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75mm French cannon.
The French 75 mm field gun was a quick-firing field artillery piece adopted in March 1898.
Its official French designation was: Matériel de 75mm Mle 1897. It was commonly known as the French 75, simply the 75 and Soixante-Quinze (French for 75, literally Sixty-Fifteen).
Normal rate of fire - 7 rounds a minute, although in extreme it 'could' fire upwards of 24 rounds per minute. It's range was approx 8500 metres (9295 yards = 5.28 miles), and was manned by a crew of 7 men, and obviously horse-drawn.
In 1914 a Regiment d'Artillerie de Campagne (R.A.C) would consist of 3 groups of 3 batteries, comprised of 4 guns == 36 cannon, 1600 men and 1600 horses.
A Canon de 75 modèle 1897 is currently used as a Saluting gun, fielded in front of the Invalides - it fired the 21-gun salute in honour of François Hollande, recently inaugurated President of the French Republic. Depot du Musée de l'artilliere de Draguignan, 2004
In days gone by public humiliation by being locked feet first into the stocks for a day may have been an effective and cheaper remedy for petty crimes. Would it be a better punishment that prison for the recent rioters and looters in our cities? Maybe a set of these outside our football stadiums, or in the High Street?
Sati was a social funeral practice among some Indian communities in which a recently widowed woman would immolate herself on her husband’s funeral pyre. The practice was banned several times, with the current ban dating to 1829 by the British.
The term is derived from the original name of the goddess Sati, also known as Dakshayani, who self-immolated because she was unable to bear her father Daksha's humiliation of her husband Shiva. The term may also be used to refer to the widow. The term sati is now sometimes interpreted as "chaste woman". Sati appears in both Hindi and Sanskrit texts, where it is synonymous with "good wife"; the term suttee was commonly used by Anglo-Indian English writers.
ORIGN
Few reliable records exist of the practice before the time of the Gupta empire, approximately 400 CE. After about this time, instances of sati began to be marked by inscribed memorial stones. The earliest of these are found in Sagar, Madhya Pradesh, though the largest collections date from several centuries later, and are found in Rajasthan. These stones, called devli, or sati-stones, became shrines to the dead woman, who was treated as an object of reverence and worship. They are most common in western India. A description of suttee appears in a Greek account of the Punjab written in the first century BCE by historian Diodorus Siculus. Brahmins were forbidden from the practice by the Padma Purana. A chapter dated to around the 10th century indicates that, while considered a noble act when committed by a Kshatriya woman, anyone caught assisting an upper-caste Brahmin in self-immolation as a "sati" was guilty of Brahminicide.
The ritual has prehistoric roots, and many parallels from other cultures are known. Compare for example the ship burial of the Rus' described by Ibn Fadlan, where a female slave is burned with her master.
Aristobulus of Cassandreia, a Greek historian who traveled to India with the expedition of Alexander the Great, recorded the practice of sati at the city of Taxila. A later instance of voluntary co-cremation appears in an account of an Indian soldier in the army of Eumenes of Cardia, whose two wives jumped on his funeral pyre, in 316 BC. The Greeks believed that the practice had been instituted to discourage wives from poisoning their old husbands.
Voluntary death at funerals has been described in northern India before the Gupta empire. The original practices were called anumarana, and were uncommon. Anumarana was not comparable to later understandings of sati, since the practices were not restricted to widows – rather, anyone, male or female, with personal loyalty to the deceased could commit suicide at a loved one's funeral. These included the deceased's relatives, servants, followers, or friends. Sometimes these deaths stemmed from vows of loyalty, and bear a slight resemblance to the later tradition of junshi in Japan.
It is theorized that sati, enforced widowhood, and girl marriage were customs that were primarily intended to solve the problem of surplus women and surplus men in a caste and to maintain its endogamy.
Apart from the Indian subcontinent, origins of this practice have been found in many parts of the world; it was followed by the ancient Egyptians, Thracians, Scythians, Scandinavians, Chinese, as well as people of Oceania and Africa.
Sati remained legal in some princely states for a time after it had been abolished in lands under British control. Jaipur banned the practice in 1846. Nepal continued to practice Sati well into the 20th century.
On the Indonesian island of Bali, sati (known as masatya) was practised by the aristocracy as late as 1905, until Dutch colonial rule pushed for its termination.
