The regimental flag of the Continental Army 2nd Light Dragoons, also known as Sheldon’s Horse, captured at the Battle of Pound Ridge, July 2, 1779.

One of the brighter flames in Hell undoubtedly surrounds the spirit of the late Banastre Tarleton (1754-1833), brave but merciless commander of the Loyalist British Legion during the American Revolution.

Tarleton’s spirit is doubtless also feeling a trifle vexed these days, knowing that the depredations of numerous Labour Governments caused his descendant last year to sell his war trophies at Sotheby’s.

The battle flag of Connecticut cavalry regiment Colonel Elisha Sheldon’s Continental Light Dragoons (pictured above), captured by Tarleton at the Battle of Pound Ridge, July 2, 1779, estimated to change hands for $1.5 to $3.5 million dollars, sold for $12.36 million dollars.

The three regimental and divisional flags of the Third Virginia Detachment, commanded by Abraham Buford, captured May 29, 1780 at the Waxhaw Massacre, in which Tarleton’s Legion slaughtered Americans after they had surrendered, estimated at $2.5 to $6.5 million dollars, possibly had their price depressed by the circumstances surrounding their capture, and sold below the high estimate at $5.056 million dollars.

Tarleton’s trophies, recaptured by the American dollars of an anonymous purchaser, will be displayed at Williamsburg, Virginia’s Dewitt Wallace Decorative Arts Museum, at an exhibition titled Captured Colors: Four Battleflags of the American Revolution starting today through January 9, 2009.

Rare Revolutionary War battle flags returning to U.S.

Flags of our forefathers with 2:21 video

BBC:

A rare copy of the Magna Carta has been sold for $21.3m (£10.6m) in an auction at Sotheby’s in New York. The copy dating from 1297, one of only 17 still in existence, was bought by US businessman David Rubenstein.

The auction item had been owned by American billionaire Ross Perot’s Perot Foundation since 1984 and was on view at the National Archives in Washington.

The original Magna Carta was sealed by King John of England in 1215 and enshrined civil rights in English law.

Mr Rubenstein, co-founder of private equity firm The Carlyle Group, wants to put the document back on display at the National Archives.

He said: “I have always believed that the three most important documents were the Constitution, the Declaration of Independence and the Magna Carta.

“This document stands the test of time. There is nothing more important than what it represents.

“I am privileged to be the new owner, but I am only the temporary custodian.

“This is a gift to the American people. It is important to me that it stays in the United States.”

The auctioned copy, the only one in private hands, had been expected to fetch $20m when it went under the hammer.

The Magna Carta was not confirmed as English law until the version sealed by Edward I in 1297.

pdf version of Sotheby’s 56-page catalogue by Nicholas Vincent (Professor of Medieval History at the University of East Anglia in the UK), including introduction, Latin text and English translation, and discussion of related documents and the history of the sold copy.

Earlier posting -12/7

Hat tip to Dominique Poirier.

Victor Davis Hanson provides a history lesson, in the Claremont Review of Books, demonstrating that the War in Iraq was not the first war in human history featuring intelligence failures, setbacks, and mistakes. It is not war which has changed, Hanson argues, it is American attitudes and expectations.

The home front once accepted that our adversaries faced the same obstacles and challenges of war. Moreover Americans assumed that the enemy, being less introspective and self-critical, was even more prone to military error than we—and less likely to innovate and correct. That confidence ensured that the public saw mistakes not just in absolute but also in relative terms. …

In past wars there was recognition of factors beyond human control—the weather; the fickleness of human nature; the role of chance, the irrational, and the inexplicable—that lent a humility to our efforts and tolerance for unintended consequences. “Wars begin when you will,” Machiavelli reminds us, “but they do not end when you please.” …

..the American public, not the timeless nature of war, has changed. We no longer easily accept human imperfections. We care less about correcting problems than assessing blame—in postmodern America it is defeat that has a thousand fathers, while the notion of victory is an orphan. We fail to assume that the enemy makes as many mistakes but addresses them less skillfully. We do not acknowledge the role of fate and chance in war, which sometimes upsets our best endeavors. Most importantly we are not fixed on victory as the only acceptable outcome.

