All Greek to Me

Pallas (Athena) with the Parthenon

All Greek to Me

Exhibition, Rodin and the art of ancient Greece, The British Museum, 26th April to 29th July 2018; Rodin and the art of ancient Greece, publication that accompanies the exhibition, reviewed by LESLIE JONES

“…we possess intellectual and moral faculties [for whose] origin we can only find an adequate cause in the unseen universe of Spirit”, Alfred Russel Wallace, Darwinism

In Auguste Rodin’s bizarre marble and plaster bust entitled Pallas (Athena) with the Parthenon (1896), the goddess of wisdom and truth has given birth to the Athenian temple from her head. The two figures, one falling, in Lamentation on the Acropolis, sometimes known as The Death of Athens (1902?), also bespeak Rodin’s neo-Hellenism. They have collapsed onto a rock that supposedly represents the Acropolis. For “In Rodin’s day, the Parthenon represented the summit of intellectual and artistic achievement….” (quotation from Rodin and the art of ancient Greece). But not only in his day.

Rodin’s interest in the Parthenon sculptures pre-dated his first visit to the British Museum in 1881. Before 1870, he executed a superb series of sketches from casts and/or engravings of the Parthenon sculptures in the Louvre. His study of Youths preparing for the cavalcade, from the North Frieze of the Parthenon, is particularly fine. So too are the sketches of horses and men with a chariot (Parthenon North Frieze, before 1870), and of men driving cattle.

Although he never visited Greece, Rodin evidently loved the sculptures of ancient Greece. “They have been and remain my masters…”, he maintained. This exhibition is a compelling demonstration. Thus, the figure The Age of Bronze (1877) is clearly influenced by Polykleitos’ Doryphoros (or The spear-bearer), although Rodin may only have seen a Roman marble copy; likewise, by a figure from the Parthenon North Frieze, Unmounted youth preparing for the cavalcade. The curators have tellingly juxtaposed Rodin’s work with that of his mentor the sculptor Pheidias (or Phidias), who supervised the Parthenon’s construction. In the cavalcade, the horses rear hoofs touch the same base line, conveying the illusion of movement. Rodin himself had an an uncanny ability to depict motion in art, as in The Walking Man (1900),  Iris, Messenger of the Gods (1895) and Illusion; Sister of Icarus (1894-1896).

The Age of Bronze

The Kiss (1888-1898), commissioned by the French state, depicts Paolo Malatesta and Francecsca da Rimini, as featured in Dante’s Divine Comedy (Inferno). Like the two juxtaposed marble figures from the east pediment of the Parthenon (Goddesses in diaphanous drapery) it was cut from one block of stone.

In Athenian grave reliefs and other artwork, the hand supporting the head constitutes a symbol of mourning, as in the marble statue of Demeter mourning for Persephone. The Thinker (1903) may therefore have been Rodin’s reflection “on the tragic nature of the human condition” (quotation from Rodin and the art of ancient Greece, p 125).

This is the most authoritative and comprehensive exhibition of Rodin’s work since ‘Rodin’ at the Royal Academy (23rd September 2006 to 1st January 2007). The catalogue to the latter exhibition emphasised Rodin’s debt to more recent artists and sculptors, notably Michelangelo, Delacroix and Géricault, Rubens and Rembrandt. But it acknowledged the influence of “…the powerful metopes that still decorate the west pediment of the Parthenon, those entrusted by Phidias to the realist sculptors” (quotation from an 1877 review by Jean Rousseau).

Horsemen from the Parthenon Frieze

Dr Leslie Jones is the Editor of QR

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Postscript on St Paul’s “Anti-Semitism”

El Greco, St Paul

Postscript on St Paul’s “anti-Semitism”

by Darrell Sutton

In two previous papers I introduced a letter of the Apostle Paul to Christians in Rome. The letter was written in the first century AD. Some of the recipients may have been former partisans of Judaism; others of them were converted from non-monotheistic faiths. The letter was a theological tract. Paul’s observations were perceptive even where his viewpoints were not wholeheartedly accepted. However, his points of view on the beliefs of ancient Jews, and their status among other religions, have recently come under fire. One book after another asserts that he was bigoted and spurred the Christian faith in wrong directions. These published conclusions are mostly based on revised notions: contemporary scholars have superimposed modern lexical meanings on ancient ideas.