Following outcries after each instance, the government has passed new measures against the practice, which now effectively make it illegal to be a bystander at an event of sati. The law now makes no distinction between passive observers to the act and active promoters of the event; all are supposed to be held equally guilty. Other measures include efforts to stop the 'glorification' of the dead women. Glorification includes the erection of shrines to the dead, the encouragement of pilgrimages to the site of the pyre, and the derivation of any income from such sites and pilgrims.
Another instance of systematic Sati happened in 1973, when Savitri Soni sacrificed her life with her husband in Kotadi village of Sikar District in Rajasthan. Thousands of people witnessed this incident.
Although many have tried to prevent the act of sati by banning it and reinforcing laws against it, it is still being practiced (on rare occasions) in India under coercion or by voluntary burning, as in the case of Charan Shah: a 55 year-old widow of Manshah who burnt herself on the pyre of her husband in the village of Satpura in Uttar Pradesh on 11 November 1999. Her death on the funeral pyre has provoked much controversy, as there have been questions as to whether she willingly performed the Sati or was coerced. Charan Shah had not professed strong feelings to become a Sati to any of her family members, and no one saw her close to the burning body of her husband before she jumped into the fire. The villagers, including her sons, say that she became a Sati of her own accord and that she was not forced into it. They continue to pay their respects to the house of Charan Shah. It has become a shrine for the villagers, as they strongly believe that one who has become a sati is a deity; she is worshipped and endowed with gifts.
NUMBERS
There are no reliable figures for the numbers who died by sati across the country. A local indication of the numbers is given in the records kept by the Bengal Presidency of the British East India Company. The total figure of known occurrences for the period 1813 to 1828 is 8,135; another source gives a comparable number of 7,941 from 1815 to 1828, thus giving an average of about 507 to 567 documented incidents per year in that period. Raja Ram Mohan Roy estimated that there were ten times as many cases of Sati in Bengal compared to the rest of the country. Bentinck, in his 1829 report, states that 420 occurrences took place in one (unspecified) year in the 'Lower Provinces' of Bengal, Bihar and Orissa, and 44 in the 'Upper Provinces' (the upper Gangetic plain).
WIKIPEDIA
"The crazy woman stuffed me into this purple sweater and tried to make me curl up in the big orange bowl!! I am so outta here!!"
Poor Tre had to put up w the humiliation of a giant Christmas bow tied around his neck. My sister Shawna put it on him and to my surprise he did not protest too much. With some distraction we were able to make it look like he was at peace with this obsurd "girly" thing . The peace did not last long as he turned his back to us w his pissy ears and posture of distain. hehe. That photo to come. :))
Thank you to Anna Lenebam for the use of her texture. www.flickr.com/photos/lenabem-anna/4953119821/ i think this is one of my "Go to" Textures. Always amazing Anna.
The Quest game involved many humiliating "quests." Cris' parents forgot to mention that being plastered was a pre-requisite for playing this game!
Fairly mundane things we did:
- Cris' dad did Riverdance wearing my shoes (I was afraid they were ruined!)
- Cris' mom doing the Can-Can in his dad's shoes
- presenting a non-Florida driver's license
- collecting 32 cents
Things we would have done but couldn't:
- show a woman with a piercing other than her ear. Everyone turned to look at me again. I couldn't help them. Even a woman from another team came up to and drunkenly pointed her finger and said "You! You must have something!" as though I were holding out on her! lol.
Things we did that I'm not proud of:
- Cris' mom and I rode Scott across the floor like a rowboat
- I made the saddest attempt ever to do "the worm"
- Cris' mom wore somebody's sock like a mustache
- we dressed Cris' Uncle Mike in Cris' mom's bra and painted his face with lipstick to look like a clown. He then paraded around in Cris' mom's shoes and carrying her purse.