What are the causes of this radically different attitude toward military culpability? An affluent, leisured society has adopted a therapeutic and managerial rather than tragic view of human experience—as if war should be controllable through proper counseling or a sound business plan. We take for granted our ability to talk on cell phones to someone in Cameroon or select from 500 cable channels; so too we expect Saddam instantly gone, Jeffersonian democracy up and running reliably, and the Iraqi economy growing like Dubai’s in a few seasons. If not, then someone must be blamed for ignorance, malfeasance, or inhumanity. It is as though we expect contemporary war to be waged in accordance with warranties, law suits, and product recalls, and adjudicated by judges and lawyers in stale courtrooms rather than won or lost by often emotional youth in the filth, confusion, and barbarity of the battlefield

Vietnam’s legacy was to insist that if American aims and conduct were less than perfect, then they could not be good at all.

Read the whole thing.

The founding era figure dismissed contemptuously by John Adams as “the bastard brat of a Scots pedlar” has in recent years been adopted as a particular hero by the same Neocons who are typically currently supporting Rudolph Giuliani for many of the same reasons.

Hamilton’s championship of the interests of the financial community has a natural appeal to New Yorkers, and Hamilton’s enthusiasm for centralization and the activism and expansion of federal power accords comfortably with many of the basic views of former New Deal liberals, ousted from their once-comfortable home in the democrat party by the radical left.

William Hogeland, in Boston Review, discusses the Hamilton revival, reviews its literature in detail, and notes Hamilton’s Janet Reno-ish eagerness to resort to armed federal force as a key factor disqualifying the Nevis Creole from serving as an appropriate icon for American conservatism.

Hat tip to Karen Myers.

Guardian:

The region around Liverpool was once a major Viking settlement, according to a genetic study of men living in the area.

The research tapped into this Viking ancestry by focusing on people whose surnames were recorded in the area before its population underwent a huge expansion during the industrial revolution. Among men with these “original” surnames, 50% have Norse ancestry.

The find backs up historical evidence from place names and archaeological finds of Viking treasure which suggests significant numbers of Norwegian Vikings settled in the north-west in the 10th century. “[The genetics] is very exciting because it ties in with the other evidence from the area,” said Professor Stephen Harding at the University of Nottingham, who carried out the work with a team at the University of Leicester led by Professor Mark Jobling.

They used historical documents, including a tax register from the time of Henry VIII, to identify surnames common in the region. They then recruited 77 male volunteers with “original” surnames, and looked for a genetic signature of Viking ancestry on the Y chromosome. They report in Molecular Biology and Evolution that a Y chromosome type, R1a, common in Norway, is also very common among men with original surnames.

Wilkinson’s Auctioneers in Doncaster will be selling in tomorrow’s auction a book believed to be bound in the skin of FatherHenry Garnet, a Jesuit priest convicted of high treason in connection with his knowledge of Guy Fawkes’ conspiracy to blow up the Houses of Parliament and assassinate King James I. Garnet was executed by hanging May 3, 1606.

Blood-stained straw from Garnet’s execution came into the hands of Catholic sympathisers who reported that it had congealed into a portrait of the deceased Jesuit. This relic was preserved by the Jesuit Order at Liège until the time of the French Revolution. The story of the image of Garnet’s face in blood-stained straw was, at some point, also associated with this volume allegedly bound in his skin.

BBC news.

Lot 181 A Rare & Macabre Early 17th Century Anthropodermic Bound Book in carrying box. The book entitiled; ‘A True and Perfect Relation of The Whole Proceedings against the Late most barbarous Traitors, Garnet a Jesuit and his Confederats’; Printed London 1606 by Robert Barker, printer to the King and believed to be bound in human skin, possibly that of the aforementioned Jesuit Priest; Father Henry Garnet. The box having a rectangular handle to the centre with the corners having clusters of brass stud flowers, and the front having an iron clasp and lockplate, 11 ins x 7½ ins x 5 ins (28 cms x 19 cms x 13 cms).

Another Anthropodermic binding, posted 07 Jan 06.

Gorman Beauchamp demolishes, and then dances over the corpse of, one of principal idiocies of our time.

Fifty years ago, New American Library published the Mentor Philosophers series, each with a title beginning The Age of . . . Belief, Ideology, Reason, and so on; the 20th-century selections bore the title The Age of Analysis. Had the series continued to the end of that century and into this, the volume should no doubt be The Age of Apology. Our postmodern ethos seems to hold that if anything can be proved to have happened, then surely someone needs to apologize for it.

