David Solway at PJ Media gets to the heart of not only Potty War but what ails the West in general: a pernicious, wholly political, game of let’s pretend:
It is as if the Soviet pseudo-scientist Trofim Lysenko has risen from the grave and, by a mordant historical irony, infected not the burgeoning Russian empire but a weak and decadent West that has succumbed to a sterile and perilous sort of intellectual vernalization—a term glibly misused by Lysenko to describe the process, mistakenly thought heritable, of forcing winter cereals to behave like spring cereals. As plant biologist Richard Amasino writes, Lysenko’s belief that vernalized transformations could be inherited “fit the Marxist ideology that…a Marxist society could produce heritable changes in attitude, and, thus, if the proper environment was provided, future generations would consist of improved citizens. Lysenko’s efforts,” he continues, “to obtain or fabricate results that supported a political ideology…had disastrous consequences for Russian genetics.” Where the speculative and the real are in flagrant contradiction, the results are almost always catastrophic.
The West is now busy at work across the entire field of social, cultural and political life promoting its own version of Lysenkoism, a misconceived exercise of supposedly vernalizing reality by transforming fact into fantasy and truth into lie for the purpose of creating the perfect society and the redeemed human being, transferable across the generations. Its assumptions about the world are guided not by common sense or genuine science but by the precepts of ideology and political desire.
Examples abound of the ubiquitous tendency to replace ontology with myth, the determinate with the fluid and the objective with the delusionary. A modest inventory of such noxious miscontruals would include:
- Biological sexual differentiation must yield to voluntary gender identity.
- A cooling climate is obviously warming.
- The demonstrable failure of socialism wherever it has been tried is proof that it has not been properly implemented.
- Democratic Israel is an apartheid state.
- Islam with its record of unstinting bloodshed is a religion of peace.
- Illegal immigrants are undocumented workers.
- Terrorism is workplace violence.
- A child in the womb is a mass of insensible protoplasm.
- The killing of the old and the ill is merciful, even when the recipient of such tender concern is not consulted.
- There is no such thing as truth, an axiom regarded as true.
- Green energy is a social and economic good irrespective of crony profiteering, exorbitant cost, wildlife devastation, and unworkability in its present state.
- Storms, earthquakes, volcanic eruptions, floods, tsunamis and mortality itself are natural phenomena, but Nature, which cares nothing for human life, is nonetheless sacred, vulnerable and at the mercy of human indifference.
- Women are disadvantaged in the workforce, academia and society at large despite the fact that high-end hiring practices, legal judgments, custody protocols and university appointments, as well as student enrollment, wholly favor women to the detriment of men.
- An enemy is a friend.
- Criminality is innocence.
- Losing is winning.
- Prosperity is avarice.
- Redistributing wealth, i.e., robbing the affluent and productive, is a form of compassion and basic justice.
- Those who claim victim status are always credible.
- Accumulating debt is an economic stimulus.
- Big government is a boon to mankind.
- War is passé (so 19th century).
- Diplomacy and talk—the higher Twitter—will prevail over barbarism.
- The most gynocentric society ever created is a rape culture.
- Palestine is a historically legitimate nation.
- Uniformity of thought and action equals cultural diversity.
- An exploded lie merely confirms what it lies about (e.g., Rigoberta Menchu).
- Morality is relative.
- Merit is an unearned distinction.
Or in other words, what is, is not, and what is not, is. Continue reading
The thirty-first in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here , here , here, here, here and here.
Going away the most popular monarch in British history was Queen Victoria who reigned 63 years and seven months over the United Kingdom and the British Empire, being acclaimed Empress of India on May 1, 1876. To most of her British subjects she became a mother figure, as her reign went on, particularly in the 1880s and 1890s. After the death of her beloved husband Prince Albert in 1861, shortly after his efforts in toning down a British message to the Lincoln administration during the Trent affair helped avert war between the United States and Great Britain, she put on black mourning which she wore for the remainder of her life. Her relative isolation after that perhaps added to her air of majesty as she became a symbol of her far flung domains encompassing a quarter of the population of the Earth.
Kipling had a fairly ambivalent attitude to the British monarchy, liking them well enough as human beings, but also recognizing the struggle that had been waged throughout English history to gain liberties. The role of British monarchs during Kipling’s life time suited Kipling: they were now out of politics and reigned but did not rule. Kipling had boundless contempt for almost all politicians, calling them little tin gods on wheels, an expression not original to him but which he dearly loved. In his Barrack Room Ballads (1892) Kipling inserted a tribute by a common soldier to the Widow of Windsor:
‘Ave you ‘eard o’ the Widow at Windsor
With a hairy gold crown on ‘er ‘ead?