Things we would not do:
- present a woman with three pairs of men's pants
- present a woman wearing a thong
- present a woman and a man sharing a pair of pants
- present a man with three different colored bras
Apparently we had a line we would not cross. I hope those people that won enjoy their Royal Caribbean t-shirts! :D
Dieses Dhimmi Dienstmädchen hat das Standardtraining deutscher Dienstmädchen für arabische Haushalte durchlaufen und kann
vollständig in allen Bereichen verwendet werden. Diese Dhimmi Dienstmagd ist in der erstklassigen Dhimmi Dienstädchenschule für arabische Haushalte in Duisburg ("DDarabH,Duisburg") Marzahn ausgebildet worden. Dienstmädchen der "DDarabH,Duisburg" genügen sogar den strengen Anforderungen Saudi Arabiens!
After their limp showing at Adelaide, and outright humiliation in the tour match at Hobart, England flew to Melbourne in low spirits. "They just can't seem to take a trick on this tour," said the man on the Channel 9 news, trying - and failing - to look sympathetic. But English players are at their most dangerous when their pride and places are threatened, and at Melbourne they responded with the latest in a series of overseas wins against the run of play. It took them only three days, after the first was washed out. Thousands of travelling fans made the most of the moment, though in their hearts they knew that these touring triumphs are almost always one-offs.
The key to the sudden turnaround was the late withdrawal of Alex Tudor, who had a sore hip. England had intended to use him as the fifth prong of an all-seam attack that would also include the recalled Fraser; now they had to rethink. With Such and Crawley getting the chop, Tudor's obvious replacement was Cork, the last pace bowler in the party, but he had bowled 12 wicketless overs for 76 in the débâcle at Hobart, so wicket-keeper Warren Hegg won one of the more unexpected debuts in Test history. Even on the morning of the game, he had no idea he might be playing.
Freed of the gauntlets, Stewart was able to move to his preferred position at the top of the order. But, although Taylor chose to insert, it was some time before his opposite number could get into the action. Boxing Day, one of the highlights of the Australian sporting calendar, brought a crowd of 58,000 (on a fine day, there could have been a record attendance) and almost continuous rain. When play did begin, on Sunday, McGrath made the early running, dismissing England's two other specialist openers for ducks in the first 13 minutes. Stewart responded in characteristically belligerent fashion. After a streaky start, he dominated a 77-run partnership with Hussain, which was finally broken by Nicholson, the raw, debutant fast bowler from Western Australia (replacing Miller, as Gillespie was injured; Lehmann also replaced Ponting). Ramprakash then took over as Stewart's sidekick, shepherding him to a 142-ball hundred - his first in 23 Tests against Australia - before both fell in the space of two overs. England were 202 for five and, with only Hick and the tail in reserve, they could do no better than 270 all out
Despite some varied bounce, this was not an imposing total. England's bowlers needed to work hard to keep Australia in range, and they did so - especially Gough, who regularly rated over 140 kph (87.5 mph) on the radar gun, more than any of his opponents could manage. His five wickets left Australia chewing their fingernails at tea on the second day of play, 252 for eight with only MacGill and McGrath left to partner Steve Waugh.
A classic battle for first-innings lead was in prospect, but in the event it wasn't even close. MacGill - who came in at No. 10 for Devon in the 1998 NatWest Trophy and scored nought - capitalised on Gough's tiredness, hacking the ball into the MCG's wide open spaces to reach 43, a career-best. At the other end, Steve Waugh's famous determination became cavalier improvisation - one minute he was charging the seamers, the next he was hooking airily to reach his 17th Test hundred (and seventh against England), passing Bradman's 6,996 Test runs on the way. Australia took a lead of 70, and Stewart was widely castigated for giving Waugh singles in order to get at MacGill.
In an elongated final session (the official hours of play had been extended by 30 minutes at each end to make up for the first day's rain), England lost two wickets - including Atherton, for his first Test pair - without quite wiping off the deficit. Butcher was particularly unlucky, when a full-blooded sweep lodged under the armpit of Slater, cowering at forward short leg.
The next day was believed to be the longest in Test history. First, Stewart, Hussain and Hick all reached fifty without being able to go much further. It took some MacGill-style heaves from Mullally to lift the target to 175, theoretically simple but the sort that has often turned Australia shaky. At 103 for two, those shakes were hardly visible; the bowlers weren't getting any change out of a hard-wearing pitch. But a remarkable piece of fielding from Ramprakash, who plucked a scorching pull from Langer out of the air, lifted England's spirits. Headley soon forced Mark Waugh to edge to second slip, then followed up brilliantly in a mini-spell of four for four in 13 balls. Even with Steve Waugh still hanging on grimly, at 140 for seven Australia were suddenly in danger.
