change and the reason for this is the rapid spread of coined money he argues that Greek philosophers arrived at the idea of a world as a single substance underlying the plurality of sensible things by projecting unconsciously the substance of monetary value onto the cosmos and he also argues that the spread of coined money in India led to the development of the idea of samsara conditioned by karma now I don't find this thesis convincing because whatever you might think about the mechanics of unconscious projection as an explanation for change the theory will not work for India for the reason that the idea of samsara conditioned by karma seems to have originated in India prior to the widespread use of coined money however the use of coined money did take off in the Ganges plain during the lifetime of the Buddha and towards the end of the life of Mahavira the lives of his successors and its use must have led to profound social and cultural changes I think we've got oh yes that's Richard Seaford's book if you want to take a note of that it is money and the early Greek mind but the universe and the inner self in early Indian and early Greek fort series of essays also edited by Richard Seaford if you want to follow through on these points but yes these are the earliest coins to be produced in India that they are now called by numismatist punch mark coins because as you can see they have a thin piece of silver with a standard weight with various punches applied to them various symbols we don't know what they mean but they've been assigned to various towns and countries attested in the literary sources but they were produced in the lifetime of the Buddha and here we've got a horde of coins from a time of the Mayan dynasty and these coins were produced in huge quantities massive quantities one of the people who've studied these a man called Hardacre said that they were in that time perhaps even more plentiful than the Roman denarius judging from the numbers that survived today that they survived in very large quantities and in 2015 I wrote a paper which looked at the impact of coined money on early Buddhism and I argued that for the Buddha and for early Buddhism money was morally neutral and when the hand its correct use as a circulating medium can generate merit when it's used for proper donations when it's used in the right way on the other hand its abstraction from circulation can be a chord, a cause of greed and attachment and I also argued that many as a circulating medium had a weakening effect on formerly hierarchical relationships it's impacted on the social relationships of the lay supporters of early Buddhism facilitated the making of donations and was clearly an enabling factor in the foundation of some early Buddhist institutions but we know rather less about its impact on Jainism at such an early period in the 5th century BC but it seems clear perhaps I'm not sure what Mahadeva would have thought of many he would have taken I don't think he would have regarded it in quite the same light of the Buddha I think he would have taken rather dim view of it regarding it as he would all possessions as being something to be abandoned by those who want to escape from the bonds of samsara the perpetual cycle of death and rebirth and I think he would have taken view that it would encourage greed and possessiveness but we get clearer evidence from Jainism, Jains and their relationship with money from the west of India and in a slightly later period the western satraps or the western satrapas are perhaps not so well known a dynasty as a mawiais or the gupta but as a gupta but their polity seems to have been remarkably stable they lasted a long time they ruled the west of India from about 35 AD to about 40, 405 AD a remarkably long period and their prosperity was based on trade internal trade but also trade across the Indian Ocean and here we get the importance of Jain merchants who are travelling across the Indian Ocean into from Broach from Barbaricam etc and they are trading in they are exporting gemstones, cotton, spices copper, hardwoods and what was coming back was silver huge quantities of silver and these were turned into coins by the western satraps and these survive in massive quantities here we can see some of the trade routes and I think what the point I'm trying to make here is that Jainism at this time is not something isolated or inward looking Jain merchants are a worldwide force if you like there's a lot of interplay of ideas communication that's taking place here so one of the key points is that we can find Jain influence and I'm just, oh yes, here are some of the early western satrap coins survive in large quantities this is a map showing the distribution of Indian red polished wear in the early centuries AD this taken in conjunction with the previous map of the trade routes shows that there are contacts going from the south of India into the Persian Gulf you can see that and it is at this period that we find Jain influences in other religions I wrote a paper probably when I was at my peak in 1996 on plant souls in Jainism and Manichaeism and the Manichaean idea that some forms of vegetable life have sentient souls that can feel pain seems to originate from contact with Jain merchants at this time and there's a shared injunction to both Jain to Jain monks and to the Manichaean elects to avoid walking on living plants and I think that this is something that it's part of I'm going to come back to many in a moment but the dietary habits of the Jain merchants which must have been there for all to see become part of the currency of ideas at the time but I turn now from talking to