(click on picture for larger image)

I recently sold one gun via an Internet gun auction site and purchased another. Each transaction constituted a complex bureaucratic nightmare passage through a labyrinth of rules and restrictions.

Paypal, the (commonly used, and ill-loved by everyone) vehicle for on-line payments, is a California entity and will have nothing to do with firearms transactions.

You cannot send a gun to anyone who is not a dealer possessing a Federal Firearms License (and the BATF has been doing its best for years now to restrict the number out there and to make FFLs very difficult to get).

Handguns and ammunition present special problems. The US Post Office shuns the kind of moral lepers who own handguns today, and won’t convey them, period. FedEx and UPS will reluctantly carry them, but only by exorbitantly-priced Priority Overnight or Next Day Air respectively.

When you buy a gun, you have to pay a dealer a fee to receive it for you, and you also have to pay for a police check on yourself.

Essentially, buying or selling any non-antique gun in any federally-regulated interstate transaction is a royal pain. The whole affair is loaded with added costs, occult rules and regulations, laws with stiff penalties just waiting to be violated, and the opportunity to be treated like a criminal.

This month’s issue of the NRA’s magazine, American Rifleman, had a letter from a reader (unfortunately not posted on the American Rifleman web-site) which really got my attention.

Just a few generations back, when America was still a free country, an American soldier could slap a handful of stamps on the buttstock of a captured enemy rifle, put on an address label, and (just for safety’s sake) hang a second address tag from the front sling swivel, and put a completely unpackaged, unwrapped rifle in the mail to his dad back home. And the post office would a) deliver it without demurral, and b) not break it.

Richard Fernandez likens the economic destruction being produced by the current delusional and ever over-reaching Welfare State policies of the international elite to the waste of human lives produced in WWI by the diplomatic and strategic incompetence of an earlier elite, predicting that Obama, Bloomberg, Jerry Brown, and their European equivalents are going to wind up not long down the road just as popular as Germany’s Wilhelm II and Russia’s Nicholas II were in 1918.

A whole generation is finished. Like their counterparts a hundred years ago, the European young are being sent to their professional death in millions. The carnage at both ends of the age spectrum — with the old being killed off and the young’s professional lives essentially buried — is a sign that the welfare state, the future on offer to “Julia” and Sandra Fluke, is now an empty box.

The guys who voted for Hope and Change voted for nothing. The cupboard is bare. Everything that is left in the dying system is being spent to provide a luxurious lifestyle for people like Sir David Nicholson.

It’s broke. Bust. Finished. It’s not true, as Mayor Bloomberg confidently says that government, unlike ordinary people, doesn’t have to pay their debts.

“We are spending money we don’t have,” Mr. Bloomberg explained. “It’s not like your household. In your household, people are saying, ‘Oh, you can’t spend money you don’t have.’ That is true for your household because nobody is going to lend you an infinite amount of money. When it comes to the United States federal government, people do seem willing to lend us an infinite amount of money. … Our debt is so big and so many people own it that it’s preposterous to think that they would stop selling us more. It’s the old story: If you owe the bank $50,000, you got a problem. If you owe the bank $50 million, they got a problem. And that’s a problem for the lenders. They can’t stop lending us more money.”

It’s not true any more than it was true that machine gun bullets wouldn’t kill you at the Somme if you went over the top kicking a soccer ball, as some did. ...

Bloomberg can’t believe they’ll stop; because that’s the way its always been in the past? The establishment genuinely thinks the music will keep playing. And they won’t believe it will stop until it actually does.

The current elite has abused, as very few elites have abused in the past, the power of trust. They’ve taken legitimacy built by generations of competence and used it to paper over mediocrity and madness. The trust they had to squander was immense; and they squandered it.

When the crash happens the disillusionment will be tremendous. It won’t be the kind of disillusion that loses elections or topples a government. It will the kind of disgust that pulls down a civilization.

Read the whole thing.

Somewhere in Portland, there’s a very old building, and that very old building has a very, very old basement.

—this post is repeated annually—

WWI came to an end by an armistice arranged to occur at the eleventh hour of the eleventh day of the eleventh month of 1918. The date and time, selected at a point in history when mens’ memories ran much longer, represented a compliment to St. Martin, patron saint of soldiers, and thus a tribute to the fighting men of both sides. The feast day of St. Martin, the Martinmas, had been for centuries a major landmark in the European calendar, a date on which leases expired, rents came due; and represented, in Northern Europe, a seasonal turning point after which cold weather and snow might be normally expected.

It fell about the Martinmas-time, when the snow lay on the borders…
—-Old Song.
————————————————-

This year’s Veteran’s Day will be the first without a surviving WWI veteran. Florence Green, a mess steward in the RAF, and the last US Doughboy, Frank Woodruff Buckles, both died last February both aged 110.
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From Robert Chambers, The Book of Days, 1869:

St. Martin, the son of a Roman military tribune, was born at Sabaria, in Hungary, about 316. From his earliest infancy, he was remarkable for mildness of disposition; yet he was obliged to become a soldier, a profession most uncongenial to his natural character. After several years’ service, he retired into solitude, from whence he was withdrawn, by being elected bishop of Tours, in the year 374.

The zeal and piety he displayed in this office were most exemplary. He converted the whole of his diocese to Christianity, overthrowing the ancient pagan temples, and erecting churches in their stead. From the great success of his pious endeavours, Martin has been styled the Apostle of the Gauls; and, being the first confessor to whom the Latin Church offered public prayers, he is distinguished as the father of that church. In remembrance of his original profession, he is also frequently denominated the Soldier Saint.

The principal legend, connected with St. Martin, forms the subject of our illustration, which represents the saint, when a soldier, dividing his cloak with a poor naked beggar, whom he found perishing with cold at the gate of Amiens. This cloak, being most miraculously preserved, long formed one of the holiest and most valued relics of France; when war was declared, it was carried before the French monarchs, as a sacred banner, and never failed to assure a certain victory. The oratory in which this cloak or cape—in French, chape—was preserved, acquired, in consequence, the name of chapelle, the person intrusted with its care being termed chapelain: and thus, according to Collin de Plancy, our English words chapel and chaplain are derived.

The canons of St. Martin of Tours and St. Gratian had a lawsuit, for sixty years, about a sleeve of this cloak, each claiming it as their property. The Count Larochefoucalt, at last, put an end to the proceedings, by sacrilegiously committing the contested relic to the flames. ...

The festival of St. Martin, happening at that season when the new wines of the year are drawn from the lees and tasted, when cattle are killed for winter food, and fat geese are in their prime, is held as a feast-day over most parts of Christendom. On the ancient clog almanacs, the day is marked by the figure of a goose; our bird of Michaelmas being, on the continent, sacrificed at Martinmas. In Scotland and the north of England, a fat ox is called a mart, clearly from Martinmas, the usual time when beeves are killed for winter use. In ‘Tusser’s Husbandry, we read:

When Easter comes, who knows not then,
That veal and bacon is the man?
And Martilmass beef doth bear good tack,
When country folic do dainties lack.’