Nicholson ratcheted the tension still higher, showing an assurance out of all proportion to his experience as he and Waugh took the score to 161 - 14 short of victory. At 7.22 p.m., Waugh claimed the extra half-hour, despite Stewart's appeals to the umpires to use their discretion. Because of an early tea, and the attempts to make up for lost time, England had already been on the field for three hours and 50 minutes.
Headley and Gough had more reason to object than anyone, having bowled the previous 6 overs in tandem. But, as shadows stretched across the ground, they just kept coming. Headley found Nicholson's edge, then Waugh took a single off the first ball of Gough's next over. Stewart, whose captaincy had clearly benefited from his lightened workload, was sticking to his policy of attacking the tailenders, and this time it came off: Gough fired his trademark in-swinging yorker through MacGill's defences, and hit McGrath on the toe two balls later. Umpire Harper raised his finger, ending the day, after eight hours three minutes, and the match. England had won a superb Test, and the series was not merely vibrant again, but set for a tumultuous finale at Sydney.
More and more humiliating body-searches in occupied al-Khalil (Hebron) | December 9th, 2015 | On Tuesday and Wednesday, Israeli forces bag- and body-searched virtually every male and female adult walking through or past a checkpoint in the Jaber mountain neighbourhood in occupied al-Khalil (Hebron). In the afternoon on Tuesday, Israeli forces stopped every teacher on their way home from school, forcing them to lift up their shirts and trouser-pants before being allowed to slowly approach the checkpoint where they had to endure a body-search by the soldiers. The school-children from the elementary boys school nearby were watching this humiliating process, as no-one was allowed to pass the checkpoint until all the teachers’ were patted down by the soldiers. Read more : ift.tt/1Z0GLUD - ift.tt/1NWZIFP
"It is clear to me that treading the path of felicity is the determination of the intelligent (folk) and its neglect is the heedlessness of the ignorant.
translation of a chapter from al-Ghazali’s Criterion of Action (Mizan al-‘Ammal) Ed. By S. Dunyah (dar al-Marraif Press, Cairo, 1964) pp. 194-197. Translation by Muhammad Hozien
How could someone travel this road without any knowledge of it?"
THAT SAGGINESS IN SEEKING BLISS IS AKIN TO ABSURDITY[1]
What we mean by eternal bliss is: Everlasting without demise, pleasure without effort, felicity without tragedy, prosperity without poverty, perfection without defect, and esteem without humiliation.
As a whole: Everything imagined be it a request of a petitioner or an aspiration of a yearner that is eternally forever in a manner that will not be diminished by the passage of time and extinction of generations.
Indeed, if the whole world is full of grains and a bird was to pilfer a single grain every one thousand years then the grains will be exhausted, not diminishing anything from everlasting eternity.
This then will not need any encouragement to request it nor incriminating slackness in seeking it after confirming its existence? Since every intelligent being will scurry for lesser gains than this and it will not hold him back even if the way to accomplish it is arduous, and requires leaving the worldly pleasures, and endure a multitude of hardships.
The time spent in adversity is finite and what is missed is minimal for the worldly pleasures are transitory and easily exhausted.
As for the intelligent person it is easy for him to part with petty amount in order to gain its multiple ten fold. That is why you see everyone in commerce and industry and even in the pursuit of knowledge will withstand all kinds of humiliations, poverty, hardships, and intolerable pain, eagerly desiring a gain of a pleasure in the future that is greater than what they miss at the present moment, a limited increase. How is it then that they will not leave present conditions in order to reach priceless and unlimited gains?
There is not an intelligent being in creation that is eager to gain wealth when asked to spend a dinar to wait a month in order to gain pure gold surely his ego will quickly allow him to spend it. Even though it may will be requested at that very instance, indeed that a person who will not even withstand the pains of hunger, for example, in that time period in order that he may achieve an abundant reward in the future will not be considered sane.
It may that it will not be imagined to exist in creation, even though that death is always looming and threatening over everyone and gold will not benefit anyone in the hereafter.
It may be that he will die in that month or a day after that month and will not benefit from that gold. All this will not deter his opinion in spending it for his eagerness in reaping that reward. How is it then that the opinion of the intelligent being is deceived in bearing the burden of desires in his life which is at maximum one hundred years and the reward for it is everlasting bliss?