Jean-Paul Sartre published his Anti-Semite and Jew: An Exploration of the Etiology of Hate in 1944. An essay of over 100 pages, it transformed debates on attitudes toward Jews and how Jewishness could be understood. Other writers broached the subject, but few intellectuals of his day were as influential as Sartre. Biblical studies were not unaffected. Since the late 1940s, many books and papers have been issued on the topic of “anti-Semitism” in the New Testament. The analyses were rarely formed through rigorous studies of lexemes. Contexts were re-imagined and re-interpreted in accordance with the latest critical theories: sociological and psychological methodologies were employed.
The end result was a recasting of personality traits of characters affiliated with New Testament documents. Primarily the focus has been on the Pauline corpus of texts. There are a variety of consensuses among scholars today regarding him. Many modern commentators entertain the notion that Paul in fact was anti-Semitic. I disagree, and set out my reasons below. Still, it is only natural that observant Jews might feel this way. They find certain remarks by him distressing; but they are no less distressed when people of other faiths bring up the Old Testament stories of Israelites waging war in Canaan land, of brutal activities, all of which may be considered to be kinds of anti-Philistinism, anti-Hittitism, anti-Moabitism and so forth.

Jews were considered at different times to be a mutinous folk. Dislike of them among Greek and Roman cliques stemmed more from Jewish abhorrence of polytheism; and the basic misunderstandings held by other Greek and Latin speakers had to do with Jewish disdain of Graeco-Roman speech, literature and arts. Even in cuneiform and hieroglyphic texts, little can be discerned with certainty. One could hardly say most natives found them objectionable on racial grounds.

In the BC era, Old Testament texts are clear: Jewish views of surrounding peoples were connected to how inhabitants had treated Jews. Furthermore, those views were tied to various groups’ belief and behavior toward their gods. Israelites were discouraged from emulating the practices of other societies, and they did not believe that their Jewish customs were adaptations from adjacent cultures. Pauline perspectives repair this exclusivity, but they perform this task by positioning believers in Christ. Attitudes are reformed and re-established in Grace rather than in keeping with the Law.

There are a number of false presumptions, upon which the allegation of anti-Semitism” is based. Some scholars of early Christian writings, who hold to the anti-Semitic theory, share several commonalities: as a rule, and in opposition to authors of New Testament texts, they deny the inspiration of Scripture and believe the account of Jesus’ virgin birth in the Gospels to be a myth. Moreover, they deny that a God, incarnate in any man, ever lived without sin and later died a penal, substitutionary death for sinners: as a result, the resurrection passages are rejected entirely. Since so much else is untrue, Christ’s ascension and his future role as a judge of mankind’s deeds are believed to be further products of ancient imagination.

Since religious writers of antiquity typically are supposed to be essentially biased or prejudiced parties, one wonders how the scientific results of contemporary literary critics have escaped the matching claim that they too are partial. Conversely, all Pauline passages which place Jews in a bad light are adjudged by would-be literary critics to be true. Parties who disbelieve in the above dogmas still believe in the new dogma of ‘Pauline Anti-Semitism’. But the facts of the case, although they may be a matter of personal faith to some, can be inferred from a purely objective analysis of Paul’s writings.

On the other hand, textual critics found their beliefs on an entirely different basis. Except when those texts are examined within larger frameworks of Pauline literary style: for that matter the statements may be construed to be interpolations later ascribed to Paul but written-in afterward by pseudonymous authors. The notion that additions of the kind just noted were made remains doubtful, and a good critical apparatus will prove the difficulties involved in implementing them. Plus, akin to an apparatus which shows how medieval scribes tried to reshape a train of thought, footnotes in critical study-Bibles tend to display how modern commentators seek to re-envision older contexts and their assigned lexical meanings according to abstract scientific rules of interpretation.

There are new perspectives on Paul through which current scholarship re-presents his theological ideas in ways that are less repugnant to modern students of Judaism. Of countless obstacles impeding the progress and acceptance of this research outside the realms of academia stands these two details: orthodox rabbis from the 3rd century AD until now have regarded Gospel accounts of Jesus’ person and portrayals of Pharisaical tradition to be wrong; but at the same time have looked upon statements about Jews made by Paul in his mid-1st century AD epistles to be genuine, i.e., not accurate, but authentic to the Christian tradition. Similarly, Conservative and Orthodox Jewish scholars hold in reverence those rabbinical figures who communicated off-putting assertions about Jesus in the Talmud (Sanh. 43 a-b, Jesus is a sorcerer; Sanh. 107b and Sot. 47a: Jesus engaged in the darks arts and was an idolater). Those comments are normative, held to be valid and believed to have been adequately transmitted and preserved by rabbinic authority.