about actual merchants to the ideal I mean I've shown pictures of money and Jain merchants, Jain lay people were in possession of this money so what we really think we need to do is to consider how this money is viewed within the Jain tradition and this is where we think about the second image I showed, Cuba of a God of Wealth and that becomes relevant so there's a text which does give us some information the Apartica Dasha the Seventh Anger of the Shwetambr tradition which recounts the exemplary the lives of ten exemplary lay people now the defining characteristic of all ten is their great wealth they're not just wealthy they're hugely, hugely rich now eventually they all renounce their wealth and undertake voluntary restraints of increasing severity and in the end they seem virtually indistinguishable from advanced professed Jain monks and the first of these the Jain lay people to be described in this text is Ananda who was a highly respected householder who lived in the time of Mahavira and his wealth is this is an important point I want to make his wealth is described in monetary value he had a hoard of 40 million gold coins buried in a safe place 40 million gold coins lent out at interest 40 million gold coins invested in agriculture and then this text tells us his total wealth was 120 million golden coins and he had 40,000 cows as well so his wealth is carefully enumerated and enumeration and calculation is a theme I want to pick up as I go into the lecture so one day Ananda went to hear Mahavira preach and you can see him in this modern illustration he's convinced by the truths of the Jain religion and without becoming a monk gradually began to limit the use of his wealth and to renounce it eventually handing over his business activities to his son the business activities continued he's not going to put an end to it so of course his great wealth makes his renunciation of it all the more impressive if he only had a few pounds he's not really perhaps worth writing about and his wealth guarantees his personal probity on which he's based with respect he receives from others and later on this concept of probity it became known by the Persian word Arbru and it becomes a key theme in Jain mercantile life so there's certainly a place of money in the textual tradition of the Shreyt Arbru Jains and it's good to have a lot of it it's even better to renounce it so given that it is there what is its place in the schema things and I mean schema things in the sense of the Jain universe which in which I'm sure you all know the Jain universe is worked out in meticulous detail and everything has its due place so let's think about its origins money was among the gifts of civilisation which were bestowed upon mankind by Roshiba the first of Tancra of the present era while he was king that is and it's important that he did this while he was king because he wouldn't do this after he took renunciation and there's a very good account of this given by Ginocena a 9th century Digambra archaia in the Ardipirana his biography of Roshiba but I'm going to follow the version given by Haimachandra probably because I'm familiar with Haimachandra but Haimachandra the 12th century Ffetambra archaia is known as the all knowing one of the present de-generate age so according to Haimachandra Roshiba established civilisation he taught human beings views of fire how to cook, agriculture the crafts of pottery, carpentry, painting, weaving etc he also established bulk weights in objects and gems and we also told that he also established the junction of the four roads in the city of law of the world conciliation, bribes, dissension and force Haimachandra goes on to say that at that time extreme selfishness of people arose saying that is my father, mother, brother, son, wife etc so why did Roshiba need to do this why did he need to teach human beings the answer to civilisation the answer is because of the passing of time the answer is because of the nature of the universe the way things are and that's Haimachandra that's an illustration of him most of you are familiar with the perpetual cycle there is a continuous cycle which in a series of spokes things start off very well and gradually degenerate and then they come at a time and things get generally better once again and this process has never been created it's just for the universe it's just the way things are so Haimachandra when he's describing Roshiba is placing Roshiba and money in the context of the universe now there was a time when things are really really good when all human beings needs were granted by wishing trees and human beings lived for a very very long time they were very very tall and there was no need for civilisation because everything came from the wishing trees but shortly after Roshiba's birth the world of the spokes turned the universe the part of the universe to be more precise where this operates became slightly worse the wishing trees stopped working and human beings needed to defend for themselves and they didn't know what to do so Roshiba had to tell them so the point is that money is not there as a result of people's greed or for any sinfulness it's just there because people need it and it's there in the universe because of the way the universe is I chose Hema Chandra's account not for any disrespect to Jinusena but because it's part of the universal history his lives are for 63 great people translated into six stout volumes by the American scholar Helen Johnson and more recently issued in a condensed form so Jane Saga which is freely available so money has its origin and its place in unfolding of events and also in the Jane conception of the