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Topic: The Historic Value of HUMAN Materiel  (Read 3640 times)
To Understand Everything Means To Forgive Everyone.
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Facta Infecta Fieri Nequeunt!

« on: April 20, 2007, 12:48:22 PM »

“Natural system - a contradiction in terms. Nature has no system; she has, she is life and its progress from an unknown center toward an unknowable goal. Scientific research is therefore endless, whether one proceeds analytically into minutiae or follows the trail as a whole, in all its breadth and height.”

J. W. von Goethe 1823

The question of the value of war materiel is an important one.

Dictionary.com defines 'MATERIEL' to mean   

"1. the aggregate of things used or needed in any business, undertaking, or operation (distinguished from personnel). 
2. Military. arms, ammunition, and equipment in general."

and indeed when looking at this notion of "war-materiel" (in itself a concept of war more than a mere stuff of war) one must extol the key component thereof, namely, the HUMAN COMPONENT OF WAR, the beating heart in the chest of the warrior-soldier (for a mere soldier as a soulless automaton the way the PC-obsessed Media imagines and insists the soldier must be is a FAR weaker entity than a warrior-soldier, the one who practices war as duty and a call of honor for which no sacrifice is small enough, and no task large enough, the one who takes pleasure in the killing of a worthy opponent and in attaining that holy grail of military success).

The Western mythology of heroism is a good starting point for a research into this value of “human materiel” (and it certainly applies to any war – including World War II).

The choice of Roman pagan gods of worships that were worshipped by the ancient Germanic tribesmen of the forested North (of what would some day become ‘Europe’) who were serving in the Roman military units (Herculus, Mars) along the Danube-Neckar-Rhine rivers, already foretells of the soul behind the choice – for there were plenty of other gods to choose from in the dying pantheon of Classical deities – but the Germans as Roman ‘foederati’ of Emperor Diocletian’s new northern military frontier zone were satisfied with these gods precisely because they reinforced the virtues of personal heroism and strength of valor in battle that they respected so much in their heritage. Later, when they adopted Jesus as their new god – they converted Jesus into a central Nordic god and transformed the religious mythology of Jesus’ Middle-Eastern story into one of a betrayed, righteous and honorable hero of the North (Nordic sagas), something that is well illuminated by the fact that the Western Jesus was rather depicted as a guilt-inspiring, enormously Divine noble victim of demonic foul play (symbol: Crucifix) than in the Eastern way  – as a victorious unifying being whose death on the Cross was a glorious sign of Divine Triumph over Death (symbol: ornate golden Cross). This would form the kernel of the metaphysical difference between the Western and Eastern Christianities.

This innate spiritual theme has run in the history of the West for a number of centuries and emerged in many a historic crisis to “save the day.”

For example, it was this perpetual appeal of the hero-cult that prevented the ideological consequences of the French Revolution and its dismally ineffective, destructive years before Napoleon’s takeover on September 4, 1797 (when Barras became dependent upon Napoleon’s army for survival) from destroying France. Various radical left factions from the Liberal intellectual hodge-podge like the Jacobins, Girondists, aided by the fists of the street thugs from the eastern side of Paris and their followers in other cities in France would have left France ungovernable and politically impotent had it not been for an unconscious change of course driven by the enthusiastic following FOR WAR that the armies of the Revolution were receiving from all quarters of France – ostensibly for the ideals of the Revolution – but in fact for the wordless ideas of pleasure and yearning for war and love of military leadership that Napoleon and his select retinue so effectively embodied. It was this innate warlike quality drawn from the deep past that rose for the occasion and transformed the Revolution away from an abstract intellectual concept that kills to maintain adherence to a boring ideal and into the lap of a bloody idea of war for the sake of real manifestation of warlike virtues, the thrill of battle and the love of adventure (and thus rescued the Proletarian uprising-terrified French bourgeoisie and the remnants of aristocracy).