A cursory study of relevant statements by Paul will show that the “anti-Semitic” charge against him is baseless. However, some essential biographical facts need to be noted. Paul was a Jew, as stated in Acts 21:39 and II Cor. 11:22. He indicated his past zeal in promoting and advancing the principles of Judaism: a zeal that exceeded by far the fervent piety shown by his peers (Gal. 1:13-14). As he recorded in the Galatian passage, he was eager to resist infringements of Jewish law and tradition, even if such resistance called for violence (a modern expression of this sort of devoutness can be seen in Saudi Arabia where there are employed a group men named the Mutawwa, whose business it is to reprimand publically those who transgress specific aspects of Sharia law). Besides, Paul was given license by leading Sadducean priests of his day to thwart the rise of Christianity in nearby districts (Acts 9: 1-2; 22:4-5). So the Church of God became a target. He imprisoned numerous believers; but his transformation from being a Jew who believed that God did not have a son, into a Jew who accepted Jesus’ Sonship and Messiahship was sudden, occurring on a roadway to Damascus, Syria. Immediately he attempted to preach Christ to attendees at the local synagogue there (Acts 9:20), until the Jews there endeavored to kill him.

A few years later, Paul learned from other Jews like the apostle Peter and Barnabas who were instructed in earlier times by Jesus (Gal. 1:18). One should remember that all the apostles were Jewish. None of them ever became despisers of their kin. Their statements were not reflections of self-hatred. Nonetheless, they did lament Jesus’ death at the hands of Roman and Jewish leadership, often admitting that the Roman leader Pilate wanted to liberate Jesus, much to the consternation of the Jewish hierarchy in Jerusalem at that time (Acts 3:13).

A multitude of contemporary scholars are displeased with negative connotations in ancient texts which denigrate anybody. But the texts say what they say, and making them accessible to others is no tacit endorsement of attitudes expressed therein. Indeed, it is difficult to read of malevolent acts done in the past; but is not a close and exact scan of ancient texts the historian’s main function in the study of history? Decades ago, some folk became so offended by documented events of the past that new procedures of analysis were instituted, and these revisionary systems have paved the way to newer interpretations and conclusions. There is a problem here. If ever a bad deed was committed, any acknowledgment of the deed –whether orally or in print- does not make someone a lover or hater of the performer of the bad deed that was done. But in a scholarly world where any and all negative ascriptions are despised, and where negative adjectives are deprecated, people who periodically employ language with shades of meaning that do not positively reinforce what may be historically untrue or unnatural, are deemed “anti” this or that. Consequently, Paul is labeled a ‘hater’ because he swerved theologically from beliefs he once considered to be orthodox.

21st century readers of Christian texts must resist politically-correct ways of reading texts. It is for this reason that attempts were made decades ago to discredit New Testament documents, in order to illustrate bias wherever a system of belief obliged its adherents to subscribe to specific tenets that are now deemed unacceptable. Neither side will be pacified, no matter how many new textual revisions are made, nor versions issued. The Greek and Hebrew wording says the same thing to every literate generation. But for the benefit of readers who find the original Greek and Hebrew languages difficult of access, below are several statements by Paul and another by Peter. I use various translations. The Authorized Version is cited twice since upon its straightforward language so much vitriol has been heaped of late.

Acts 13:26-30 – here Paul is addressing a group of Jews in a synagogue in Antioch in Pisidia:

“My brothers, who come of Abraham’s stock, and others among you who worship God, we are the people to whom this message of salvation has been sent. The people of Jerusalem and their rulers did not recognize Jesus, or understand the words of the prophets which are read Sabbath by Sabbath; indeed they fulfilled them by condemning him. Though they failed to find grounds for the sentence of death, they asked Pilate to have him executed.” REB

Rom. 10:1-4 – here Paul attests to the Israelites’ status in sin, asserting that Christ’s coming subverts the importance of the ritual and rule of ancient Hebrew statutes.
Brethren, my heart’s desire and my prayer to God for Israel is, that they might be saved. “For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to everyone that believeth.”  KJV

