Author Archives: Joel

Liberating Slave Labor Camps

From Victory ’45: The End of the War in Eight Surrenders, by James Holland and Al Murray (Grove Atlantic, 2025), Kindle pp. 135-136:

The 3rd Infantry Division might have been first to Berchtesgaden, first to be able to crawl over the Berghof and first to reach the dizzy 6,000-foot heights of the Kehlsteinhaus, but they were not allowed to remain for long. Colonel Heintges had expected to be there for at least a week, but the following day the 506th Parachute Infantry Regiment reached the town, part of the 101st ‘Screamin’ Eagles’ Airborne Division, and much to Heintges’ disappointment the Cottonbalers were relieved, while Leclerc’s men moved in on the Obersalzberg.

Yet while capturing Nazis and vast numbers of German troops was very much the Allies’ ongoing mission and a key part of securing Germany’s surrender, so too was liberating the astonishing number of concentration and forced labour camps. Nordhausen, a vast slave labour camp that fed workers into the Mittelbau-Dora factory where the V-2s had been manufactured, had been liberated on 11 April. The stench had been so bad that the American and British liberators had nearly all started vomiting. Buchenwald had been liberated the same day. A few days later, on 15 April, British troops had reached Bergen-Belsen, where tens of thousands of Jews had been left to starve. The arrival of Allied troops at these places of human degradation, misery and death was a watershed moment. Most found it hard to comprehend that fellow humans could be treated with such untold cruelty. Photographs and film footage of skeletal survivors, but also of piles of dead between the disease-infested huts, were quickly shown around the free world and prompted understandable feelings of shock, outrage and, of course, revulsion against the people responsible for this. It was hardly surprising that feelings towards the Germans hardened further; the enemy had continued fighting long after Germany had lost the war. Needless lives had been lost. Anger had already been rising among Allied troops, who saw no reason why they should risk their lives in this pointlessness. Now they were coming across scales of inhumanity that few could comprehend. Anger, disgust, horror and diminishing compassion for a subjugated enemy were the feelings aroused in many of the liberators.

And there were just so many camps. Every day Allied troops reached another, invariably presaged by the noticeable absence of birdsong and the rising stench that filled the air. On 4 May, the same day that Lieutenant Sherman Pratt and his men reached the Obersalzberg, it was the turn of the 71st ‘Red Circle’ Infantry Division. In sharp contrast to the battle-hardened 3rd Infantry Division, the 71st was one of the newest units to arrive in the ETO, landing in France only on 6 February 1945 and not heading into combat until early March. They’d seen plenty of action since then, however, and done well too, first attached to Patch’s Seventh Army and then moved to join Patton’s Third Army as it swept on into Austria and Czechoslovakia on the northern flank of 6th Army Group. And it was into Upper Austria, on the road to Hitler’s home city of Linz, that the Red Circle Division came across the horrifying site of Gunskirchen Lager.

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Forging Ahead for the Postwar

From Victory ’45: The End of the War in Eight Surrenders, by James Holland and Al Murray (Grove Atlantic, 2025), Kindle pp. 52-54:

While, on the face of it, Wolff appeared to be one step ahead of Kaltenbrunner in his contacts with the Allies, the RSHA chief had been stockpiling immense amounts of cash for a post-war world in which money could well buy him out of trouble. Twenty miles north-west of Bolzano, down a long Alpine valley, lay Merano, a small spa town popular before the war for its mountain sports, which had been home to a number of Jews, most of whom had since been arrested and deported. Since early the previous year, it had also been the headquarters of an outrageous money-laundering operation. In fact, there were warehouses next to Merano’s racecourse now stuffed with boxes full of counterfeit British and US banknotes.

The location of Merano – between Innsbruck and Austria to the north, Switzerland to the east, and with Verona, Lake Garda and Bologna all as local satellites – made the town the ideal place from which to run a money-laundering operation. To launder money, the ability to distribute it and spread it to the four winds was essential, but equally important was to keep the enterprise away from too many prying eyes. Kaltenbrunner was mostly in Berlin, but Merano was surrounded by mountains and isolated. Here another of his creatures could mastermind the entire operation with comparative impunity.

Forging British banknotes had originally been devised by the SD back in 1940, although the counterfeiters initially struggled and by the time of Heydrich’s assassination in Prague in June 1942 the operation had already been wound down. Under Kaltenbrunner, however, counterfeiting British notes was revived as Operation BERNHARD. The aim was no longer to flood the British economy but rather to use the money to finance secret intelligence operations. And this time the counterfeiters were of an entirely higher calibre: Jewish prisoners at Sachsenhausen concentration camp to the north of Berlin who were superb at the art of forging banknotes. By 1943, some 140 prisoners were producing tens of millions of pounds’ worth of notes from six flat-bed printing presses. By May 1944, Kaltenbrunner ordered them to start producing US dollars as well, not exactly for intelligence operations but for his own personal use, whether that might be a last stand in the Alpine redoubt – certainly his cover story – or, more realistically, to accumulate a vast private fund for a rainy post-war day.