We live amid a veritable tsunami of apology. The Catholic Church, which, of course, has much to apologize for, has, of late, offered mea culpas to Galileo, the Jews, the gypsies, Jan Hus, whom it burned at the stake in 1415, even to Constantinople (now Istanbul) for its sacking 800 years ago by the knights of the Fourth Crusade, an event for which the late John Paul II expressed “deep regret.” No wonder that a group in England, claiming descent from the medieval Knights Templars, is asking the Vatican to apologize for the violent suppression of the order and for torturing to death its Grand Master Jacques de Molay in 1314, an apology timed to commemorate the 700th anniversary of that fell deed. In America, the National Council of Churches apologized to Native Americans for Europeans’ discovering their continent and appropriating their land (but did not return any church’s specific holdings to any specific tribe). The United Church of Canada followed suit, officially apologizing to Canada’s native peoples for wrongs inflicted by the church; the native peoples, however, officially rejected the apology.

The current lieutenant governor of Illinois, Pat Quinn, personally presented the leaders of the Mormon church with a copy of his state legislature’s House Resolution 793, expressing “official regret” for the 1844 murder of Joseph Smith and the expulsion of his followers, the Church of Jesus Christ of Latter-day Saints. The language asking for “pardon and forgiveness” was toned down when certain lawmakers protested that they could not ask for forgiveness for acts that they had not personally committed — a retrograde notion, apparently, of individual responsibility. Tony Blair, as British prime minister, apologized to the Irish for his nation’s insensitivity to the plight of the victims of the Potato Famine in the 1840s. A hundred years after the event, the U.S. Congress offered a formal apology to the Hawaiians for the overthrow of their monarchy in 1893. The French parlement unanimously adopted a law stating that “the trans-Atlantic and Indian Ocean slave trade, perpetuated from the 15th century against Africans, Amerindians, Malagasies and Indians, constitutes a crime against humanity”: the centuries of slavery before the 15th and the slavery of other peoples do not, apparently, constitute such a crime, at least in France.

In 2005 the U.S. Senate formally apologized for something that it had not done: make lynching a federal crime. Such a record of inaction, claimed one of the resolution’s sponsors, constituted a “stain on the United States Senate.” True enough, no doubt, but one of how many? Imagine if the United States or any other government began apologizing not only for sins of commission but for those of omission: an infinite regress of culpability.

My favorite apology so far, however, appeared in a brief Reuters account. “Villagers of the tiny settlement of Nubutautau [Fiji] wept as they apologized to the descendants of a British missionary killed and eaten by their ancestors 136 years ago,” the news agency reported. “The villagers and the relatives of the missionary, the Rev. Thomas Baker, were taking part in a complex ritual intended to lift a curse the locals say has caused an extended run of bad luck.” A cow was slaughtered and kisses given to the 11 relatives of the missionary by the village chief, Ratu Filimoni Nawawabalavu, “a descendant of the chief who cooked the missionary.” No word on whether the curse lifted. …

Our mania for apology stems from a radical sort of “presentism”: the belief, in practice, if not fully articulated, that the actions and actors of the past should be evaluated, and usually condemned, by present-day standards. In our relativistic age in which advanced opinion notoriously eschews universals and absolutes, the criteria obtaining at the moment in Cambridge and Chapel Hill, Ann Arbor and Palo Alto, Austin and Madison seem to have more than contingent status. The criteria appear perilously close to absolutes, the sort of absolutes obeisance to which allows moderately competent graduate students in sociology or culture studies to relish their moral superiority to almost any denizen of the benighted pre-Foucault past. One has only to listen to the incredulous-to-hostile laughter that, at academic conferences, greets the opinions of, say, Henry Adams or Thomas Carlyle on the mental capacities of women, or of Hegel or Hume on Africans, commonplace a century or two ago, to understand how relative our relativism really is.

Presentism wants not only to judge the past by the criteria of the present, but, in a complete failure of historical imagination, can’t conceive of the criteria of the future being radically different from today’s.

Don’t miss the whole thing.

Hat tip to Karen L. Myers.

The Christian Broadcasting Network relocates the holiday to a more deserving point of origin.