However the reluctance of creation in following the path of felicity is due to their lack of conviction in the final day. For even the deficient intellect will quickly judge to go on the path of felicity over one with complete intelligence.
[1] Being a translation of a chapter from Abu Hamid al-Ghazali’s Criterion of Action (Mizan al-‘Ammal) Ed. By S. Dunyah (dar al-Marraif Press, Cairo, First Edition, 1964) pp. 180-181. Translation by Muhammad Hozien.
In his famous autobiography, The Deliverer from Error, al-Ghazālī reconstructs the way the science of ethics is supposed to have developed. Al-Ghazālī contends that the philosophical ethics taught by the Arabic Aristotelians necessarily depends upon prior revelations handed to religious aspirants of a vaguely Sufi stamp. Al-Ghazālī’s argument is reminiscent of similar ones made in late antiquity; I maintain, however, that for al-Ghazālī the point bears added systematic significance. Given the central position held by the purification of the soul in al-Ghazālī’s conception of true religion, he can hardly admit that the philosophers should have discovered independently any of the philosophical ethics al-Ghazālī himself espouses. It is the supernatural power of prescribed ritual acts that ultimately allows al-Ghazālī to maintain the superiority of religiously predicated ethics. Leaving aside Ghazālī's ethics of character, the article examines his treatment of the ethics of action in Iqtiṣād, Iḥyāʾ and Mustaṣfā and finds a consistent theory. The ethical meaning of wājib is defined as "necessary for an agent's interest." The main interest for man is personal salvation. Al-Ghazali, who lived in the eleventh century of the Christian era, was one of the greatest Muslim thinkers. He had an encyclopaedic knowledge and wrote a great number of "books on many subjectsj ethics, Islamic jurisprudence, theology, metaphysics and logic. Ethics occupied a central position in his thought. He set forth his ethical views in many books according to the need and interest of various categories of his readers. Since his thought developed through several stages, the books he wrote including those on ethics are usually divided in accordance with these stages. They have been arranged chronologically by such scholars as Maurice Boyges, W. Montgomery Watt, George F. Hourani, ^Abd-ar-Rahman Badawl and Farid Jabre. The creative part of al-GhazalPs life may broadly be divided into two phases, the early period and the later period which began from his conversion to Islamic mysticism (sufism). His ethical works belonged to both periods and are coloured with their characteristics. There is disagreement on the authenticity of some of the works attributed to al-Ghazali, Some ethical works ascribed to him as of the later period of his life are of doubtful authenticity in their entirety, while some ethical works of both periods are shown to be spurious only in part. Some ideas in an ethical work of a moderate size of the earliest period or, more accurately, of the transitional period, are regarded as superseded by those set forth in his later works. In view of these established facts regarding al-Ghazall's works on morals, any study of them which does not take these facts into consideration may not "be regarded as revealing the truth about him in its entirety. Such a study misleads readers and scholars with regard to al-Ghazall and engenders various theories of his life. Unfortunately, all of the very few studies hitherto made on his ethics are partly based upon the unauthentic books, unauthentic parts of books and the books containing the superseded ideas, as they are also based upon the authentic books. Besides thtis mixing the non- Ghazalian or superseded Ghazalian ideas with the genuine Ghazalian teachings, they often failed to investigate the basic moral principles which are explicit or implicit in his teaching and also to give as complete a description of it as possible in the length of a book. They are unsatisfactory on various other accounts also. Therefore, there is a need for a study of his ethics which is based only upon those ethical works which all the scholars have accepted as authentic and which have not been superseded by others. Such a study should give readers a true knowledge and understanding of this great man and of his thought concerning moral problems. The present work is an effort to meet this need. It is a new approach to the study of al-Ghazsli's ethical theory for it seeks to present this theory in a reasonably complete form "by drawing only upon materials from Ms genuine works or genuine parts of works which have not "been superseded. Among the works of the earlier period, therefore, Mizan al-rAmal (Criterion o f Action) is discarded altogether; (reference to it is made in a few places only for the sake of comparison). Out of the large number of the ethical works of the later period whose authenticity has "been generally accepted, almost a score is selected to constitute the basis of the present study, since to make use of all Ms works would be impossible in a limited period of time. Efforts are also made in tMs work to bring to light the principles of al-Ghazalis ethics. Sometimes it has been found necessary to enquire into the sources of his inspiration and ideas. This study, however, does not seek, except very rarely, to determine the influence of al-Ghazali's ethics upon the subsequent development of ethical thought in Islam or in Christianity - a task which may form the subject-matter of a separate study.
ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.640142
THAT THE ROAD TO FELICITY IS KNOWLEDGE AND ACTION
(p. 194)
If you say: "It is clear to me that treading the path of felicity is the determination of the intelligent (folk) and its neglect is the heedlessness of the ignorant.
How could someone travel this road without any knowledge of it?
How could I know that knowledge and action are the path [to felicity] in order to tread upon it?"
You have two ways of knowing it:
First, one that is agreeable to the prior methodology, and it is that you should consider what the three groups agreed upon.
Indeed they were united in [the belief] that success and salvation will not be achieved save by knowledge and action together.
They have agreed that knowledge is nobler than action. It is as though action is its achievement. Knowledge steers action to arrive at its destination.
Allah, the Most High, states:
{To Him pious speech rises, And the righteous action advances it higher}
The pious speech is known through study of knowledge. It [pious speech] is what is elevated and falls in place. Action is like a servant; it elevates and bears it. Indeed this is a remark pointing to the prestige of knowledge.
(p. 195)
The teaching of the first group who are the ones that subscribe to the first definition of the literalist who link salvation with knowledge and action. Proving this is beyond enumeration.
The majority of Sufis and philosophers who believe in Allah and The Final Day are all in agreement that felicity is reached through knowledge and worship, even though they differed in its mode.
Their differences are in the minute exposition of knowledge and action. The suspension (of action) in light of this [above mentioned] agreement is imbecility.
Whosoever is overwhelmed by an ailment and the consensus of medical texts and consultations, with their varying specialties, state that the cure for the malady is a "cold cure".
The abstention (from taking the cure) by the patient is a stupidity in his intellect. Indeed, it is a requirement of intellect to initiate the measures [of taking the cure].
Indeed, he may then find [an independent] means; until that is realized, not by imitating the masses on the contrary by verifying the true reality of the malady and the ways that are valid for its cause to be cured. He will then rise with clear vision if he searches, becomes independent, surge above the perigee of imitation (mimicry) and compliance to the apogee of scrutiny.
The Sufis and other groups claim that it is possible to reach the realization [of that station] with cognition and verification.
Not realizing the reality of death is the removal of the instrument from useful function to the annihilation of the user. Knowing that the felicity, delight and repose are attaining its distinctive perfection
Knowing the distinctive perfection of humanity is the realization of the reality of rationals for what it is, not by what is illusionary and sensible, which it has in common with animals.
(p. 196)
Knowing that the soul itself is thirsty for it, [knowledge and action], and by its nature, has prepared for it. What distracts the body is overwhelming afflictions and its occupation with carnal desires. However, he may destroy and over power those desires and free himself from its servitude and bondage.
If he has devoted (himself) to contemplation and meditation in the majesty of the heavens and earth, indeed in contemplating the marvels of what is created in himself then he would have attained his personal [level of] perfection.
Indeed, then he would be blissful on earth for there is no significance of felicity save for the soul's attainment of its potential perfection; even though the levels of perfection are countless.
However, he will not feel that delight so long as he is in this world prohibited by senses, illusions, and afflictions of the soul. [The situation is] similar to the person who was presented with a savory dish but his taste buds are numb and [numbness] dissipates then he will sense the ultimate delectation.
Death is like the dissipation of anesthetizing for I have heard from elite Sufis, saying that the advanced student to the way of Allah will perceive paradise while he is on Earth and that the loftiest Firdaws is within his heart if he would only attain it.
Its attainment is by freeing oneself from the trappings of the world and the placement of all his effort in contemplating divine matters until the divine revelation is clearly manifested to him.
This is achieved when his soul is purified from these [earthly] defilements. The attainment of this station is true felicity. Action is the aid in its fulfillment.
Those are a group that claimed gnosis by knowledge and action towards felicity. What they have said is sound and, they claim, will not be known except by struggle and devotional exercises.