I Thess. 2: 14-15 – here Paul offers encouragement to Greek believers who have faced very difficult persecutions since they embraced Christ.
“For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:
Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men.”  KJV

Tit. 1:13-14 – here Paul gives instructions to Titus for his pastorate on the Mediterranean island of Crete.
“This testimony is true. For the which cause rebuke them sharply, that they may be sound in the faith, not attending to Jewish fables, and commandments of men, averting themselves from the truth”. Douai Rheims

Heb. 7: 26-27 – here “Paul” affirms Christ’s eternal priesthood, stating that there is no longer any need for a [Jewish] priesthood.
“For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he [Christ] did this in offering himself once for all.”  NET

Acts 2: 36 – here Peter is addressing attendees in Jerusalem at the annual festival of Pentecost.
“Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.”  NRSV

Acts 3:13-15 – here Peter speaks in the Temple to a crowd of Jews, declaring to all aloud that they wanted Jesus to die instead of Barabbas, a murderer.
“…the God of our fathers, hath glorified his Son Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go… but ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life…”

The above verses are not full of amphibologisms (statements that can be diversely interpreted because of uncertainty a propos their grammatical constructions). A few men and women whose scholarship is influential want readers to believe that Paul’s use of Greek rendered many of his phrases’ meanings ambiguous on this topic. The verses, on the other hand, show clearly how Paul and Peter reckoned the guilt to be laid at the feet of those parties involved in Jesus’ death. No insurrection was initiated ever by either of them. Paul certainly was of the opinion that Jewish liturgy finds its completion in the atonement of Jesus: so he says “Christ is our Passover” in I Corinthians 5:7. In the interests of Paul’s theological views, I am obligated to state that the death of animals in a substitutionary way for Jewish families now was unneeded and circumcision was deemed to be unnecessary (Rom. 2:28-29). Paul’s new view, figuratively speaking, made Jesus the answer to the sin problem, not to the Jew problem, as if one never existed.

Paul was not anti-Semitic: his outlook on Jesus’ death implicated only those who participated. It was not projected onto the wider Jewish populace in Israel or in the Diaspora. Yet in his travels to synagogues around the Mediterranean Sea, Paul proclaimed the message of the Messiah to all those individuals who too were of the same elect people to whom he and Jesus both belonged. Believing as he did that Jesus was born to Jews, lived among Jews and died at the hand of Jews in a nation of thousands of Jews who heard his teaching and saw his miracles, he felt compelled to conduct an international mission to the Jews first and then to the gentile (Rom. 1:16.).

In a post-Holocaust setting it is important to be sensitive to how things are articulated, but it is not necessary to slander ancient writers whose views, although unseemly to modern tastes, have been in the public arena for millennia, but are now being cast in a different light. The New Testament also shows the antipathy of Jewish leaders too toward the Apostles in Jerusalem (Acts 8:1), in relation to Paul and his co-workers (Acts 14:4-5, 19; 16:22-23; 17:5; 18:12-13; 19:29; 21:27-30). Does this mean that each and every Jew alive round the world during that period was anti-Jewish, anti-Paul, and anti-Christian in a violent way, and yet remain so?

But it does affirm that not all Jewish persons accepted Paul’s general belief in Jesus’ assumed Messiahship and Sonship. The attacks were not based on ethnicity but driven by theological divergences. Disagreement with Paul, even heated discussions concerning Paul’s modified beliefs in God do not mean they disliked him because he was Jewish. They simply denied the validity of his historical and religious claims regarding the so-called “Christ”. Paul and Peter both understood that Romans played a role in the cruel scene of Jesus’ death. Yet neither of them is deemed by modern scholars to be anti-Italian or anti-Indo-European. The term “anti-Semitic” therefore is a misattribution to the Jews, for Arabs are Semitic too and have a Semitic heritage and language, as do the Ethiopians (descendants of Cush) who speak Amharic (definitely a Semitic speech) and a host of other dialects. Let us not forget the Chaldeans and Nestorians in Iraq, Iran, Syria etc., whose Syriac tongue also is Semitic.