She ‘as ships on the foam — she ‘as millions at ‘ome,
An’ she pays us poor beggars in red.
(Ow, poor beggars in red!)
There’s ‘er nick on the cavalry ‘orses,
There’s ‘er mark on the medical stores —
An’ ‘er troopers you’ll find with a fair wind be’ind
That takes us to various wars.
(Poor beggars! — barbarious wars!)
Then ‘ere’s to the Widow at Windsor,
An’ ‘ere’s to the stores an’ the guns,
The men an’ the ‘orses what makes up the forces
O’ Missis Victorier’s sons.
(Poor beggars! Victorier’s sons!)
Walk wide o’ the Widow at Windsor,
For ‘alf o’ Creation she owns:
We ‘ave bought ‘er the same with the sword an’ the flame,
An’ we’ve salted it down with our bones.
(Poor beggars! — it’s blue with our bones!)
Hands off o’ the sons o’ the Widow,
Hands off o’ the goods in ‘er shop,
For the Kings must come down an’ the Emperors frown
When the Widow at Windsor says “Stop”!
(Poor beggars! — we’re sent to say “Stop”!)
Then ‘ere’s to the Lodge o’ the Widow,
From the Pole to the Tropics it runs —
To the Lodge that we tile with the rank an’ the file,
An’ open in form with the guns.
(Poor beggars! — it’s always they guns!)
We ‘ave ‘eard o’ the Widow at Windsor,
It’s safest to let ‘er alone:
For ‘er sentries we stand by the sea an’ the land
Wherever the bugles are blown.
(Poor beggars! — an’ don’t we get blown!)
Take ‘old o’ the Wings o’ the Mornin’,
An’ flop round the earth till you’re dead;
But you won’t get away from the tune that they play
To the bloomin’ old rag over’ead.
(Poor beggars! — it’s ‘ot over’ead!)
Then ‘ere’s to the sons o’ the Widow,
Wherever, ‘owever they roam.
‘Ere’s all they desire, an’ if they require
A speedy return to their ‘ome.
(Poor beggars! — they’ll never see ‘ome!) Continue reading
The thirtieth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here , here , here, here and here. One of the many reasons to read Kipling is due to how much of his writing stands the test of time. A good example of this is Dane-geld written in 1911. Danegeld was a tax levied by the Kings of Wessex to buy peace with the various invading warbands of Danes in the ninth through the eleventh century. The Danegeld of course convinced the various Danes in Denmark that it was a good idea to invade England, be bought off in gold by a Saxon king and then to settle in England and repeat the process whenever money ran short. One would think that the bad consequences of giving way to such extortion should be obvious, but it is amazing how often this simple lesson has been repeated down the centuries. The Obama administration has paid Danegeld of a sort to various enemies, or would be enemies, of the US, including Iran, Russia, North Korea, thus having the US pay for trouble down the road.
Kipling is not merely to be read for amusement during an idle hour. Read carefully he often has wisdom useful for today. Here is the text of Dane-geld: Continue reading
The twenty-ninth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here , here , here and here.
Kipling had a love, hate relationship with the law and authority in general. He regarded law as necessary to the human condition, but he was too sharp an observer of the humanity not to notice that more than a few men in authority were fools, and that they manipulated laws to their advantage. In our confused times we have individuals who are stridently against laws that support traditional morality, while calling for government micro management in other areas of life that would have astounded most of the tyrants in history who lived prior to the last century. In his The Jungle Book (1894), Kipling sets forth a law code for a group, a wolf pack, that would at first blush seem completely lawless:
The Law of the Jungle
(From The Jungle Book)
by Rudyard Kipling
Now this is the Law of the Jungle —
as old and as true as the sky;
And the Wolf that shall keep it may prosper,
but the Wolf that shall break it must die.
As the creeper that girdles the tree-trunk
the Law runneth forward and back —
For the strength of the Pack is the Wolf,
and the strength of the Wolf is the Pack.
Wash daily from nose-tip to tail-tip;
drink deeply, but never too deep;
And remember the night is for hunting,
and forget not the day is for sleep. Continue reading
The cheapest and most childish of all the taunts of the Pacifists is, I think, the sneer at belligerents for appealing to the God of Battles. It is ludicrously illogical, for we obviously have no right to kill for victory save when we have a right to pray for it. If a war is not a holy war, it is an unholy one — a massacre.