Barnaby Googe’s translation of Neogeorgus, shews us how Martinmas was kept in Germany, towards the latter part of the fifteenth century

‘To belly chear, yet once again,
Doth Martin more incline,
Whom all the people worshippeth With roasted geese and wine.
Both all the day long, and the night, Now each man open makes
His vessels all, and of the must, Oft times, the last he takes,
Which holy Martin afterwards Alloweth to be wine,
Therefore they him, unto the skies, Extol with praise divine.’

A genial saint, like Martin, might naturally be expected to become popular in England; and there are no less than seven churches in London and Westminster, alone, dedicated to him. There is certainly more than a resemblance between the Vinalia of the Romans, and the Martinalia of the medieval period.

Indeed, an old ecclesiastical calendar, quoted by Brand, expressly states under 11th November: ‘The Vinalia, a feast of the ancients, removed to this day. Bacchus in the figure of Martin.’ And thus, probably, it happened, that the beggars were taken from St. Martin, and placed under the protection of St. Giles; while the former became the patron saint of publicans, tavern-keepers, and other ‘dispensers of good eating and drinking. In the hall of the Vintners’ Company of London, paintings and statues of St. Martin and Bacchus reign amicably together side by side.

On the inauguration, as lord mayor, of Sir Samuel Dashwood, an honoured vintner, in 1702, the company had a grand processional pageant, the most conspicuous figure in which was their patron saint, Martin, arrayed, cap-à-pie, in a magnificent suit of polished armour; wearing a costly scarlet cloak, and mounted on a richly plumed and caparisoned white charger: two esquires, in rich liveries, walking at each side. Twenty satyrs danced before him, beating tambours, and preceded by ten halberdiers, with rural music. Ten Roman lictors, wearing silver helmets, and carrying axes and fasces, gave an air of classical dignity to the procession, and, with the satyrs, sustained the bacchanalian idea of the affair.

A multitude of beggars, ‘howling most lamentably,’ followed the warlike saint, till the procession stopped in St. Paul’s Churchyard. Then Martin, or his representative at least, drawing his sword, cut his rich scarlet cloak in many pieces, which he distributed among the beggars. This ceremony being duly and gravely performed, the lamentable howlings ceased, and the procession resumed its course to Guildhall, where Queen Anne graciously condescended to dine with the new lord mayor.

—this post is repeated annually—

WWI came to an end by an armistice arranged to occur at the eleventh hour of the eleventh day of the eleventh month of 1918. The date and time, selected at a point in history when mens’ memories ran much longer, represented a compliment to St. Martin, patron saint of soldiers, and thus a tribute to the fighting men of both sides. The feast day of St. Martin, the Martinmas, had been for centuries a major landmark in the European calendar, a date on which leases expired, rents came due; and represented, in Northern Europe, a seasonal turning point after which cold weather and snow might be normally expected.

It fell about the Martinmas-time, when the snow lay on the borders…
—-Old Song.

From Robert Chambers, The Book of Days, 1869:

St. Martin, the son of a Roman military tribune, was born at Sabaria, in Hungary, about 316. From his earliest infancy, he was remarkable for mildness of disposition; yet he was obliged to become a soldier, a profession most uncongenial to his natural character. After several years’ service, he retired into solitude, from whence he was withdrawn, by being elected bishop of Tours, in the year 374.

The zeal and piety he displayed in this office were most exemplary. He converted the whole of his diocese to Christianity, overthrowing the ancient pagan temples, and erecting churches in their stead. From the great success of his pious endeavours, Martin has been styled the Apostle of the Gauls; and, being the first confessor to whom the Latin Church offered public prayers, he is distinguished as the father of that church. In remembrance of his original profession, he is also frequently denominated the Soldier Saint.

The principal legend, connected with St. Martin, forms the subject of our illustration, which represents the saint, when a soldier, dividing his cloak with a poor naked beggar, whom he found perishing with cold at the gate of Amiens. This cloak, being most miraculously preserved, long formed one of the holiest and most valued relics of France; when war was declared, it was carried before the French monarchs, as a sacred banner, and never failed to assure a certain victory. The oratory in which this cloak or cape—in French, chape—was preserved, acquired, in consequence, the name of chapelle, the person intrusted with its care being termed chapelain: and thus, according to Collin de Plancy, our English words chapel and chaplain are derived.

The canons of St. Martin of Tours and St. Gratian had a lawsuit, for sixty years, about a sleeve of this cloak, each claiming it as their property. The Count Larochefoucalt, at last, put an end to the proceedings, by sacrilegiously committing the contested relic to the flames. ...

The festival of St. Martin, happening at that season when the new wines of the year are drawn from the lees and tasted, when cattle are killed for winter food, and fat geese are in their prime, is held as a feast-day over most parts of Christendom. On the ancient clog almanacs, the day is marked by the figure of a goose; our bird of Michaelmas being, on the continent, sacrificed at Martinmas. In Scotland and the north of England, a fat ox is called a mart, clearly from Martinmas, the usual time when beeves are killed for winter use. In ‘Tusser’s Husbandry, we read:

When Easter comes, who knows not then,
That veal and bacon is the man?
And Martilmass beef doth bear good tack,
When country folic do dainties lack.’

Barnaby Googe’s translation of Neogeorgus, shews us how Martinmas was kept in Germany, towards the latter part of the fifteenth century

‘To belly chear, yet once again,
Doth Martin more incline,
Whom all the people worshippeth With roasted geese and wine.
Both all the day long, and the night, Now each man open makes
His vessels all, and of the must, Oft times, the last he takes,
Which holy Martin afterwards Alloweth to be wine,
Therefore they him, unto the skies, Extol with praise divine.’

A genial saint, like Martin, might naturally be expected to become popular in England; and there are no less than seven churches in London and Westminster, alone, dedicated to him. There is certainly more than a resemblance between the Vinalia of the Romans, and the Martinalia of the medieval period.

Indeed, an old ecclesiastical calendar, quoted by Brand, expressly states under 11th November: ‘The Vinalia, a feast of the ancients, removed to this day. Bacchus in the figure of Martin.’ And thus, probably, it happened, that the beggars were taken from St. Martin, and placed under the protection of St. Giles; while the former became the patron saint of publicans, tavern-keepers, and other ‘dispensers of good eating and drinking. In the hall of the Vintners’ Company of London, paintings and statues of St. Martin and Bacchus reign amicably together side by side.

On the inauguration, as lord mayor, of Sir Samuel Dashwood, an honoured vintner, in 1702, the company had a grand processional pageant, the most conspicuous figure in which was their patron saint, Martin, arrayed, cap-à-pie, in a magnificent suit of polished armour; wearing a costly scarlet cloak, and mounted on a richly plumed and caparisoned white charger: two esquires, in rich liveries, walking at each side. Twenty satyrs danced before him, beating tambours, and preceded by ten halberdiers, with rural music. Ten Roman lictors, wearing silver helmets, and carrying axes and fasces, gave an air of classical dignity to the procession, and, with the satyrs, sustained the bacchanalian idea of the affair.