In 1619, two years before the colonists arrived in Massachusetts, a band of English settlers landed in Virginia, at what is now known as the Berkeley plantation. History says the travelers immediately fell to their knees to thank God for their safe arrival. Here is a closer look at the role these settlers had in shaping what we know today as Thanksgiving.

Most people think of the Pilgrims on Thanksgiving day: 1622, the Mayflower, Squanto and his tribe sharing a feast with the Puritans at Plymouth Rock.

But the children at Stonebridge School in Virginia present a different picture. With colonial hats and feathered headbands, these children re-enact what it must have been like back in the 1600s, marking the events surrounding the first Thanksgiving at a very different time and place.

It all began on the shores of Cape Henry in Virginia. In 1607, the first English colonists arrived: 105 English men and boys, and 39 sailors, among them the Reverend Robert Hunt. He was the first minister in America. According to Jamestown site historian, Dianne Stallings, he was instrumental in establishing the protestant faith in the new world.

Following a mandate from the king of England, Hunt pitched a cross and led the men in prayer on the beaches of Cape Henry.

“Reverend Hunt would have had the Book of Common Prayer as well as the Bible,” says Stallings. “And this would be a general prayer of thanksgiving that would have been read at that period of time.”

Titled simply, the “General Thanksgiving”, this prayer, in one of it’s various versions , reads as follows:

“Almighty God, Father of all mercies, we thine unworthy servants do give thee most humble and hearty thanks for all thy goodness and loving-kindness to us and to all men.

We bless thee for our creation, preservation, and all the blessings of this life; but above all for thine inestimable love in the redemption of the world by our Lord Jesus Christ, for the means of grace, and for the hope of glory.”

For two weeks the men combed the shores of the James River, scouting out the perfect place for their new settlement. Finally they decided on Jamestown.

And according to Stallings, the settlers came for three reasons: God, glory, and gold.

“England was very concerned that the protestant faith be established in the new world, and, of course, they were dedicated to the fact that they wanted to Christianize the Indians,” she says.

Perhaps the most famous Indian at the settlement was Pocahontas. Through her the Powhatan Indians and the colonists made peace. She would bring the colonists food, and some historical accounts say she even saved Captain John Smith’s life from her own people. Eventually, Pocahontas was held hostage by the colonists. It was then that she converted to Christianity and married one of the Jamestown leaders, John Rolfe. She was baptized into the Christian name, Rebecca.

Through Pocahontas, the settlers saw their goal of spreading the protestant faith begin to come to fruition. Years later she returned to England with her husband. Sadly, at just 22 years old, she died. It was two years after Pocahontas’ death that another group of English colonists landed in Virginia. After ten weeks at sea, they finally landed here at the Berkeley Plantation. Virginia Historians claim that this is where the real first Thanksgiving took place. The plantation sits just a few miles from the original Jamestown settlement.

“The Virginia Company had directives given to the settlers and the directives were that upon landing, they were to give thanks and every year thereafter make it an annual celebration in thanks to the Lord for a safe passage,” says Barbara Awad, president of the Virginia Thanksgiving Festival.

This was about seventeen months before the pilgrims landed in Plymouth. And while the Pilgrims celebrated with a feast, much like the traditional meal Americans eat on Thanksgiving, the settlers at Berkeley Plantation had a meager meal.

“It wasn’t quite the abundant festival, the cornucopia that we usually see on Thanksgiving,” says Awad.

Historians say their feast included bacon, peas, cornmeal cakes, and cinnamon water. But regardless of the menu, to these settlers, the first Thanksgiving was much more than turkey and pumpkin pie. It was all about prayer.

Rome’s Lupercale Cave, the legendary birthplace of Romulus and Remus, is believed to have been found by archaeologists.

Qultures ApS 11/21:

On Tuesday, the Italian government released photographs of a deep cavern found under the ruins of Emperor Augustus’s palace on the Palatine Hill where some archaeologists claim that ancient Romans initiated the festivities of the Lupercalia. Photographs taken of the cave by a camera probe show a domed cavern decorated with extremely well-preserved colored mosaics and seashells. At the center of the vault is a painted white eagle, a symbol of the Roman Empire.

AP story.

Italian Ministry of Culture site with photos, plans, and 1:07 video

Hat tip to Dominique Poirier.

–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.

