Shiro Kasamatsu, Sakunami Hot Springs, 1954.

Employees of @JonesDay & @PorterWright, do you believe your law firms should be attempting to overturn the will of the American people?https://t.co/Q3NR5xM4tjhttps://t.co/65DOcAUHYb

— The Lincoln Project (@ProjectLincoln) November 10, 2020

Lefties were gloating when the NYT trumpeted the news that Porter Wright was withdrawing from representing the Trump Campaign in efforts to overturn voting fraud in Pennsylvania.

John Hinderaker, at Power-Line, explains how and why that happened.

Porter Wright is a mid-sized law firm with offices in eight cities across the country. But apparently it lacked the courage to stand up against the Twitter mob. The “Lincoln Project” doxxed the two Porter Wright lawyers who signed the Pennsylvania complaint, tweeting their pictures, addresses and telephone numbers, and encouraging leftists to harass them. Reportedly there also were employees at the law firm who objected to representing President Trump. Porter Wright’s abandonment of its client is shameful conduct for which I suspect it will receive little but praise.

Not many years ago, every terrorist in Guantanamo Bay was represented by one of a group of America’s top law firms. For free. No one batted an eye. Now, the President of the United States is having trouble getting lawyers to represent him in asserting perfectly legitimate claims. Some dictator.

This is the latest instance of the most troubling trend in American culture, leftist bullying. Rare is the company (or, as in this case, the law firm) with the courage to stand up against it. It is a serious threat to the liberty of all Americans.

Ian Birrell*‘s Spectator review of Ed Caesar’s new book, The Moth and the Mountain (to be released November 17) placed it immediately on my own must-read list.

It recounts WWI veteran Maurice Wilson’s doomed 1933 attempt to solo climb Everest by crash landing a de Havilland Moth biplane on the mountain’s upper slopes and then ascending on foot to the top.

Reinhold Messner, the first person to climb all 14 of the planet’s peaks higher than 8,000 meters, is probably the finest high-altitude mountaineer in history. His list of astonishing achievements on dangerous ice-clad crags includes the first solo ascent of Mount Everest without use of oxygen. Yet as he sat exhausted at 26,000 feet with two days still to go on that pioneering ascent, he thought of an eccentric Englishman ‘tougher than I am’ who had set out before him with one crippled arm and no crampons, let alone knowledge of some basic climbing techniques. ‘Do I understand this madman so well because I am mad myself?’ he wondered.

[T]he writer Ed Caesar, similarly captivated by the crazed early assault on Everest by the Yorkshireman Maurice Wilson, has told the extraordinary story of this intrepid ‘madman’ in an engrossing biography. It is a tale well known in the mountaineering community, not least since his frozen corpse has emerged five times from its glacial tomb on the slopes where he died; yet it remains clouded in as much mystery as those mists that cling to the great peaks. Was he a naive climbing legend, a mystical sage, a disturbed war veteran or even someone running from his gender fluidity, so unacceptable at the time? Or possibly all four of these things? …

The backdrop, as with so many things in the 1930s, was the legacy of savage trench warfare that tore apart a continent. Wilson fought with distinction, winning a Military Cross, but lost the use of an arm and saw one of his three brothers turned into a shambling wreck. His own efforts to win compensation were repeatedly rebuffed, leaving him with a loathing of officialdom.

It seems his traumas led him to trek the world aimlessly, dumping women and jobs in his wake. So was his bid to climb Everest an attempt to find glory or inner peace? …

Wilson began to read widely about Everest in 1932, hatching his plan despite the cruel details of terrible deaths in avalanches and blizzards. He was not deterred by the failure of four British expeditions, comprising the best climbers in the country aided by teams of porters carrying huge supplies. He began training his mind and body through fasting and prayer. He flirted with the idea of parachuting onto the lower slopes. Then he decided to fly there, so took lessons and bought a Tiger Moth; yet he was such an inexperienced pilot that when he left (looking ‘like a man going to a fancy dress party as an aviator’) he nearly crashed by taking off in the wrong direction with the wind.

RTWT

Maurice Wilson’s Wikipedia entry.

* Outline frequently lists the wrong author’s name for articles decrypted from behind paywalls.

Thomas Cole, The Course of Empire: Destruction, 1833-1836, New York Historical Society.

UConn Professor Peter Turchin’s models are deeply pessimistic.