A multitude of beggars, ‘howling most lamentably,’ followed the warlike saint, till the procession stopped in St. Paul’s Churchyard. Then Martin, or his representative at least, drawing his sword, cut his rich scarlet cloak in many pieces, which he distributed among the beggars. This ceremony being duly and gravely performed, the lamentable howlings ceased, and the procession resumed its course to Guildhall, where Queen Anne graciously condescended to dine with the new lord mayor.

—this post is repeated annually—

WWI came to an end by an armistice arranged to occur at the eleventh hour of the eleventh day of the eleventh month of 1918. The date and time, selected at a point in history when mens’ memories ran much longer, represented a compliment to St. Martin, patron saint of soldiers, and thus a tribute to the fighting men of both sides. The feast day of St. Martin, the Martinmas, had been for centuries a major landmark in the European calendar, a date on which leases expired, rents came due; and represented, in Northern Europe, a seasonal turning point after which cold weather and snow might be normally expected.

It fell about the Martinmas-time, when the snow lay on the borders…
—-Old Song.

From Robert Chambers, The Book of Days, 1869:

St. Martin, the son of a Roman military tribune, was born at Sabaria, in Hungary, about 316. From his earliest infancy, he was remarkable for mildness of disposition; yet he was obliged to become a soldier, a profession most uncongenial to his natural character. After several years’ service, he retired into solitude, from whence he was withdrawn, by being elected bishop of Tours, in the year 374.

The zeal and piety he displayed in this office were most exemplary. He converted the whole of his diocese to Christianity, overthrowing the ancient pagan temples, and erecting churches in their stead. From the great success of his pious endeavours, Martin has been styled the Apostle of the Gauls; and, being the first confessor to whom the Latin Church offered public prayers, he is distinguished as the father of that church. In remembrance of his original profession, he is also frequently denominated the Soldier Saint.

The principal legend, connected with St. Martin, forms the subject of our illustration, which represents the saint, when a soldier, dividing his cloak with a poor naked beggar, whom he found perishing with cold at the gate of Amiens. This cloak, being most miraculously preserved, long formed one of the holiest and most valued relics of France; when war was declared, it was carried before the French monarchs, as a sacred banner, and never failed to assure a certain victory. The oratory in which this cloak or cape—in French, chape—was preserved, acquired, in consequence, the name of chapelle, the person intrusted with its care being termed chapelain: and thus, according to Collin de Plancy, our English words chapel and chaplain are derived.

The canons of St. Martin of Tours and St. Gratian had a lawsuit, for sixty years, about a sleeve of this cloak, each claiming it as their property. The Count Larochefoucalt, at last, put an end to the proceedings, by sacrilegiously committing the contested relic to the flames. ...

The festival of St. Martin, happening at that season when the new wines of the year are drawn from the lees and tasted, when cattle are killed for winter food, and fat geese are in their prime, is held as a feast-day over most parts of Christendom. On the ancient clog almanacs, the day is marked by the figure of a goose; our bird of Michaelmas being, on the continent, sacrificed at Martinmas. In Scotland and the north of England, a fat ox is called a mart, clearly from Martinmas, the usual time when beeves are killed for winter use. In ‘Tusser’s Husbandry, we read:

When Easter comes, who knows not then,
That veal and bacon is the man?
And Martilmass beef doth bear good tack,
When country folic do dainties lack.’

Barnaby Googe’s translation of Neogeorgus, shews us how Martinmas was kept in Germany, towards the latter part of the fifteenth century

‘To belly chear, yet once again,
Doth Martin more incline,
Whom all the people worshippeth With roasted geese and wine.
Both all the day long, and the night, Now each man open makes
His vessels all, and of the must, Oft times, the last he takes,
Which holy Martin afterwards Alloweth to be wine,
Therefore they him, unto the skies, Extol with praise divine.’

A genial saint, like Martin, might naturally be expected to become popular in England; and there are no less than seven churches in London and Westminster, alone, dedicated to him. There is certainly more than a resemblance between the Vinalia of the Romans, and the Martinalia of the medieval period.

Indeed, an old ecclesiastical calendar, quoted by Brand, expressly states under 11th November: ‘The Vinalia, a feast of the ancients, removed to this day. Bacchus in the figure of Martin.’ And thus, probably, it happened, that the beggars were taken from St. Martin, and placed under the protection of St. Giles; while the former became the patron saint of publicans, tavern-keepers, and other ‘dispensers of good eating and drinking. In the hall of the Vintners’ Company of London, paintings and statues of St. Martin and Bacchus reign amicably together side by side.

On the inauguration, as lord mayor, of Sir Samuel Dashwood, an honoured vintner, in 1702, the company had a grand processional pageant, the most conspicuous figure in which was their patron saint, Martin, arrayed, cap-à-pie, in a magnificent suit of polished armour; wearing a costly scarlet cloak, and mounted on a richly plumed and caparisoned white charger: two esquires, in rich liveries, walking at each side. Twenty satyrs danced before him, beating tambours, and preceded by ten halberdiers, with rural music. Ten Roman lictors, wearing silver helmets, and carrying axes and fasces, gave an air of classical dignity to the procession, and, with the satyrs, sustained the bacchanalian idea of the affair.

A multitude of beggars, ‘howling most lamentably,’ followed the warlike saint, till the procession stopped in St. Paul’s Churchyard. Then Martin, or his representative at least, drawing his sword, cut his rich scarlet cloak in many pieces, which he distributed among the beggars. This ceremony being duly and gravely performed, the lamentable howlings ceased, and the procession resumed its course to Guildhall, where Queen Anne graciously condescended to dine with the new lord mayor.

—this post is repeated annually—

WWI came to an end by an armistice arranged to occur at the eleventh hour of the eleventh day of the eleventh month of 1918. The date and time, selected at a point in history when mens’ memories ran much longer, represented a compliment to St. Martin, patron saint of soldiers, and thus a tribute to the fighting men of both sides. The feast day of St. Martin, the Martinmas, had been for centuries a major landmark in the European calendar, a date on which leases expired, rents came due; and represented, in Northern Europe, a seasonal turning point after which cold weather and snow might be normally expected.

It fell about the Martinmas-time, when the snow lay on the borders…
—-Old Song.

From Robert Chambers, The Book of Days, 1869:

St. Martin, the son of a Roman military tribune, was born at Sabaria, in Hungary, about 316. From his earliest infancy, he was remarkable for mildness of disposition; yet he was obliged to become a soldier, a profession most uncongenial to his natural character. After several years’ service, he retired into solitude, from whence he was withdrawn, by being elected bishop of Tours, in the year 374.