G.K. Chesterton, October 23, 1915
(Rudyard Kipling was born one hundred and fifty years ago yesterday on December 30, 1865. To observe the date I am reposting this post from 2011. On all that I have written about Kipling, and that is now a considerable amount, this is my favorite piece. I would observe in passing that both Chesterton and CS Lewis, although they differed considerably from Kipling’s views on many topics, were both fans of him as a writer.)
The eighth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here and here. Kipling wrote quite a few poems during his lifetime. Some are world-famous, most are not, and some are today almost completely forgotten. The Holy War (1917) is today one of Kipling’s most obscure poems, but caused something of a stir when he wrote it in Advent during 1917.
A tinker out of Bedford,
A vagrant oft in quod,
A private under Fairfax,
A minister of God–
Two hundred years and thirty
Ere Armageddon came
His single hand portrayed it,
And Bunyan was his name!_
He mapped, for those who follow,
The world in which we are–
‘This famous town of Mansoul’
That takes the Holy War
Her true and traitor people,
The gates along her wall,
From Eye Gate unto Feel Gate,
John Bunyan showed them all.
All enemy divisions,
Recruits of every class,
And highly-screened positions
For flame or poison-gas,
The craft that we call modern,
The crimes that we call new,
John Bunyan had ’em typed and filed
In Sixteen Eighty-two
Likewise the Lords of Looseness
That hamper faith and works,
And Present-Comfort shirks,
With brittle intellectuals
Who crack beneath a strain–
John Bunyan met that helpful set
In Charles the Second’s reign.
Emmanuel’s vanguard dying
For right and not for rights,
My Lord Apollyon lying
To the State-kept Stockholmites,
The Pope, the swithering Neutrals,
The Kaiser and his Gott–
Their roles, their goals, their naked souls–
He knew and drew the lot.
Now he hath left his quarters,
In Bunhill Fields to lie.
The wisdom that he taught us
Is proven prophecy–
One watchword through our armies,
One answer from our lands–
‘No dealings with Diabolus
As long as Mansoul stands.
_A pedlar from a hovel,
The lowest of the low,
The father of the Novel,
Salvation’s first Defoe,
Eight blinded generations
Ere Armageddon came,
He showed us how to meet it,
And Bunyan was his name!_
At one level the poem is a fairly straight-forward paean to John Bunyan, the English writer who penned Pilgrims’s Progress, which every school child used to read back in days when schools spent far more time on academics and far less time on political indoctrination and fake subjects like “Consumer Ed”. He also wrote quite a few other books and pamphlets, perhaps the best known of which is The Holy War, which portrays a war for the City of Mansoul between the good defenders and the evil besiegers. I need not spell out the allegorical meaning of the work when the city’s named is rendered as Man Soul. Kipling had been a devotee of Bunyan since his childhood, and I suppose that part of his motivation in writing the poem was to pay back a literary debt. Continue reading
The twenty-eighth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here , here and here.
One frequent subject of Kipling’s poems were the rankers of the British Army. His unsentimental but affectionate look at these common men who held up the British Empire with their courage usually brings a special spark to his verse and that is certainly the case with The Young British Soldier (1892). In the form of a chant like song by a veteran soldier it provides sound advice to recruits: don’t drink bad liquor, avoid disease which is helped by not getting drunk, wear your helmet in the sun, be civil with noncoms on work details, a wife who can cook is preferable to a beautiful wife who can’t, don’t meet adultery with murder, keep calm under fire, take care of your rifle, the Martini-Henry rifle is referred to, and it will take care of you, pick off the gunners of opposing artillery and don’t be terrified of the noise of cannon fire, running from a fight is the shortest route to being killed and suicide is preferable to death by torture. I differ with the last piece of advice but I doubt if God does not have a great deal of sympathy for poor souls facing the choice of self murder or death by being cut apart by fiends. Here is the text of the poem: Continue reading
A humanitarian is always a hypocrite, and Kipling’s understanding of this is perhaps the central secret of his power to create telling phrases. It would be difficult to hit off the one-eyed pacifism of the English in fewer words than in the phrase, “making mock of uniforms that guard you while you sleep.”