The year 2020 has been kind to Turchin, for many of the same reasons it has been hell for the rest of us. Cities on fire, elected leaders endorsing violence, homicides surging—­­to a normal American, these are apocalyptic signs. To Turchin, they indicate that his models, which incorporate thousands of years of data about human history, are working. (“Not all of human history,” he corrected me once. “Just the last 10,000 years.”) He has been warning for a decade that a few key social and political trends portend an “age of discord,” civil unrest and carnage worse than most Americans have experienced. In 2010, he predicted that the unrest would get serious around 2020, and that it wouldn’t let up until those social and political trends reversed. Havoc at the level of the late 1960s and early ’70s is the best-case scenario; all-out civil war is the worst.

The fundamental problems, he says, are a dark triad of social maladies: a bloated elite class, with too few elite jobs to go around; declining living standards among the general population; and a government that can’t cover its financial positions. His models, which track these factors in other societies across history, are too complicated to explain in a nontechnical publication. But they’ve succeeded in impressing writers for nontechnical publications, and have won him comparisons to other authors of “megahistories,” such as Jared Diamond and Yuval Noah Harari. …

“We are almost guaranteed” five hellish years, Turchin predicts, and likely a decade or more. The problem, he says, is that there are too many people like me. “You are ruling class,” he said, with no more rancor than if he had informed me that I had brown hair, or a slightly newer iPhone than his. Of the three factors driving social violence, Turchin stresses most heavily “elite overproduction”—­the tendency of a society’s ruling classes to grow faster than the number of positions for their members to fill. One way for a ruling class to grow is biologically—think of Saudi Arabia, where princes and princesses are born faster than royal roles can be created for them. In the United States, elites over­produce themselves through economic and educational upward mobility: More and more people get rich, and more and more get educated. Neither of these sounds bad on its own. Don’t we want everyone to be rich and educated? The problems begin when money and Harvard degrees become like royal titles in Saudi Arabia. If lots of people have them, but only some have real power, the ones who don’t have power eventually turn on the ones who do.

In the United States, Turchin told me, you can see more and more aspirants fighting for a single job at, say, a prestigious law firm, or in an influential government sinecure, or (here it got personal) at a national magazine. Perhaps seeing the holes in my T-shirt, Turchin noted that a person can be part of an ideological elite rather than an economic one. (He doesn’t view himself as a member of either. A professor reaches at most a few hundred students, he told me. “You reach hundreds of thousands.”) Elite jobs do not multiply as fast as elites do. There are still only 100 Senate seats, but more people than ever have enough money or degrees to think they should be running the country. “You have a situation now where there are many more elites fighting for the same position, and some portion of them will convert to counter-elites,” Turchin said.

Donald Trump, for example, may appear elite (rich father, Wharton degree, gilded commodes), but Trumpism is a counter-elite movement. His government is packed with credentialed nobodies who were shut out of previous administrations, sometimes for good reasons and sometimes because the Groton-­Yale establishment simply didn’t have any vacancies. Trump’s former adviser and chief strategist Steve Bannon, Turchin said, is a “paradigmatic example” of a counter-elite. He grew up working-class, went to Harvard Business School, and got rich as an investment banker and by owning a small stake in the syndication rights to Seinfeld. None of that translated to political power until he allied himself with the common people. “He was a counter-elite who used Trump to break through, to put the white working males back in charge,” Turchin said.

Elite overproduction creates counter-elites, and counter-elites look for allies among the commoners. If commoners’ living standards slip—not relative to the elites, but relative to what they had before—they accept the overtures of the counter-elites and start oiling the axles of their tumbrels. Commoners’ lives grow worse, and the few who try to pull themselves onto the elite lifeboat are pushed back into the water by those already aboard. The final trigger of impending collapse, Turchin says, tends to be state insolvency. At some point rising in­security becomes expensive. The elites have to pacify unhappy citizens with handouts and freebies—and when these run out, they have to police dissent and oppress people. Eventually the state exhausts all short-term solutions, and what was heretofore a coherent civilization disintegrates.

Turchin’s prognostications would be easier to dismiss as barstool theorizing if the disintegration were not happening now, roughly as the Seer of Storrs foretold 10 years ago. If the next 10 years are as seismic as he says they will be, his insights will have to be accounted for by historians and social scientists—assuming, of course, that there are still universities left to employ such people.

Those models strike me as not wrong, but they do seem to overlook the unworthiness, incompetence, and childishness of the Establishment Elite.

RTWT

“. . . and if you look off the left-hand side of the plane you’ll see the smoldering ruins of what’s left of our civilization . . .”

Rock Island Auction Company shoots tvs with Elvis Presley’s own Smith & Wesson Model 36.

The warning you see is not really valid.