The zeal and piety he displayed in this office were most exemplary. He converted the whole of his diocese to Christianity, overthrowing the ancient pagan temples, and erecting churches in their stead. From the great success of his pious endeavours, Martin has been styled the Apostle of the Gauls; and, being the first confessor to whom the Latin Church offered public prayers, he is distinguished as the father of that church. In remembrance of his original profession, he is also frequently denominated the Soldier Saint.

The principal legend, connected with St. Martin, forms the subject of our illustration, which represents the saint, when a soldier, dividing his cloak with a poor naked beggar, whom he found perishing with cold at the gate of Amiens. This cloak, being most miraculously preserved, long formed one of the holiest and most valued relics of France; when war was declared, it was carried before the French monarchs, as a sacred banner, and never failed to assure a certain victory. The oratory in which this cloak or cape—in French, chape—was preserved, acquired, in consequence, the name of chapelle, the person intrusted with its care being termed chapelain: and thus, according to Collin de Plancy, our English words chapel and chaplain are derived.

The canons of St. Martin of Tours and St. Gratian had a lawsuit, for sixty years, about a sleeve of this cloak, each claiming it as their property. The Count Larochefoucalt, at last, put an end to the proceedings, by sacrilegiously committing the contested relic to the flames. ...

The festival of St. Martin, happening at that season when the new wines of the year are drawn from the lees and tasted, when cattle are killed for winter food, and fat geese are in their prime, is held as a feast-day over most parts of Christendom. On the ancient clog almanacs, the day is marked by the figure of a goose; our bird of Michaelmas being, on the continent, sacrificed at Martinmas. In Scotland and the north of England, a fat ox is called a mart, clearly from Martinmas, the usual time when beeves are killed for winter use. In ‘Tusser’s Husbandry, we read:

When Easter comes, who knows not then,
That veal and bacon is the man?
And Martilmass beef doth bear good tack,
When country folic do dainties lack.’

Barnaby Googe’s translation of Neogeorgus, shews us how Martinmas was kept in Germany, towards the latter part of the fifteenth century

‘To belly chear, yet once again,
Doth Martin more incline,
Whom all the people worshippeth With roasted geese and wine.
Both all the day long, and the night, Now each man open makes
His vessels all, and of the must, Oft times, the last he takes,
Which holy Martin afterwards Alloweth to be wine,
Therefore they him, unto the skies, Extol with praise divine.’

A genial saint, like Martin, might naturally be expected to become popular in England; and there are no less than seven churches in London and Westminster, alone, dedicated to him. There is certainly more than a resemblance between the Vinalia of the Romans, and the Martinalia of the medieval period.

Indeed, an old ecclesiastical calendar, quoted by Brand, expressly states under 11th November: ‘The Vinalia, a feast of the ancients, removed to this day. Bacchus in the figure of Martin.’ And thus, probably, it happened, that the beggars were taken from St. Martin, and placed under the protection of St. Giles; while the former became the patron saint of publicans, tavern-keepers, and other ‘dispensers of good eating and drinking. In the hall of the Vintners’ Company of London, paintings and statues of St. Martin and Bacchus reign amicably together side by side.

On the inauguration, as lord mayor, of Sir Samuel Dashwood, an honoured vintner, in 1702, the company had a grand processional pageant, the most conspicuous figure in which was their patron saint, Martin, arrayed, cap-à-pie, in a magnificent suit of polished armour; wearing a costly scarlet cloak, and mounted on a richly plumed and caparisoned white charger: two esquires, in rich liveries, walking at each side. Twenty satyrs danced before him, beating tambours, and preceded by ten halberdiers, with rural music. Ten Roman lictors, wearing silver helmets, and carrying axes and fasces, gave an air of classical dignity to the procession, and, with the satyrs, sustained the bacchanalian idea of the affair.

A multitude of beggars, ‘howling most lamentably,’ followed the warlike saint, till the procession stopped in St. Paul’s Churchyard. Then Martin, or his representative at least, drawing his sword, cut his rich scarlet cloak in many pieces, which he distributed among the beggars. This ceremony being duly and gravely performed, the lamentable howlings ceased, and the procession resumed its course to Guildhall, where Queen Anne graciously condescended to dine with the new lord mayor.

Steve Tuttle, in Newsweek, nominates his frugal parents as ideal role models for the Age of Obama, the new era of poverty and scarcity in which thrift is a survival skill.

Last summer I was at my parents’ cabin in rural Virginia and I noticed a dead mouse in a rusty old trap. I tossed it in the trash. Later that day I told my dad about the mouse, and he asked, “Where’s the trap?” I told him it looked as though it were falling apart, and I’d thrown it out with the mouse still attached. He looked at me as if I’d punched him in the face. My mom chimed in: “We’ve had that trap since we got married!” I wasn’t sure she was joking, and they got married almost 50 years ago. I sheepishly dug it out of the garbage and loaded it up with cheese again. Now it’s become one of those perennial things they bring up every time I go home: “Remember when Steve threw out the mousetrap, mouse and all!?” This is followed by shuddering and head shaking, as they silently wonder where it all went wrong.

What Tuttle doesn’t seem to realize is that his parents are simply typical representatives of an older, working-class life style in which cash was in severely limited supply and in which one’s own time in the form of labor would routinely serve as a substitute.

My generation always blamed our parents’ resistance to our own preferred high consumption economic style as the product of the psychic trauma of living through the Great Depression.

A lot of people on the left these days seem to be rejoicing in the arrival of economic bad times the same way many Britons and other Europeans welcomed the outbreak of the First World War, as a purifying fire that would sweep away corruption and decadence and which would ennoble those who passed through the flames. Well, we all know how well things worked out for those Europeans of the WWI era.

I was arguing with my classmates the other day about the contentions of certain members of the urban punditocracy that Sarah Palin’s nomination signaled a reprehensible Republican descent into anti-intellectual populism.

I don’t myself think that the American Conservative Movement or the Republican Party has changed in any fundamental way. We are just currently in temporary disarray and short of leadership of national stature, but our quarrel with the liberal elite and the leftwing establishment intellectual clerisy is not any different today than it was when Barry Goldwater was running for the presidency.

Suspicion of the theories and enthusiasms of the radical intelligentsia combined with a preference for the common sense viewpoint has a long tradition in Anglo-Saxon culture.

The French writer Andre Maurois, who served as a liaison officer to the British Expeditionary Force in WWI, published in 1918 his first novel, translated as The Silence of Colonel Bramble, as a literary homage to the British gentlemen he had served alongside.

Here are some excerpts, featuring British tongue-in-cheek expressions of the very keenest anti-intellectualism.
——————————————————

“Don’t you find yourself, Aurelle,” went on Major Parker that intelligence is over-estimated with you? It is certainly more useful to know how to box than how to write. You would like Eton to go in for nothing but learning? It is just like asking a trainer of racehorses to be interested in circus horses. We don’t go to school to learn, but to be soaked in the prejudices of our class, without which we should be useless and unhappy. We are like the young Persians Herodotus talks about, who up to the age of twenty only learnt three sciences: to ride, to shoot and to tell the truth.”