These ethnic debates are skewed today. There is money to be made in this arena. And the profiteering of crusaders and publishers is observable. A few black activists still complain about the mistreatment of blacks at the hands of certain groups of whites during the era of slavery; but the activists rarely acknowledge that free blacks too owned slaves during and after the colonial era right up to Civil War times. Or that black tribesmen in Africa routinely captured and sold their brethren to whites for mirrors, silver trinkets and gunpowder etc. According to black activists, every white person was complicit. However, some points are not in dispute: black liberty eventually was won due to the help of certain whites in the Underground Railroad, because of the political courage of some whites in Congress via their articles against slavery in select newspapers and pamphlets, and owing to the spilled blood of blacks and whites who served together amid the horrors of the Civil War. The deeds of the past may be obnoxious to present day readers, but readers’ discontentment with historical events does not diminish the verity of corroborated fact.

Opinions change all the time, especially when a person returns to primary documents for study. Years of scrutinizing colonial documents and editing a few issues of a privately printed series entitled The Great American History Papers were enough to enlighten me. If one ought to read critically the transmission of old or ancient texts, the same method should be utilized when examining modern testimonies of those same texts. Post-Modernism reoriented how texts should be understood. The new interpretations have not been entirely positive. Reams of pages regularly are produced, sowing curious seeds in academic fields of study. Many of them are of varying worth, the fruit of which is visible through the plethora of theoretical explanations proffered by persons whose philological equipment is in need of repair.

Darrell Sutton is rector of the Tabernacle in Red Cloud, Nebraska, a small village in the Great Plains. He also teaches Semitic languages and edits an academic bulletin entitled ‘The DS Commentary on Books’

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The Yankee Mindset

John Brown, by Ole Peter Hansen Balling, 1872

The Yankee Mindset

By Ilana Mercer

I recently traveled to Texas to speak about South Africa, at the Free Speech Forum of  the Texas A & M University.

To travel from the Pacific Northwest all the way to College Station, Texas, without experiencing more of the “Lone Star State”, was not an option.

So, after driving from Austin eastward to College Station (where I was hosted by two exceptional young, Southern gentlemen), I headed south-west to San Antonio. There I lingered long enough to conclude:

The Republic of Texas is a civilization apart.

Ordinary Texans—from my brief travels—tend to be sunny, kind and warmhearted. Not once did I encounter rude on my Texas junket.

On the Pacific Coast, however, kindness and congeniality don’t come naturally. Washington-statists are generally aloof, opprobrious, insular. And, frankly, dour. Continue reading

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ENDNOTES, May 2018

A story from Hindu mythology

Endnotes, May 2018

In this edition: a revelation from Roussel; Elgar, choral and orchestral music, reviewed by STUART MILLSON

The music of Albert Roussel makes only the occasional appearance in British concert programmes or recording catalogues, with French 20th century music dominated by Debussy and Ravel. Yet Roussel’s works continue the shimmering, symphonic impressionism of those defining 20th-century masters – with the Gallic dry wit and nervous energy of Milhaud or Ibert also figuring in the idiomatic cocktail.

Surprisingly, Karajan recorded the Fourth Symphony with the Philharmonia in his EMI London era of the 1950s – pairing the work with Stravinsky’s Jeu de Cartes. It was arguably during this overlooked period in his recording career that the German maestro set down his most interesting and unusual repertoire, with Vaughan Williams and Britten also making an appearance. Continue reading

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Conservatives and Technology

Art Work for the film “Dune”

Conservatives and Technology

 By Mark Wegierski

[An earlier version of this article appeared in American Outlook, Indianapolis, Indiana: The Hudson Institute, vol. 5 no. 3, Summer 2002, pp. 15-16]

Many of those who demonstrate against the various international and economic summits conventionally define themselves as anarchists or radical Left. Indeed, opposition to capitalism and globalization today is said to belong to the Left. However, all too many of the protesters seem to represent little more than an incoherent, almost aimless rebellion that invariably ends in hooliganism. They pose little substantive challenge to the glibly efficient technocrats of the incipient “Brave New World”. Notwithstanding the admitted idealism and insight of some of their mentors, notably Ralph Nader, Noam Chomsky and Ivan Illich, the typical anti-capitalist activist appears to want ever more intensive “political correctness”, even more drastic social and cultural levelling, as well as some of the comforts and licentious lifestyles of the consumer society, with a global government to enforce their values. Continue reading