George Orwell, from a review of A Choice of Kipling’s Verse
Well, the Greeks rejected austerity measures in a referendum yesterday 61% to 39%. This should mean that Greece leaves the Eurozone but I doubt it. My guess is that the powers that be in the EU, afraid that the whole Euro edifice will crash, along with their phony baloney jobs, will craft together some sort of last minute mini-bailout to keep the Greeks in the Eurozone for a bit longer, making the ultimate collapse of the Eurozone that much more devastating. What all of this portends of course is the end of an era that is much larger than what happens to a minor Mediterranean economy, or even of the European economy. We are saying farewell to the era of Let’s Pretend.
Let’s Pretend began back in the ’60’s of the last century when it became a common belief among the intelligentsia of the West that the usual rules, what Kipling called the Gods of the Copybook Headings, that had governed human affairs since the dawn of Man no longer applied. We are clearly in the end game of this rubbish on stilts as reality keeps intruding. Summoning money out of thin air eventually comes to a crashing end, welfare states eventually collapse under their own weight, free sex burdens society with kids growing up fatherless and with adults that never grow up at all, imposing a common currency on nations with separate economies, banking systems and disparate cultures is delusional, and the list of collective flights from reality could go at great length.
In this end game we have the proponents of our Let’s Pretend Culture assuring us that sex is merely a made up distinction and that marriage includes joining men to men and women to women. Rather than ushering in a brave new world, this is a dying gasp of an exhausted project of reality denial. Of course we are not the first generation to engage in such a project. The lamentable chronicle of human folly and crime is replete with examples of societies collectively taking leave of their senses for a time. However, reality always wins in the end, and the return of reality is usually attended with the shedding of many human tears and the shedding of much human blood. Continue reading
The twenty-ninth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here, here, here and here.
Although he started out his career as an ink-stained member of the Fourth Estate, Kipling had little love for the press of his day, considering journalists to being gossip mongers who always focused on the trivial as they made up their inaccurate stories. As a celebrity for most of his life, Kipling had many encounters with the press, few of them happy. In September of 1899, Kipling put his frustrations with the Press into a poem, one of fifty that were lost to History and have recently been discovered: Continue reading
When the flush of a newborn sun fell first on Eden’s green and gold,
Our father Adam sat under the Tree and scratched with a stick in the mold;
And the first rude sketch that the world had seen was joy to his mighty heart,
Till the Devil whispered behind the leaves: “It’s pretty, but is it Art?”
Wherefore he called to his wife and fled to fashion his work anew—
The first of his race who cared a fig for the first, most dread review;
And he left his lore to the use of his sons—and that was a glorious gain
When the Devil chuckled: “Is it Art?” in the ear of the branded Cain.
They builded a tower to shiver the sky and wrench the stars apart,
Till the Devil grunted behind the bricks: “It’s striking, but is it Art?”
The stone was dropped by the quarry-side, and the idle derrick swung,
While each man talked of the aims of art, and each in an alien tongue.
They fought and they talked in the north and the south, they talked and they fought in the west,
Till the waters rose on the jabbering land, and the poor Red Clay had rest—
Had rest till the dank blank-canvas dawn when the dove was preened to start,
And the Devil bubbled below the keel: “It’s human, but is it Art?”
The tale is old as the Eden Tree—as new as the new-cut tooth—
For each man knows ere his lip-thatch grows he is master of Art and Truth;
And each man hears as the twilight nears, to the beat of his dying heart,
The Devil drum on the darkened pane: “You did it, but was it Art?”
We have learned to whittle the Eden Tree to the shape of a surplice-peg,
We have learned to bottle our parents twain in the yolk of an addled egg,
We know that the tail must wag the dog, as the horse is drawn by the cart;
But the Devil whoops, as he whooped of old: “It’s clever, but is it Art?”
When the flicker of London’s sun falls faint on the club-room’s green and gold,
The sons of Adam sit them down and scratch with their pens in the mold—
They scratch with their pens in the mold of their graves, and the ink and the anguish start
When the Devil mutters behind the leaves: “It’s pretty, but is it art?”
Now, if we could win to the Eden Tree where the four great rivers flow,
And the wreath of Eve is red on the turf as she left it long ago,
And if we could come when the sentry slept, and softly scurry through,
By the favor of God we might know as much—as our father Adam knew.
There is sorrow enough in the natural way
From men and women to fill our day;
And when we are certain of sorrow in store,
Why do we always arrange for more?
Brothers and Sisters, I bid you beware
Of giving your heart to a dog to tear.