“That may be,” said Aurelle, “but just see, Major, how inconsistent you are. You despise learning and you quote Herodotus. Better still, I caught you the other day in the act of reading a translation of Xenophon in your dug-out. Very few Frenchmen, I assure you—”

“That’s quite different,” said the Major. “The Greeks and Romans interest us, not as objects of study, but as ancestors and sportsmen. We are the direct heirs of the mode of life of the Greeks and of the Roman Empire. Xenophon amuses me because he is a perfect type of the English gentleman, with his hunting and fishing stories, and descriptions of battles. When I read in Cicero: ‘Scandal in the Colonial Office. Grave accusations against Sir Marcus Varro, Governor-General of Sicily,’ you can understand that sounds to me like old family history. And who was your Alcibiades, pray, but a Winston Churchill, without the hats?”...

The colonel pointed with his cane to a new mine crater; but Major Parker, sticking to his point, went on with his favorite subject:

“The greatest service which sport has rendered us is that it saved us from intellectual culture. ... We are stupid—”

“Nonsense, Major!” said Aurelle.

“We are stupid,” emphatically repeated Major Parker, who hated being contradicted, “and it is a great asset. When we are in danger we don’t notice it, because we don’t reflect; so we keep cool and come out of it nearly always with honour.”

“Always,” amended Colonel Bramble with his Scotch curtness.

And Aurelle, hopping agilely over the enormous ruts by the side of these two Goliaths, realized more clearly than ever that this war would end well.
————————————-

Later Maurois’s alter ego Aurelle reflects:

These wonderful men have remained children in many ways; they have the fresh outlook, and the inordinate love of games, and our rustic shelter often seems to me like a nursery of heroes.

But I have profound faith in them; their profession of empire-builders has inspired them with high ideals of the duty of the white man. The colonel and Parker are “Sahibs” whom nothing on earth would turn from the path they have chosen. To despise danger, to stand firm under fire, is not an act of courage in their eyes—it is simply part of their education. If a small dog stands up to a big one they say gravely, “He is a gentleman.”

A true gentleman, you see, is very nearly the most sympathetic type which evolution has produced among the pitiful group of creatures who are at this moment making such a noise in the world. Amid the horrible wickedness of the species, the English have established an oasis of courtesy and phlegm. I love them.

I must add that it is a very foolish error to imagine that they are less intelligent than ourselves, in spite of the delight my friend Major Parker pretends to take in affirming the contrary. The truth is that their intelligence follows a different method from ours. Far removed from our standard of rationalism and the pedantic sentiment of the Germans, they delight in common sense and all absence of system. Hence a natural and simple manner which makes their sense of humor still more delightful.

British reporters are calling it a “bomb,” but it is clearly a small Naval artillery shell. Too bad no one bothers to identify it more specifically.

Daily Mail:

When a friend out diving found a foot-long lump of metal on the seabed, printing firm boss Jeff Hayes decided it would make an ideal paperweight.

For the next two years it sat on his desk as he chatted to his 150 employees – blissfully unaware that it was an unexploded bomb from the First World War.

It was only after the firm went into administration that the office landlord arrived with a friend who is a weapons expert and they realised the truth.

The pair gingerly carried the bomb out of the building and placed it in a flower bed before calling 999. ..
After inspecting the device, two soldiers from the Army bomb disposal unit placed it in the back of a truck and drove it to their base in Powick Hams, Worcestershire, where it is understood a controlled explosion took place.

The landlord, Clive Parks, had been touring the empty building with his friend Jon Williamson.

‘I saw the bomb on the desk and thought, “That looks dangerous”,’ said Mr Williamson. ‘I shoot so I know about firearms, it still had a live detonator and the explosive TNT was exposed.

‘We phoned the managing director and told him and he said, “I cannot believe it is dangerous, it was given to me by a friend of mine”.’

Mr Hayes, 42, refused to comment yesterday about his potentially deadly paperweight which was found on the seabed in the Solent.

But a close friend, Jon Parvin, said: ‘Jeff’s had it on his desk for ages and never realised it could go off.

‘You’d expect a shell that had been submerged under water for the last 90 years or so to be defunct but apparently this one still had a bit of bite to it.’

A fire brigade spokesman said: ‘There was TNT still left in it. If the managing director had put his feet on the desk after a hard day and accidentally knocked the shell on to the floor with a big thud, who knows, it may well have gone off.’

—this post is repeated annually—

WWI came to an end by an armistice arranged to occur at the eleventh hour of the eleventh day of the eleventh month of 1918. The date and time, selected at a point in history when mens’ memories ran much longer, represented a compliment to St. Martin, patron saint of soldiers, and thus a tribute to the fighting men of both sides. The feast day of St. Martin, the Martinmas, had been for centuries a major landmark in the European calendar, a date on which leases expired, rents came due; and represented, in Northern Europe, a seasonal turning point after which cold weather and snow might be normally expected.

It fell about the Martinmas-time, when the snow lay on the borders…
—-Old Song.

From Robert Chambers, The Book of Days, 1869:

St. Martin, the son of a Roman military tribune, was born at Sabaria, in Hungary, about 316. From his earliest infancy, he was remarkable for mildness of disposition; yet he was obliged to become a soldier, a profession most uncongenial to his natural character. After several years’ service, he retired into solitude, from whence he was withdrawn, by being elected bishop of Tours, in the year 374. The zeal and piety he displayed in this office were most exemplary. He converted the whole of his diocese to Christianity, overthrowing the ancient pagan temples, and erecting churches in their stead. From the great success of his pious endeavours, Martin has been styled the Apostle of the Gauls; and, being the first confessor to whom the Latin Church offered public prayers, he is distinguished as the father of that church. In remembrance of his original profession, he is also frequently denominated the Soldier Saint. The principal legend, connected with St. Martin, forms the subject of our illustration, which represents the saint, when a soldier, dividing his cloak with a poor naked beggar, whom he found perishing with cold at the gate of Amiens. This cloak, being most miraculously preserved, long formed one of the holiest and most valued relics of France; when war was declared, it was carried before the French monarchs, as a sacred banner, and never failed to assure a certain victory. The oratory in which this cloak or cape—in French, chape—was preserved, acquired, in consequence, the name of chapelle, the person intrusted with its care being termed chapelain: and thus, according to Collin de Plancy, our English words chapel and chaplain are derived. The canons of St. Martin of Tours and St. Gratian had a lawsuit, for sixty years, about a sleeve of this cloak, each claiming it as their property. The Count Larochefoucalt, at last, put an end to the proceedings, by sacrilegiously committing the contested relic to the flames. Another legend of St. Martin is connected with one of those literary curiosities termed a palindrome. Martin, having occasion to visit Rome, set out to perform the journey thither on foot. Satan, meeting him on the way, taunted the holy man for not using a conveyance more suitable to a bishop. In an instant the saint changed the Old Serpent into a mule, and jumping on its back, trotted comfortably along. Whenever the transformed demon slackened pace, Martin, by making the sign of the cross, urged it to full speed. At last, Satan utterly defeated, exclaimed: Signa, te Signa: temere me tangis et angis: Roma tibi subito motibus ibit amor.’ In English— ‘Cross, cross thyself: thou plaguest and vexest me without necessity; for, owing to my exertions, thou wilt soon reach Rome, the object of thy wishes.’ The singularity of this distich, consists in its being palindromical—that is, the same, whether read backwards or forwards. Angis, the last word of the first line, when read backwards, forming signet, and the other words admitting of being reversed, in a similar manner. The festival of St. Martin, happening at that season when the new wines of the year are drawn from the lees and tasted, when cattle are killed for winter food, and fat geese are in their prime, is held as a feast-day over most parts of Christendom. On the ancient clog almanacs, the day is marked by the figure of a goose; our bird of Michaelmas being, on the continent, sacrificed at Martinmas. In Scotland and the north of England, a fat ox is called a mart, clearly from Martinmas, the usual time when beeves are killed for winter use. In ‘Tusser’s Husbandry, we read: When Easter comes, who knows not then, That veal and bacon is the man? And Martilmass beef doth bear good tack, When country folic do dainties lack.’ Barnaby Googe’s translation of Neogeorgus, shews us how Martinmas was kept in Germany, towards the latter part of the fifteenth century ‘To belly chear, yet once again, Doth Martin more incline, Whom all the people worshippeth With roasted geese and wine. Both all the day long, and the night, Now each man open makes His vessels all, and of the must, Oft times, the last he takes, Which holy Martin afterwards Alloweth to be wine, Therefore they him, unto the skies, Extol with praise divine.’ A genial saint, like Martin, might naturally be expected to become popular in England; and there are no less than seven churches in London and Westminster, alone, dedicated to him. There is certainly more than a resemblance between the Vinalia of the Romans, and the Martinalia of the medieval period. Indeed, an old ecclesiastical calendar, quoted by Brand, expressly states under 11th November: ‘The Vinalia, a feast of the ancients, removed to this day. Bacchus in the figure of Martin.’ And thus, probably, it happened, that the beggars were taken from St. Martin, and placed under the protection of St. Giles; while the former became the patron saint of publicans, tavern-keepers, and other ‘dispensers of good eating and drinking. In the hall of the Vintners’ Company of London, paintings and statues of St. Martin and Bacchus reign amicably together side by side. On the inauguration, as lord mayor, of Sir Samuel Dashwood, an honoured vintner, in 1702, the company had a grand processional pageant, the most conspicuous figure in which was their patron saint, Martin, arrayed, cap-Ã -pie, in a magnificent suit of polished armour; wearing a costly scarlet cloak, and mounted on a richly plumed and caparisoned white charger: two esquires, in rich liveries, walking at each side. Twenty satyrs danced before him, beating tambours, and preceded by ten halberdiers, with rural music. Ten Roman lictors, wearing silver helmets, and carrying axes and fasces, gave an air of classical dignity to the procession, and, with the satyrs, sustained the bacchanalian idea of the affair. A multitude of beggars, ‘howling most lamentably,’ followed the warlike saint, till the procession stopped in St. Paul’s Churchyard. Then Martin, or his representative at least, drawing his sword, cut his rich scarlet cloak in many pieces, which he distributed among the beggars. This ceremony being duly and gravely performed, the lamentable howlings ceased, and the procession resumed its course to Guildhall, where Queen Anne graciously condescended to dine with the new lord mayor.

German Maschinengewehr 08

The Boston Globe reports that the discovery in its attic of a German machine-gun captured in the course of one of the most famous American battlefield feats of valor in WWI has delivered the smalltown library of Nahant, Massachusetts into the clutches of the BATF.

The National Firearms Act of 1934 required fully-automatic weapons (even war trophies) to be federally licensed.

Sergeant Alvin York’s against-all-odds capture of a heavily fortified German machine gun nest in the Argonne Forest of France 89 years ago made York an American legend.

With seven other American infantrymen, he took 132 German prisoners and silenced German machine guns that had slaughtered Allied troops. His actions earned the humble Tennessee farmer an iconic status alongside Daniel Boone and a title declaring him the greatest American hero of World War I. He was held up as the very embodiment of humility and courage.

Which is why officials at Nahant’s public library were thrilled four years ago to discover what they say is one of the captured German machine guns in the library attic.

“I tripped over the gun one day, not knowing what it was,” said Daniel deStefano, the library’s director. “I picked up what I thought was a pipe. It was the barrel of the gun.”

Library officials say they researched markings on the gun and searched local newspaper archives and town documents for answers about the weapon’s origin, determining that the gun had been given to the town in 1918 by an Army clerk, Nahant native Mayland Lewis.

According to the research, Lewis had plucked the weapon from a pile given up by surrendering Germans and shipped it home. Briefly prized as a souvenir of the war, it was paraded through the town on Armistice Day in 1919 by Boy Scouts who towed it in a red wagon. But over the years it faded from public view.

Its rediscovery stoked dreams of a big windfall for the library, where officials had been pondering ways to finance an expansion of the cramped facility and an upgrade of an antiquated cataloging system. Library officials said they contacted several auctioneers in New England who estimated the weapon’s value at $100,000 and perhaps several times more than that.

But the dreams didn’t last long. Library officials soon learned that the gun is illegal and that they can do very little with it.

Federal gun laws prohibit possession or sale of automatic guns unless they are registered with the US Bureau of Alcohol, Tobacco, Firearms, and Explosives. In the library attic for years, the German machine gun was never registered. The library isn’t allowed to register the gun now because federal law prohibits new registrations on automatic weapons, except in rare circumstances.

Since it is illegal for the library even to have the gun, Nahant police took it and stored it under lock and key in an evidence locker, forestalling seizure by the ATF.

“We cannot hold onto this weapon,” deStefano said. “If we kept it on the premises, they were going to come and get it, and they were going to destroy it. This is a piece of history. We’re kind of caught between a rock and a hard place.”

The town has appealed to the ATF for permission to sell the gun, but so far, bureau officials have rejected the pleas.

A spokesman for the ATF said yesterday that it would be possible for the Nahant police to register the gun and take responsibility for it, which would prevent it from being destroyed. They could also possibly transfer it to another public agency, but it’s unlikely that it can be sold on the market , according to Jim McNally, a spokesman in Boston for the ATF .

He said the agency—at the request of US Representative John F. Tierney, a Salem Democrat—is researching options that Nahant might be allowed under the law, such as transferring the gun to a private museum.