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Hero City

Volgograd, Stalingrad battlefield memorial

Hero City

by Bill Hartley

Russian television news regularly carries stories covering the exploits of ‘our boys in Syria’. The bombed out buildings and general scenes of devastation are a backdrop as a flak jacketed general explains the situation. On the domestic front, the dividing line between fiction and fact can be rather blurred. We’re all used to American style crime shows which end with the suspects face down, wrists handcuffed behind their backs. Evidently the Russian police have adopted this as standard procedure; the difference being that they take a TV news camera team along with them. As the suspects lie prone and handcuffed on the pavement the camera takes a leisurely sweep along the row of bodies before attempting a close up of someone’s head. The hapless suspect squirms to avoid being seen on the evening news. Still on the subject of television, the Russian station RT has a multi-screen display at Moscow airport. ‘Missed a flight, lost a general election? Then blame us, reads one screen. Another says: ‘find out who we’re hacking next’. Continue reading

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Calling Free Nations

Giuseppe Mazzini

Calling Free Nations

Stuart Millson deconstructs “Remainiac” rhetoric  

On 1stMay, the Daily Mail, the newspaper which the chattering classes love to hate, published some extraordinary despatches from the House of Lords debate on EU exit – their ‘lordships’ having inflicted the latest series of defeats on the Government’s Brexit legislation. Alongside messrs Mandelson, Heseltine and Kinnock, plus another noble peer whose only claim to fame is the manufacture and mass-sale of lager, the anti-Leave cause was spurred on by one, Lord Roberts of… Llandudno. A five-times-defeated LibDem parliamentary candidate, the noble Roberts (no relation, as far as we know, of the great Victorian/Edwardian General) compared the actions of the Prime Minister to those of Hitler. Quite apart from the fact that Mrs. May has demonstrated her liberal credentials on many occasions – her earnest belief in inclusion, in helping the “just managing” and the marginalised – the contention of Llandudno’s finest really cannot go unchallenged. Continue reading

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Beyond Left and Right

Mark Rothko, No. 14, 1960

Beyond Left and Right

by Mark Wegierski

The author grapples herein with the implications of the post-2008 financial and economic crisis. He suggests that there are difficulties with the conventional conceptions of both left and right and that we consider what the so-called “anti-system opposition” holds in common.

The U.S. government has extended over a trillion dollars in aid to the banking and financial sectors. This is a situation in which profits are private, but losses are made up by the public. This system could perhaps be called bankers’ socialism. Evidently, the financial and banking sector is quite happy to be part of the “welfare-state” gravy train.

The strictest competition continues to exist for small-businesses, however – they will not be receiving bail-outs in this increasingly difficult economic climate. Many people – especially in the private sector — are losing their jobs – and without the golden parachutes available to the highest-ranking executives. The current real unemployment rate in the United States has been estimated by some economists to be around twenty percent. Continue reading

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Leipzig in Musical History

Thomaskirche und Thomasschule zu Leipzig

Leipzig in Musical History

 Tony Cooper takes a musical heritage trip to Leipzig

Leipzig is certainly a city rich in musical history. For a start, Richard Wagner was born here. But if Wagner was closely associated with Leipzig so was Felix Bartholdy Mendelssohn and Johann Sebastian Bach, while other notable composers such as Robert Schumann and Georg Philipp Telemann worked in Leipzig and George Frideric Handel was born just a few miles up the road in Halle.

Surprisingly, though, during Bach’s lifetime he was not recognised as the great composer that he is today until a revival of interest in his music was led in the first half of the 19th century by the young Mendelssohn conducting St Matthew Passion at the age of 20 in 1829, the first performance since the composer’s death. Continue reading

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Better Orbán than Corbyn

Viktor Orbán

Better Orbán than Corbyn

by Ilana Mercer

It’s difficult to feel sorry for liberals when they reap the whirlwind that they sow.

A middle-aged woman, who campaigned against the deportation of migrants from her native Sweden, was raped by the very refugees she advocates for.

She met two Afghani teens on the street outside a bar and voluntarily accompanied them to their taxpayer-funded pad. The rest, as they say, is history.

Is the European obsession with importing Middle-Eastern men driven by horny, menopausal, Social Justice Warriors? “Bohemian witches” or “tie-dye hags”, as one risqué, Swedish, You Tube commentator calls this degenerate distaff. Continue reading

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