Buy a pup and your money will buy
Love unflinching that cannot lie —
Perfect passion and worship fed
By a kick in the ribs or a pat on the head.
Nevertheless it is hardly fair
To risk your heart for a dog to tear.
When the fourteen years which Nature permits
Are closing in asthma, or tumour, or fits,
And the vet’s unspoken prescription runs
To lethal chambers or loaded guns,
Then you will find — it’s your own affair —
But . . . you’ve given your heart to a dog to tear.
When the body that lived at your single will,
With its whimper of welcome, is stilled (how still!)
When the spirit that answered your every mood
Is gone — wherever it goes — for good,
You will discover how much you care,
And will give your heart to a dog to tear.
We’ve sorrow enough in the natural way,
When it comes to burying Christian clay.
Our loves are not given, but only lent,
At compound interest of cent per cent.
Though it is not always the case, I believe,
That the longer we’ve kept’em, the more do we grieve;
For, when debts are payable, right or wrong,
A short-time loan is as bad as a long —
So why in — Heaven (before we are there)
Should we give our hearts to a dog to tear?
Go here to Hot Air to read Jazz Shaw’s salute to his dog Max. There is an old tale that when Adam and Eve were cast from the garden all the animals named by Adam turned their backs on them, except for the dogs who trotted out by their side into the Wilderness. Continue reading
We are in God’s hand, brother, not in theirs.
Henry V to his brother prior to Agincourt, Henry V, Act III, Scene 6
The thirtieth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here, here, here, here and here.
Kipling, as I have often observed in this series, was not conventionally religious. Any man who could refer to himself as a good Christian atheist obviously would never qualify as being conventional in any sense in regard to faith. However, many of Kipling’s poems do deal with religion, and few more powerfully than The Answer. At first glance a brief and simple poem, it deals with immensely complicated theological questions involving death, innocence, predestination and trust in God, a poetic rendition of the same issues raised in the Book of Job.
This poem, like Job, I suspect can only be understood completely by those afflicted with grief. The temptation when disaster overtakes us in this Vale of Tears, particularly disaster not brought on by any evil on our part, is to rail against our fate and against God. This is natural, and it is always a mistake. We are the children of a loving God and ultimately our response to what befalls us in this life can only be that of Job when he stands before God:
 Then Job answered the Lord, and said:
 I know that thou canst do all things, and no thought is hid from thee.
 Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge.
 Hear, and I will speak: I will ask thee, and do thou tell me.
 With the hearing of the ear, I have heard thee, but now my eye seeth thee.
 Therefore I reprehend myself, and do penance in dust and ashes. Continue reading
Like flowery fields the nations stand
Pleased with the morning light;
The flowers beneath the mower’s hand
Lie withering ere ‘tis night.
Isaac Watts, Our God, Our Help in Ages Past
The twenty-ninth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here, here, here and here.
Kipling will always be remembered as a British patriot and a lover of the British Empire. Both of those facts are true enough, although Kipling was not blind to the faults of his nation and its empire, but Kipling also had the ability, shared by some true great artists, to step momentarily outside his time and place to make some imperishable commentary on the human condition. Kipling did it in his poem Recessional, written on the occasion of Queen Victoria’s diamond jubilee, which rather than a rah, rah celebration of Great Britain, envisages a time when the glory and power of Britain and its Empire will have passed, one with Nineveh and Tyre, and a stark warning for his British contemporaries to use the power they currently possessed responsibly, and prays to God for mercy upon them. This unexpected Jeremiad contains what I have always regarded as the most moving lines of poetry ever written by a secular poet:
The twenty-eighth in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here, here and here.
There is a curiously prophetic quality to some of Kipling’s poems. He saw the birth of the welfare states, just as we are witnessing the death throes of such states. He saw all too clearly where all this would lead. For the poem we are looking at in this post, he took as his inspiration the tale of The City of Brass from the Arabian Nights, and shaped it into a prediction of how increasing taxation to pay for welfare would end up in disaster. Kipling wrote the poem in 1909 in white heat in reaction to the so-called People’s Budget of Chancellor of the Exchequer David Lloyd George, the first British budget to explicitly call for raising taxes to redistribute wealth to establish what would become known as a welfare state:
This is a war Budget. It is for raising money to wage implacable warfare against poverty and squalidness. I cannot help hoping and believing that before this generation has passed away, we shall have advanced a great step towards that good time, when poverty, and the wretchedness and human degradation which always follows in its camp, will be as remote to the people of this country as the wolves which once infested its forests.