This personal military leadership, externally loyal to the bloodless concepts fit for intellectual cowards clinging to theories in their dread of real life, but internally loyal only to the manly virtues of heroic valor in battle under the guise of a worshipped hero-cult of the Commander in charge WAS EFFECTIVELY AND VIVIDLY ILLUSTRATED, in a soulful way, by the famous German Romantic poet Heinrich Heine in his poem “Die Zwei Grenadiere” (“The Two Grenadier Guards”) written soon after the Napoleonic wars ended and designed to capture the high and soaring spirit of devotion and sacrifice felt by the ordinary soldiers serving under Napoleon’s charismatic leadership (to elucidate the deep feeling responsible for Napoleon’s successes and failures depended on so much, almost superhuman, commitment from his troops in so many different adventures):

Nach Frankreich zogen zwei Grenadier, *    Two grenadiers were returning to France,
Die waren in Rußland gefangen. *                    From Russian captivity they came.
Und als sie kamen ins deutsche Quartier, *    And as they crossed into German lands
Sie ließen die Köpfe hangen. *                    They hung their heads in shame.
Da hörten sie beide die traurige Mär: *    Both heard there the tale that they dreaded most,
Daß Frankreich verloren gegangen, *    That France had been conquered in war;
Besiegt und geschlagen das [große] Heer *    Defeated and shattered, that once proud host, --
Und der Kaiser, der Kaiser gefangen. *    And the Emperor, a free man no more.
Da weinten zusammen die Grenadier *    The grenadiers both started to weep
Wohl ob der kläglichen Kunde. *                    At hearing so sad a review.
Der eine sprach: »Wie weh wird mir, *    The first said, "My pain is too deep;
Wie brennt meine alte Wunde!« *    My old wound is burning anew!"
Der andre sprach: »Das Lied ist aus, *    The other said, "The song is done;
Auch ich möcht mit dir sterben, *                    Like you, I'd not stay alive;
Doch hab ich Weib und Kind zu Haus, *    But at home I have wife and son,
Die ohne mich verderben.« *                    Who without me would not survive."
»Was schert mich Weib, was schert mich Kind, * What matters son? What matters wife?
Ich trage weit beßres Verlangen; *       By nobler needs I set store;
Laß sie betteln gehn, wenn sie hungrig sind - *  Let them go beg to sustain their life!
Mein Kaiser, mein Kaiser gefangen! *       My Emperor, a free man no more!
Gewähr mir, Bruder, eine Bitt: *                      Promise me, brother, one request:
Wenn ich jetzt sterben werde, *                      If at this time I should die,
So nimm meine Leiche nach Frankreich mit, *     Take my corpse to France for its final rest;
Begrab mich in Frankreichs Erde. *      In France's dear earth let me lie.
Das Ehrenkreuz am roten Band *                      The Cross of Valor, on its red band,
Sollst du aufs Herz mir legen; *                      Over my heart you shall lay;
Die Flinte gib mir in die Hand, *                      My musket place into my hand;
Und gürt mir um den Degen. *                      And my sword at my side display.
So will ich liegen und horchen still, *    So shall I lie and hark in the ground,
Wie eine Schildwach, im Grabe, *                    A guardwatch, silently staying
Bis einst ich höre Kanonengebrüll *    Till once more I hear the cannon's pound
Und wiehernder Rosse Getrabe. *                    And the hoofbeats of horses neighing.
Dann reitet mein Kaiser wohl über mein Grab, *     Then my Emperor'll be passing right over my grave;
Viel Schwerter klirren und blitzen; *          Each clashing sword, a flashing lightning!
Dann steig ich gewaffnet hervor aus dem Grab - * And I, fully armed, will charge from that grave,
Den Kaiser, den Kaiser zu schützen!« *         The Emperor's, the Emperor's protector!"

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"In the beginning was the Logos, and the Logos was with God, and the Logos was God." - Gospel According To John
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