universe Jane universe is finite but of immense size its measurements and its geography are calculated in great detail and there's a lot of text describing the Jane universe and its measurements and there's a fascination with a minutely small and the mind bogglingly large and these there's the schematic representation of the Jane universe many of you, most of you I think are familiar with this but then you find the one in the in human form and you can see there are various calculations at the side Western scholars often tend to conserve themselves with matters of attribution and style when commenting on these illustrations and don't really concern themselves with the calculations but these are the things which I argue are important as being indicative of a mercantile mentality a mentality in which calculation the making up of huge amounts from small units as we saw with Ananda's fortune measured in these sort of individual pieces of gold but you've got a huge amount altogether calculation of profit of interest over time all these facets of calculations are echoed in the description of the formulation of the Jane universe so my argument here is that the mercantile mentality and many in particular shape the Jane conception of the universe and I can show proof can be found in texts dealing with calculation and arithmetic in particular one text in particular I want to refer to and I think I've got an illustration of it which is a of Mahavira acharya Mahavira acharya and this is the author of this text mathematical text the epitome of the essence of calculation it's a high ranking living in the Canada speaking region of southern India writing about the middle of the 9th century he's attached to have some relationship to the court of one of the Rajdrakuta kings and according to the late David Pingree this is the earliest text on the early Sanskrit text on mathematics to have survived in its entirety the text and English translation were first published by Rangacharya in 1912 and recently republished by Cosmo Publications I need to take some water recently republished by Cosmo Publications so Mahavira acharya makes explicit the link between calculation and the universe in fact the universe is calculation in his opening salutation to Mahavira the 23rd Tertankara Mahavira acharya says I bow to the Lord of the Jinners by whom as forming the shining lamp of the knowledge of numbers the whole universe has been made to shine and in his first chapter he says what is a good of saying much in vain whatever there is in the three worlds which are possessed of moving and non-moving beings all that indeed cannot exist as a part for measurement now the relationship between Mahavira's mathematical processes and the construction of the Jain universe has been discussed by Catherine Morris sing in a very learned and important article and it's published in the International Journal of China Studies 13 so she's talking about the treatment of series and how it's basically to do with the calculation of the expanding ring of oceans and continents and she makes a point that by choosing such a model for the cosmos Jain think has succeeded in combining seemingly contradictory ideas like on the one hand a vastness which is beyond our imagination and on the other hand a regularity and perfect command over the calculations which is maintained in all circumstances now that is very true but I would like to sort of take this down to a slightly lower level and suggest that the process of calculation which forms the universe is based on a mercantile ethic and on money in particular and this is made explicit by Mahavira Acharya in the examples he gives to illustrate his calculations now in the text there are lots of problems things to be worked out sums to be done and the text is replete with merchants borrowing and lending money calculating profit and loss and calculating the value of joins of golden gems for instance there were six merchants the elder one among them gave in order out of what they respectively had on hand to those who were next younger to them exactly two thirds of what they respectively had on hand afterwards they all became possessed of equal amounts of money what were the amounts of money they each had on hand to start with that's one problem ok here's another so three pieces of gold of three each in weight and of two, three and four varners respectively are added to an unknown weight of gold of 13 varners varners meaning colour is measure of the purity of gold there were 16 varners usually resulting varners comes out to be 10 tell me, friend the measure of the unknown weight of gold so that's a problem to do with the working out of gold now the mercantile ethic in forming this work is obvious so and do bear in mind that this is not a lay person who's writing this work high ranking Jane Archiha Jane Monk so this interdependent connection between money calculation and the mapping of the universe is epitomised in the life and work of Thakura Peru who was active at the court of the Delisultons in the 13th century and his spiritual leader was Jinachandra Suri leader of the character Gatcha from about 1248 to 1319 we know that Thakura participated in pilgrimages he was active at a time when minting of coins under the Delisultons was largely controlled by Jane's and he was an expert on assaying he became assay master in the sultans mint and he wrote various texts in mainly Napa Bramsha and he wrote a book on the testing of metals he wrote a text on calculation and he also wrote works on astronomy and astrology and also on gemology and gemology I think we'll be hearing something about gems and the diamond trade