All browsers now require an SSL (= “Secure Sockets Layer”) Security Certificate which, depending on your host’s system, may need to be renewed every three months.

I’m trying to get moved to an automatically renewing system.

Coutau-Begarie
November 18, 2020, 11:00 AM CET
Paris, France

Lot 341: TELESCOPE OF MARÉCHAL NEY (1769-1815). Large rosewood telescope, four-draw model
Est: €2,000 – €3,000
2,000 0 bids

MARSHAL NEY’S TELESCOPE
(1769-1815).
Large rosewood telescope, a retractable model with four draw sections of gilded brass that belonged to Marshal Ney as indicated in the handwritten inscription on the case “Telescope that belonged to The Mal Ney, given to my grandfather, André Philippe former quartermaster of supply and war commissioner under the 1st Empire, Émile Clavel, Honorary Archivist of the Chamber of Deputies.”

Another label accompanying the object specifies that it was acquired on the death of the marshal in 1815: “Telescope of Marshal Ney that my grandfather André Philippe, commissioner of wars under the 1st Empire had at his death (1815).”
Preserved with its original case, missing its lid.
Folded: Diam. 7 cm (2.8″) – L.: 112 cm. (44″).
Unfolded: Diam. 6 cm (2.4″) – L.: 29 cm. (11.4″).

The provenance seems credible, though hardly definitive. Just imagine the sights during countless battles, the retreat from Moscow, and at the moment of crisis at Waterloo seen through this glass by Napoleon’s fighting-est Marshal, “the bravest of the brave.”

Michel Ney, Marshal of the French Empire, Duc of Elchingen, Prince of Moscow, 1812.

Sloan Wilson, now largely forgotten, was once famous for his 1955 novel The Man in the Gray-Flannel Suit, which captured, and did much to define, the 1950s ethos of corporate conformity.

I recently stumbled upon Kindle versions of his WWII Trilogy, which delivered somewhat fictionalized versions of his war-time experiences as a Coast Guard officer.

Most of us were not actually aware that, during the WWII Emergency, the Coast Guard sailed far beyond the coast, operating as an extension of the US Navy.

In the first book, Ice Brothers, the protagonist, just out of college and married at the outbreak of the war, having a recreational yachting family background, wangles himself a commission as an officer in the Coast Guard, and finds himself immediately appointed Executive Officer of a meagerly-armed fishing trawler destined to fight the ice, deliver supplies, and finally eliminate German weather stations on the Greenland coast. It’s a darn good story.

In book 2, Voyage to Somewhere, after shore leave and recovery following two years service on the Greenland coasts, the protagonist (now with a different name) is handed command of a brand-new, hastily constructed and far-from-fully-equipped freighter with a crew made up of 26 newly enlisted seamen, all with surnames beginning with W, tasked to sail from California to Hawaii then on to New Guinea and every small island in between.

Book 3, Pacific Interlude, the same Sloan Wilson-figure, again with another name, has his third command: a decrepit, rusty and leaky tanker loaded with high-octane aviation fuel for delivery to brand-new American bases on the Philippines. His chances of survival look slim.

Wilson’s alter ego knows perfectly well that he could easily escape this assignment, but just can’t bring himself to do it.

Did he really have to accept the likely death sentence of being assigned to the Y – 18? Like the woman who did not want to make love, a man who did not want to fight for life in a war could get constant headaches and backaches. If he complained enough to some doctor here in Brisbane, the word would be sent to the personnel officer in New Guinea and a replacement would arrive. Headquarters didn’t want skippers who are chronically ill. No one was forced to command a ship. So why not just beg off this crazy assignment?

He would not do that because he would not do that. Not much of an answer, but it was the truth. He remembered his father telling him that the Grants and his mother’s people, the Garricks, had fought in every American war and probably in the wars of England and Germany, where they came from, back through the centuries… “Wars never make much sense if you try to find fancy causes for them,” his father Charles had said. “No country is morally much superior to any other, if you think of history, the battles over religion and politics always seem ridiculous in retrospect. One fact remains: it’s the nature of any human society to expand until it collides with another. It then is repulsed or swallows the other. A nation without enough good fighting men is bound to be swallowed. In time of peace no one likes fighting men — they are a reproach to our morality. But when the bugle blows as it does and will in almost every generation, a nation stands or falls according to the strength of its fighting men. Nowadays industry and science have a lot to do with the fighting of wars, but they would be useless without the cutting edge of fighting men. Never be ashamed that all your people have been fighting men.”

–An annual post–

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-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.