“There are pretty clear-cut laws when it comes to automatic weapons,” McNally said yesterday. “This is a unique weapon, and it would be sad to see it destroyed. Whether it can raise money for what they’re looking for is another matter.”

In an effort last fall to get special permission to register the gun, town officials approached Tierney and Senators Edward M. Kennedy and John F. Kerry for legislation that would grant the town an exception to the restrictions. Neither Kerry nor Kennedy responded.

Tierney issued a statement yesterday calling the machine gun a “remarkable object” and said his office is engaged in discussions with the ATF.

The library’s machine gun discovery was first reported Monday by The Daily Item in Lynn.

Richard Hallion, a military historian who has studied Hiram Maxim, a Maine native who built the first effective machine gun, said he knew of no other gun from the York battle. He believes that numerous museums might be interested in preserving this one.

But Chris Berg, who owns a company that specializes in historic military weapons, said that the library’s gun is worth little because it is not registered.

“In all honesty,” he said, “it’s only worth $500.” He said if it were registered and legal to sell, he would pay at least $50,000.

—from last year—

WWI came to an end by an armistice arranged to occur at the eleventh hour of the eleventh day of the eleventh month of 1918. The date and time, selected at a point in history when mens’ memories ran much longer, represented a compliment to St. Martin, patron saint of soldiers, and thus a tribute to the fighting men of both sides. The feast day of St. Martin, the Martinmas, had been for centuries a major landmark in the European calendar, a date on which leases expired, rents came due; and represented, in Northern Europe, a seasonal turning point after which cold weather and snow might be normally expected.

It fell about the Martinmas-time, when the snow lay on the borders…

—-Old Song.

From Robert Chambers, The Book of Days, 1869:

St. Martin, the son of a Roman military tribune, was born at Sabaria, in Hungary, about 316. From his earliest infancy, he was remarkable for mildness of disposition; yet he was obliged to become a soldier, a profession most uncongenial to his natural character. After several years’ service, he retired into solitude, from whence he was withdrawn, by being elected bishop of Tours, in the year 374.

The zeal and piety he displayed in this office were most exemplary. He converted the whole of his diocese to Christianity, overthrowing the ancient pagan temples, and erecting churches in their stead. From the great success of his pious endeavours, Martin has been styled the Apostle of the Gauls; and, being the first confessor to whom the Latin Church offered public prayers, he is distinguished as the father of that church. In remembrance of his original profession, he is also frequently denominated the Soldier Saint.

The principal legend, connected with St. Martin, forms the subject of our illustration, which represents the saint, when a soldier, dividing his cloak with a poor naked beggar, whom he found perishing with cold at the gate of Amiens. This cloak, being most miraculously preserved, long formed one of the holiest and most valued relics of France; when war was declared, it was carried before the French monarchs, as a sacred banner, and never failed to assure a certain victory. The oratory in which this cloak or cape—in French, chape—was preserved, acquired, in consequence, the name of chapelle, the person intrusted with its care being termed chapelain: and thus, according to Collin de Plancy, our English words chapel and chaplain are derived. The canons of St. Martin of Tours and St. Gratian had a lawsuit, for sixty years, about a sleeve of this cloak, each claiming it as their property. The Count Larochefoucalt, at last, put an end to the proceedings, by sacrilegiously committing the contested relic to the flames.

Another legend of St. Martin is connected with one of those literary curiosities termed a palindrome. Martin, having occasion to visit Rome, set out to perform the journey thither on foot. Satan, meeting him on the way, taunted the holy man for not using a conveyance more suitable to a bishop. In an instant the saint changed the Old Serpent into a mule, and jumping on its back, trotted comfortably along. Whenever the transformed demon slackened pace, Martin, by making the sign of the cross, urged it to full speed. At last, Satan utterly defeated, exclaimed:

Signa, te Signa: temere me tangis et angis:
Roma tibi subito motibus ibit amor.’

In English—

‘Cross, cross thyself: thou plaguest and vexest me without necessity;
for, owing to my exertions, thou wilt soon reach Rome, the object of thy wishes.’

The singularity of this distich, consists in its being palindromical—that is, the same, whether read backwards or forwards. Angis, the last word of the first line, when read backwards, forming signet, and the other words admitting of being reversed, in a similar manner.

The festival of St. Martin, happening at that season when the new wines of the year are drawn from the lees and tasted, when cattle are killed for winter food, and fat geese are in their prime, is held as a feast-day over most parts of Christendom. On the ancient clog almanacs, the day is marked by the figure of a goose; our bird of Michaelmas being, on the continent, sacrificed at Martinmas. In Scotland and the north of England, a fat ox is called a mart, clearly from Martinmas, the usual time when beeves are killed for winter use. In ‘Tusser’s Husbandry, we read:

When Easter comes, who knows not then,
That veal and bacon is the man?
And Martilmass beef doth bear good tack,
When country folic do dainties lack.’

Barnaby Googe’s translation of Neogeorgus, shews us how Martinmas was kept in Germany, towards the latter part of the fifteenth century

‘To belly chear, yet once again,

Doth Martin more incline,
Whom all the people worshippeth With roasted geese and wine.
Both all the day long, and the night, Now each man open makes
His vessels all, and of the must, Oft times, the last he takes,
Which holy Martin afterwards Alloweth to be wine,
Therefore they him, unto the skies, Extol with praise divine.’

A genial saint, like Martin, might naturally be expected to become popular in England; and there are no less than seven churches in London and Westminster, alone, dedicated to him. There is certainly more than a resemblance between the Vinalia of the Romans, and the Martinalia of the medieval period. Indeed, an old ecclesiastical calendar, quoted by Brand, expressly states under 11th November: ‘The Vinalia, a feast of the ancients, removed to this day. Bacchus in the figure of Martin.’ And thus, probably, it happened, that the beggars were taken from St. Martin, and placed under the protection of St. Giles; while the former became the patron saint of publicans, tavern-keepers, and other ‘dispensers of good eating and drinking. In the hall of the Vintners’ Company of London, paintings and statues of St. Martin and Bacchus reign amicably together side by side.

On the inauguration, as lord mayor, of Sir Samuel Dashwood, an honoured vintner, in 1702, the company had a grand processional pageant, the most conspicuous figure in which was their patron saint, Martin, arrayed, cap-Ã -pie, in a magnificent suit of polished armour; wearing a costly scarlet cloak, and mounted on a richly plumed and caparisoned white charger: two esquires, in rich liveries, walking at each side. Twenty satyrs danced before him, beating tambours, and preceded by ten halberdiers, with rural music. Ten Roman lictors, wearing silver helmets, and carrying axes and fasces, gave an air of classical dignity to the procession, and, with the satyrs, sustained the bacchanalian idea of the affair.