As Allah most high has stated:
{and those that struggle in Our path We will guide them to Our path}
Your only path is to struggle and dedicate yourself to the cause; conceivably the reality of the situation will be manifested either by negation or substantiation.
It is enough [proof] for you to embark on knowledge and action. The consensus of the three [groups] is [enough], if your aim of the question is not argumentative. Indeed, if your aim is the achievement of success, just like the ill who seek a cure, not disputation. If you seek it with the consensus of various classes of medical experts.
The Armistice Clearing at Compiègne: Memorial Hall.
1940 -- and the German delegation enters the railway carriage prior to signing of the French surrender.
French delegates:
Général HUNTZIGER
Mr Léon NOEL
Général BERGERET
Vice amiral LE LUC
German delegates:
Chancelier HITLER
Maréchal KEITEL
Maréchal GOERING
Amiral RAEDER
Ministre Rudolf HEISS
Ministre VON RIBENTROP
Général VON BRAUTCHICH
Général JODL
William Shirer was making a name for himself as he gathered stories close to the heart of the Nazi regime. Now he scored a considerable scoop by witnessing the French surrender in Hitler’s carefully choreographed ceremony.
"…It is now three three twenty p.m. and the Germans stride over to the armistice car. For a moment or two they stand in the sunlight outside the car, chatting. Then Hitler steps up into the car, followed by the others. We can see nicely through the car windows.
Hitler takes the place occupied by Marshal Foch when the 1918 armistice terms were signed. The others spread themselves around him. Four chairs on the opposite side of the table from Hitler remain empty. The French have not yet appeared. But we do not wait long. Exactly at three thirty p.m. they alight from a car. They have flown up from Bordeaux to a near-by landing field. …Then they walk down the avenue flanked by three German officers. We see them now as they come into the sunlight of the clearing.
…It is a grave hour in the life of France. The Frenchmen keep their eyes straight ahead. Their faces are solemn, drawn. They are the picture of tragic dignity. They walk stiffly to the car, where they are met by two German officers, Lieutenant-General Tippelskirch, Quartermaster General, and Colonel Thomas, chief of the Fuhrer’s headquarters. The Germans salute. The French salute. The atmosphere is what Europeans call “correct.” There are salutes, but no handshakes.
Now we get our picture through the dusty windows of that old wagon-lit car. Hitler and the other German leaders rise as the French enter the drawing-room. Hitler gives the Nazi salute, the arm raised. Ribbentrop and Hess do the same. I cannot see M. Noel to notice whether he salutes or not.
Hitler, as far as we can see through the windows, does not say a word to the French or to anybody else. He nods to General Keitel at his side. We see General Keitel adjusting his papers. Then he starts to read. He is reading the preamble to the German armistice terms. The French sit there with marble-like faces and listen intently. Hitler and Goring glance at the green table-top.
The reading of the preamble lasts but a few minutes. Hitler, we soon observe, has no intention of remaining very long, of listening to the reading of the armistice terms themselves. At three forty-two p.m., twelve minutes after the French arrive, we see Hitler stand up, salute stiffly, and then stride out of the drawing-room, followed by Goring, Brauchitsch, Raeder, Hess, and Ribbentrop. The French, like figures of stone, remain at the green-topped table. General Keitel remains with them. He starts to read them the detailed conditions of the armistice."
William Shirer was not supposed to be at the site of the Armistice at all, all other foreign journalists had been sent back to Berlin. Shirer had the help of a German unsympathetic to Hitler to get to the site and to witness the proceedings. He went on to outwit the Germans who permitted him to make a recorded radio broadcast of the Armistice terms, that they insisted would be played only after the Germans had made their own broadcast. In a spectacular scoop he managed to get a live link to CBS while he was in the studio waiting to make the recording, persuaded the engineer present that he had permission to do this, and broadcast the news a full six hours ahead of the Germans.
Japanese officers surrendered their swords as a public humiliation. These two swords (on mount) were surrendered by the Japanese generals commanding the Air Army in Malaya and the Air Division in Burma to New Zealander Air Chief Marshall Sir Keith Park, Commander-in-Chief Allied Air Forces South East Asia, at the formal surrender ceremony in Singapore on 12 September 1945.
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