this weekend gems were important for Jane's who traded them as a store of value and also as a closed system of circulation they knew the value and exchanged them among themselves but you had to have knowledge of the system to find out about it here we've just got one of these works and I choose not at random but I choose Thakura as an exemplar of these links between the mercantile ethos between money, between calculation between somebody who's working on assaying measuring but he's also interested in astronomy astrology so this is a kind of mentality of somebody who's actually controlling largely involved in controlling coinage for issue of money in the 13th and only 14th century so there is a very large literature as we move on a little bit in time there's a very large literature on banking, coinage and commerce during the Mughal Empire and also on the East India Company and the development of mercantile capitalism so I think it's worth highlighting for a moment the role of Jane's in the development of international mercantile systems and in early capitalism and perhaps the genre of world history is becoming very fashionable people are working more and more into taking a long time span over a large geographical space and I think that it's important that the Jane ideally is given due credit for its impact especially on early mercantile capitalism and as an example of this there's a career we can think of Jaga Sate his family were Mawawi, Oswald Jane's originating in Rajasthan but they moved to Bengal in late 17th century and he was his original name was Thatte Chan and he controlled the money market of the Mughal Empire in the early 18th century and he was given by the emperor a title Jaga Sate in 1722 he was in charge of the minting of coins and he controlled the market in Silver Bullion and he was necessarily involved in politics and European trading companies depended on him for loans and he died in 1744 the fate of his descendants well due to political reasons which I don't want to go into his descendants were able to emulate his lifestyle or his prestige but Jaga Sate had an opulent lifestyle his house is now a museum but he his riches were exemplified in his house but he was his life was informed by the prestige that he earned so he was necessarily a generous patron donating funds for the repair and the keep of Jane temples of festivals and what's really interesting is that he sponsored the copying of manuscripts of which he was a collector and we see some of his manuscripts in the museum and I was very much hoping to have to have been able to access the catalog of these manuscripts which I'm sure must exist somewhere but I have not been able to do so it would be fascinating I'm sure there are texts here must be texts about calculation also about the universe I suspect but I'm not sure his house now a museum but the point I'm just using this I could multiply the instances of Jane merchants who were fully involved in the development of early mercantile capitalism in the 18th century just as Jane businessmen and bankers were fully involved in the development of modern capitalism and the financial systems that underpin it it's not possible for me to follow through at this point now for anybody speaking about money finance it's obligatory to mention 2008 I've mentioned it, I've got to do so one of the consequences of the financial crash of that year has been an increase in well in utopian suggestions for the reform and in some cases the abolition of money work of Nigel Dodd we saw a book earlier on and of David Graeber of Occupy Wall Street and the anti-capitalist conversion examples of this and Jane's are contributing to this debate as well they should and the Jane contribution has been situated within Jane values and I discussed at the start of this lecture the principle of non-possessiveness and a key example of this is the work of Attle Shaw here with us and I think we have the yeah Attle's I'm sure you've all seen this book and you'll hear more about it tomorrow his ethical, Jane is a monethical finance written with Aidan Rankin a timeless business model so I don't need to discuss this at length and I certainly wouldn't dream of doing so upstaging Attle but what I find particularly significant is its situation of financial reform in the setting of the Jane universe so on page 79 in a chapter called Obligation and Interdependency we read all parts of the Jane universe work together in their interaction makes a cosmos a unified whole the idea of interconnectedness is binding on human institutions including commercial enterprises communities and households this perspective has a direct bearing on the commercial activities of many lay chains for whom effective business balance household management so this theme of interconnectedness underlines a key point I think I've made because I'm going to finish now almost is that money and the mercantile ethic shape the Jane universe and the Jane universe in turn shapes Jane ideas about money and Jane ideas continue to impact on the current debate about the nature of money and on finance just to one thing I'd like to conclude on Nigel Dodd briefly discusses the anthropological literature on calculation all the examples he gives are taken from western situation, western examples so I think I hope I've shown that Jane calculation is clearly a rich field right for exploration not only by anthropologists but also by economics and social historians I saw Jane ideas about money and finance so in conclusion I'd just like to say that I hope I've managed to give some idea of the riches that await further exploration or exploitation thank you very much