A multitude of beggars, ‘howling most lamentably,’ followed the warlike saint, till the procession stopped in St. Paul’s Churchyard. Then Martin, or his representative at least, drawing his sword, cut his rich scarlet cloak in many pieces, which he distributed among the beggars. This ceremony being duly and gravely performed, the lamentable howlings ceased, and the procession resumed its course to Guildhall, where Queen Anne graciously condescended to dine with the new lord mayor.

Winchester Model 1897 trench gun

The Bush Administration has been widely criticized for the allegedly unprecedented policy of interpreting the definitions of portions of the Geneva Conventions. And Senators McCain, Graham, and Warner recently waged a very public battle in the Senate specifically to ensure “that there be no attempt to redefine U.S. obligations.”

Bush Administration opponents are mistaken. There is a very prominent case of the United States refusing to accept the definition of treaty terms used by the enemy, and openly defying world opinion.

In WWI, the US military issued Winchester Model 1897 slide-action shotguns to US troops, along with buckshot-loaded cartridges. Each 12 gauge round contained nine size 00 buckshot. The shotguns featured a bayonet lug, and a perforated metal cover to protect the hand from the barrel becoming over-heated by rapid fire.

The shotguns were found to be desirable weapons, very useful for clearing trenches and in close combat. They were particularly popular with the Marines, who put them to conspicuously good use in Belleau Wood.

Germany, in 1918, protested US use of shotguns firing multiple projectile buckshot ammunition as a violation of Section II of the 1907 Hague Convention (the Geneva Convention’s predecessor treaty), which forbade belligerents to employ arms, projectiles, or material calculated to cause unnecessary suffering.

But, as W. Hays Parks, Special Assistant for Law of War Matters, Office of The Judge Advocate General, U.S. Army, notes in a 1997 paper, DA-PAM 27-50-299, the United States interpreted the Hague Treaty differently, rejecting the German protest.

The highly-effective use of the shotgun by United States forces had a telling effect on the morale of front-line German troops. On 19 September 1918, the German government issued a diplomatic protest against the American use of shotguns, alleging that the shotgun was prohibited by the law of war.

After careful consideration and review of the applicable law by The Judge Advocate General of the Army, Secretary of State Robert Lansing rejected the German protest in a formal note.

Threats to punish captured American soldiers found armed with shotguns met the stern US warning that any unjustified measures taken against US prisoners of war would be retaliated in equal measure upon captured Germans.

The reality is that international agreements of this kind invariably include substantial quantities of broad and unspecific statement, inevitably requiring interpretation. Someone has to decide whether 00 buckshot constitutes the kind of projectile “calculated to cause unnecessary suffering.” Someone has to decide today whether keeping someone in a cold room, or subjecting someone to “water-boarding,” constitutes torture.

What is remarkable is that, in the old days, Germany would argue for definitions which were in Germany’s interest, and United States officials would argue for interpretations which were in the interest of the United States. Today, our leading media outlets, a substantial portion of the body of active participants in policy debate, the former Secretary of State, and even three prominent Republican senators are found shouting their heads off in the public square, demanding that the United States adopt interpretations as inconvenient to US interests as possible.

Some of us find all this more than a little grotesque.

Leftism’s characteristically vile hubris manifests itself most clearly perhaps in downright silly attempts to undertake posthumous revisions of the outcomes and meanings of out-of-reach historical events.

The Telegraph reported this week that the British Ministry of Defense has decided to surrender to an insignificant protest group made up of a few superannuated whingeing relatives, their prevaricating lawyer, and one retired lachrymose school teacher with time on his hands, and intends to “pardon” all British deserters and cowards executed during WWI.

Much good will it do them.

All 306 soldiers of the First World War who were shot at dawn for cowardice or desertion will be granted posthumous pardons, the Ministry of Defence said last night.

Des Browne, the Defence Secretary, has decided to cut short a review that had been prompted by campaigns to exonerate the men, and emergency legislation will be put before the House of Commons soon after it resumes sitting in the autumn. The news was greeted with joy by the family of Pte Harry Farr, who was executed during the Battle of the Somme in 1916 for cowardice in the face of the enemy.

His daughter, Gertrude Harris, 93, and granddaughter Janet Booth, 63, had fought a legal battle to overturn the ruling in 2000 by Geoff Hoon, the former defence secretary, that there was no case for a posthumous pardon.

Mrs Harris, from Harrow, north-west London, said: “I am so relieved that this ordeal is now over and I can be content knowing that my father’s memory is intact.

“I have always argued that my father’s refusal to rejoin the front line, described in the court martial as resulting from cowardice, was in fact the result of shell-shock. And I believe that many other soldiers suffered from this too, not just my father.

“I hope that others who had brave relatives who were shot by their own side will now get the pardons they equally deserve.”

In a statement, Mr Browne said: “Although this is a historical matter, I am conscious of how the families of these men feel today. “They have had to endure a stigma for decades. That makes this a moral issue too, and having reviewed it, I believe it is appropriate to seek a statutory pardon. “I hope we can take the earliest opportunity to achieve this by introducing a suitable amendment to the current Armed Forces Bill.

“I believe a group pardon, approved by Parliament, is the best way to deal with this. After 90 years, the evidence just doesn’t exist to assess all the cases individually.

“I do not want to second guess the decisions made by commanders in the field, who were doing their best to apply the rules and standards of the time. “But the circumstances were terrible, and I believe it is better to acknowledge that injustices were clearly done in some cases, even if we cannot say which – and to acknowledge that all these men were victims of war.”

Mr Browne has waived the review announced somewhat reluctantly by the MoD when Mrs Harris won the right to challenge a refusal to reconsider the case by John Reid when he was defence secretary.

John Dickinson, the lawyer representing Mrs Harris, said: “This is complete common sense and acknowledges that Pte Farr was not a coward but an extremely brave man.

“Having fought for two years practically without respite in the trenches, he was very obviously suffering from a condition we now would have no problem in diagnosing as post traumatic stress disorder, or shell-shock, as it was known in 1916.”

By this reasoning, the convicted murderer may plead that he is really an extremely law-abiding chap, as he never killed anyone for years and years.

The Blair government may be relied upon always to surrender on issues of this kind, as this species of surrender, from its utilitarian and materialist point of view, costs nothing real, only honor, on which it agrees philosophically with the rogue and villain Falstaff:

Honour pricks me on. Yea, but how if honour prick me off when I come on? how then? Can honour set to a leg? no: or an arm? no: or take away the grief of a wound? no. Honour hath no skill in surgery, then? no. What is honour? a word. What is in that word honour? what is that honour? air. A trim reckoning! Who hath it? he that died o’ Wednesday. Doth he feel it? no. Doth he hear it? no. ‘Tis insensible, then. Yea, to the dead. But will it not live with the living? no. Why? detraction will not suffer it. Therefore I’ll none of it. Honour is a mere scutcheon: and so ends my catechism.

—Henry IV, Act V, Scene 1.

The same, of course, could be said of posthumous pardons 90 years after the fact.

The British Campaign For Cowardice

Cowards’ Memorial at the National Memorial Arboretum