(How many empty promises like that have been made in the intervening one hundred and five years!) Lloyd George was ably assisted by Winston Churchill, then President of the Board of Trade, although Churchill would always reject socialism, and do so with more vigor as the years passed.
Passages in Kipling’s poem read as if they were current commentary on America in the Age of Obama:
“Who has hate in his soul? Who has envied his neighbour?
Let him arise and control both that man and his labour.”
They said: “Who is eaten by sloth? Whose unthrift has destroyed him?
He shall levy a tribute from all because none have employed him.”
They said: “Who hath toiled, who hath striven, and gathered possession?
Let him be spoiled. He hath given full proof of transgression.”
They said: “Who is irked by the Law? Though we may not remove it.
If he lend us his aid in this raid, we will set him above it!
Kipling always had a strong distrust of the power of the State and as for the politicians who wielded that power he accurately summed up most of them in the phrase: “little tin gods on wheels”. Here is Kipling’s poem: Continue reading
(I originally wrote this three years ago. It is one of several posts that I wrote, that I now suspect was God’s way of preparing me for the loss of my son, Larry. The last paragraph in the post I have found of great comfort now that I have experienced, and how I wish that cup had passed me by, the grief that Kipling knew.)
For most parents, when asked the question, “What is the worst thing in the world that could happen to you?”, the answer that comes terribly to mind is “The death of one of my kids.” Kipling faced this horror with the death of his only son, John Kipling. By all accounts, John Kipling was a bright and friendly young man. When Great Britain entered World War I, Jack, as he was known, like most young men of his generation, decided it was his patriotic duty to enlist and fight for his country. He attempted to enlist in the Navy, but was refused due to his bad eyesight. His father used ever bit of influence that he could muster on behalf of his son, and obtained a commission for his son as a second lieutenant with the Irish Guards. It should be clearly understood that Kipling did not force his son to go to war, but that rather he helped his son obtain his heart’s desire.
On his 18th birthday Jack landed in France. Six weeks later he was killed at the battle of Loos on September 27, 1915. Like so many of the dead during World War I, his body was never recovered. His parents held out some hope that perhaps he had been taken prisoner, but from the moment he was reported missing they reconciled themselves to the fact that their boy was probably dead. Their grief they kept private, befitting the dignity that used to be much more common than it is today. In honor of his son, Kipling wrote a two volume history of the Irish Guards during the Great War. I am sure Jack would have heartily approved. His son’s name is only mentioned once in the history, among the dead in an appendix, something I am sure that Jack would also have approved, since he was of a time and place that valued restraint and quiet dignity.
Kipling also wrote two poems in honor of his son. The first is entitled The Irish Guards: Continue reading
The twenty-seventh in my ongoing series examining the poetry of Rudyard Kipling. The other posts in the series may be read here, here , here , here, here , here, here, here, here, here, here, here , here, here, here , here, here, here , here, here, here , here, here , here , here and here.
Two frequent targets of Kipling’s ire over the years was Kaiser Wilhelm, who Kipling viewed as a buffoon and a menace long before World War I, and anything that smacked of socialism. In the poem An Imperial Rescript (1890), Kipling got to attack both his bête noirs when the Kaiser unveiled a program of social reform to “help” working men. I rather think the Kaiser’s heart was in the right place on this occasion, even if his head was not. Kipling viewed the plan as rubbish since most men, the acolytes of Alfred. P Doolittle (see video above) excepted, work for the well-being of their families, a well-being that he thought governments would prove ill-equipped to preserve, and therefore they would work as hard as they were able for the wife and the kids. It is an arguable point, although Kipling’s view is directly contrary to what passes for the common wisdom of our day, which could mean that Kipling might very well be correct!
Now this is the tale of the Council the German Kaiser decreed, To ease the strong of their burden, to help the weak in their need, He sent a word to the peoples, who struggle, and pant, and sweat, That the straw might be counted fairly and the tally of bricks be set. The Lords of Their Hands assembled; from the East and the West they drew -- Baltimore, Lille, and Essen, Brummagem, Clyde, and Crewe. And some were black from the furnace, and some were brown from the soil, And some were blue from the dye-vat; but all were wearied of toil. And the young King said: -- "I have found it, the road to the rest ye seek: The strong shall wait for the weary, the hale shall halt for the weak: With the even tramp of an army where no man breaks from the line, Ye shall march to peace and plenty in the bond of brotherhood -- sign!" Continue reading