Thomas F. Madden in his New Concise History of the Crusades:

For a thousand years after the death of the Prophet, the Dar al-Islam, the Islamic world, continued to wage jihad successfully against the Dar al-harb, the abode of war. In that time Muslim armies conquered three-quarters of the Christian world, despite the efforts of generations of crusaders to halt or turn back the relentless advance. An impartial observer at the time might well have concluded that Christendom was a doomed remnant of the ancient Roman Empire, destined to be supplanted by the more youthful and energetic religion and culture of Islam. Yet that observer would have been wrong. Within Europe new ideas were brewing that would have dramatic and unprecedented repercussions not just in the Mediterranean, but across the entire world. Born out of a unique blend of faith, reason, individualism, and entrepreneurialism, those ideas produced a rapid increase in scientific experimentation with immediately practical applications. These included such world-changing devices as the printing press, gunpowder weaponry, and ocean-going vessels. By the seventeenth century European wealth and power was growing exponentially. Europeans were entering a new and unprecedented age.

It is one of the most remarkable events in history that the Latin West, an internally divided region seemingly on the brink of conquest by a powerful empire, suddenly burst forth with amazing new energy, neutralizing its enemies and expanding across the globe. Amazingly, the specter of advancing Muslim armies, which for centuries had posed such danger, no longer constituted a serious threat. Indeed, as the gaze of Europeans spanned new global horizons, they soon forgot that such a threat had existed at all. The Muslim world was no longer viewed as a dread enemy, but simply one more backward culture. From that perspective the medieval crusades seemed distant and unnecessary—a discarded artifact from the childhood of a civilization.

Founded November 10, 1775.

——————————

Maj. Gen. John A. Lejeune’s Birthday Message

RPS ORDERS
No. 47 (Series 1921)
HEADQUARTERS U.S. MARINE CORPS
Washington, November 1, 1921

759. The following will be read to the command on the 10th of November, 1921, and hereafter on the 10th of November of every year. Should the order not be received by the 10th of November, 1921, it will be read upon receipt.

(1) On November 10, 1775, a Corps of Marines was created by a resolution of Continental Congress. Since that date many thousand men have borne the name “Marine”. In memory of them it is fitting that we who are Marines should commemorate the birthday of our corps by calling to mind the glories of its long and illustrious history.

(2) The record of our corps is one which will bear comparison with that of the most famous military organizations in the world’s history. During 90 of the 146 years of its existence the Marine Corps has been in action against the Nation’s foes. From the Battle of Trenton to the Argonne, Marines have won foremost honors in war, and is the long eras of tranquility at home, generation after generation of Marines have grown gray in war in both hemispheres and in every corner of the seven seas, that our country and its citizens might enjoy peace and security.

(3) In every battle and skirmish since the birth of our corps, Marines have acquitted themselves with the greatest distinction, winning new honors on each occasion until the term “Marine” has come to signify all that is highest in military efficiency and soldierly virtue.

(4) This high name of distinction and soldierly repute we who are Marines today have received from those who preceded us in the corps. With it we have also received from them the eternal spirit which has animated our corps from generation to generation and has been the distinguishing mark of the Marines in every age. So long as that spirit continues to flourish Marines will be found equal to every emergency in the future as they have been in the past, and the men of our Nation will regard us as worthy successors to the long line of illustrious men who have served as “Soldiers of the Sea” since the founding of the Corps.

JOHN A. LEJEUNE,
Major General Commandant

————————————-

The Magic of “a Few Good Men”

————————————-

A story: The Old Corps

Tun Tavern, Philadelphia, Pennsylvania
November 10th 1775

Captains Nicholas and Mullens, having been tasked by the 2nd Continental Congress to form 2 battalions of Marines, set up the Corps’ first recruiting station in the tavern.

The first likely prospect was, in typical recruiters fashion, promised a “life of high adventure in service to Country and Corps”. And, as an extra bonus: If he enlisted now he would receive a free tankard of ale….

The recruit gladly accepted the challenge and, receiving the free tankard of ale, was told to wait at the corner table for orders.

The first Marine sat quietly at the table sipping the ale when he was joined by another young man, who had two tankards of ale.

The first Marine looked at the lad and asked where he had gotten the two tankards of ale?

The lad replied that he had just joined this new outfit called the Continental Marines, and as an enlistment bonus was given two tankards of ale.

The first Marine took a long hard look at the second Marine and said, ” it wasn’t like that in the old Corps”