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All right, Emma. You brought me in. You made your move. Just like I knew you would. A nice move. Now it's my turn. ↗
Sixty-five years ago [written 2009], in a brief lull between storms in a remarkably stormy June, even by the standards of Channel weather, the heirs of Harold and the kinsmen of the Conqueror came to Normandy. They were supported by the remnants of their first, North American, empire, the two great nations that they had planted in the New World in the time of Good Queen Bess and James 6th and 1st: the Americans, who had rebelled in the name of the rights of Englishmen, and the Canadians, who had stood loyal in the name of the Crown. … The honours of these regiments are ancient and moving: Minden and Malplaquet, Mysore, Badajoz, Waterloo, Inkerman, Gallipoli, the Somme, Imjin. None shines more brightly than Normandy 1944. The paths of glory may lead but to the grave; yet all, even golden boys and girls, must come to dust. It is a better path to the grave than any of the others, not because glory is something to seek, but because, not once or twice in our long island story, the way of duty has been the path to glory; and duty is to be done. …Let us now praise famous men, and our fathers that begat us. ↗
#military-history #normandy #remembrance #second-world-war #men
Economists have a singular method of procedure. There are only two kinds of institutions for them, artificial and natural. The institutions of feudalism are artificial institutions, those of the bourgeoisie are natural institutions. In this, they resemble the theologians, who likewise establish two kinds of religion. Every religion which is not theirs is an invention of men, while their own is an emanation from God. When the economists say the present-day relations--the relations of bourgeois production--are natural, they imply that these are the relations in which wealth is created and productive forces developed in conformity with the laws of nature. These relations therefore are themselves natural laws independent of the influence of time. They are eternal laws which must always govern society. Thus, there has been history, but there is no longer any. There has been history, since there were institutions of feudalism, and in these institutions of feudalism we find quite different relations of production from those of bourgeois society, which the economists try to pass off as natural and, as such, eternal. ↗
Questa luce, cioè la storia, è spietata; essa ha questo di strano e di divino, e cioè che quantunque sia luce, e precisamente perché è luce, mette spesso dell'ombra là dove si vedono raggi; dello stesso uomo fa due fantasmi differenti, e l'uno attacca l'altro, e ne fa giustizia, e le tenebre del despota lottano con lo splendore del capitano. Da qui, una misura più vera nell'apprezzamento definitivo dei popoli. Babilonia violata diminuisce Alessandro; Roma incatenata diminuisce Cesare; Gerusalemme uccisa diminuisce Tito. La tirannia segue il tiranno. E' una sventura per un uomo lasciare dietro di sé dell'ombra che ha la forma sua. ↗
Living in filth was regarded by great numbers of holy men, who set an example to the Church and to society, as an evidence of sanctity. St. Jerome and the Breviary of the Roman Church dwell with unction on the fact that St. Hilarion lived his whole life long in utter physical uncleanliness; St. Athanasius glorifies St. Anthony because he had never washed his feet; St. Abraham's most striking evidence of holiness was that for fifty years he washed neither his hands nor his feet; St. Sylvia never washed any part of her body save her fingers; St. Euphraxia belonged to a convent in which the nuns religiously abstained from bathing. St. Mary of Egypt was emninent for filthiness; St. Simon Stylites was in this respect unspeakable - the least that can be said is, that he lived in ordure and stench intolerable to his visitors. ↗
The late American golfing coach and writer, Harvey Penick, held that any who played golf was his friend – in the politer sense of Arcades ambo, I gather. … I myself hold with Honest Izaak that there is – and that I am a member of – a communion of, if not saints, at least anglers and very honest men, some now with God and others of us yet upon the quiet waters. … The man is a mere brute, and no true angler, whose sport is measured only in fish caught and boasted of. For what purpose do we impose on ourselves limits and conventions if not to make sport of a mere mechanical harvest of protein? The true angler can welcome even a low river and a dry year, and learn of it, and be the better for it, in mind and in spirit. So, No: the hatch is not all that it might be, for if it is warm enough and early with it, it is also in a time of drought; and, No: I don’t get to the river as often as I should wish. But these things do not make this a poor year: they are an unlooked-for opportunity to delve yet deeper into the secrets of the river, and grow wise. … Rejoice, then, in all seasons, ye fishers. The world the river is; both you and I, And all mankind, are either fish or fry. We must view it with judicious looks, and get wisdom whilst we may. And to all honest anglers, then, I wish, as our master Izaak wished us long ago, ‘a rainy evening to read this following Discourse; and that if he be an honest Angler, the east wind may never blow when he goes a-fishing. ↗
Men wiser and more learned than I have discerned in history a plot, a rhythm, a predetermined pattern. These harmonies are concealed from me. I can see only one emergency following upon another as wave follows upon wave, only one great fact with respect to which, since it is unique, there can be no generalizations; only one safe rule for the historian: that he should recognize in the development of human destinies the play of the contingent and the unforeseen. ↗