Running the laundering of this extraordinary counterfeiting operation was another unscrupulous rogue called Friedrich Schwend, part of the mosaic of corruption, criminality and deceit that marked the Nazi regime. Like Kaltenbrunner, Schwend had been only too willing to cast ideology aside in favour of looking after number one and was proving adept at adapting his skills to self-preservation. Schwend was thirty-eight, a former pre-war car engine salesman and a smooth-talking charmer who had been working for the Abwehr, the Wehrmacht’s intelligence service – rather than the SS-run RSHA – at the start of the war. Repeatedly getting himself into trouble, he was caught out by his superiors selling unauthorized but bogus German U-boat plans to the British for cash, captured by Italian secret intelligence agents, turned back over to the Germans at the Brenner Pass and flung in prison at Klagenfurt in the Austrian Alps.

Kaltenbrunner learned about Schwend from none other than Wilhelm Höttl, who suggested this canny rogue as just the man for overseeing a money-laundering operation. That Schwend had fallen foul of the Abwehr was no disqualification for working for Kaltenbrunner; quite the opposite, in fact. Releasing Schwend from his incarceration, the RSHA boss instructed him to run the entire laundering operation of forged banknotes, giving him, frankly, astonishing levels of latitude so long as he successfully and swiftly spread the notes as far and wide as possible. Incredibly, Schwend even negotiated for himself a 33.33 per cent cut of every pound sterling he brought into circulation.

In very swift order, Schwend established his small operation under the entirely fake name of ‘Stab. 4 Deutsches Panzerkorps’, initially at Abbazia and Trieste before realizing that Merano offered a considerably better, more discreet location. Taking over the Schloss Labers, a grand – but not too grand – villa perched among vineyards on a hill overlooking the town, and protected by a small squad of SS police troops, Schwend got down to building a fortune. With the forged notes he bought houses, hotels, ships, cars and shares in a number of companies. Some of it was used for bribes and he also sent plenty to vaults in Zurich. He developed a dense network of couriers and agents, including Jews. Jack Van Herten, for example, was a Dutch Jew operating under the cover of the International Committee of the Red Cross. In reality, he was smuggling Jews to the Middle East but at the same time passing on laundered money for Schwend. And Schwend also took over those warehouses at the Merano racecourse, hiding counterfeit notes in race boxes that were then distributed to Holland, France, Denmark and elsewhere. It was a huge operation and Schwend was making millions. But Kaltenbrunner was making even more. And right under the nose of the Höchster SS und Polizeiführer in Italy, Karl Wolff.

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Prominenten, VIP Nazi Hostages

From Victory ’45: The End of the War in Eight Surrenders, by James Holland and Al Murray (Grove Atlantic, 2025), Kindle pp. 67-68:

Kaltenbrunner, meanwhile, had also decided that hostages might offer a little bit of leverage in these days of the crumbling Third Reich. Throughout Germany were a number of high-profile prisoners, Prominenten, as they were termed. At the beginning of April Kaltenbrunner drew up a list of 139 men, women and children and ordered them all to be brought together. They were of seventeen different nationalities: there were Germans, French, British, Soviets, Czechs, Danish, Italians, Hungarians and even Greeks among them. They included the former French Prime Minister, Léon Blum, Admiral Miklós Horthy of Hungary, Colonel ‘Mad Jack’ Churchill, a British Commando officer, and even General Franz Halder, the former Chief of Staff of the German Army and the architect of the Blitzkrieg in the west back in 1940. General Georg Thomas, the former head of the Economic Department of the OKW, was also on the list, as were a number of those now categorized as Sippenhaft – family members of disgraced Germans, such as the wife and children of Claus von Stauffenberg, the man who had attempted to assassinate Hitler the previous July.

It was an astonishingly eclectic bunch of VIP prisoners, now brought together by Kaltenbrunner. They were to be sent first to Innsbruck and from there to South Tyrol, where they would be hidden away in a remote mountain resort and guarded by the SS. And from there they could be used as a bargaining chip under the threat of execution, which, if necessary, Kaltenbrunner fully intended to carry out.

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Path to Unconditional Surrender

From Victory ’45: The End of the War in Eight Surrenders, by James Holland and Al Murray (Grove Atlantic, 2025), Kindle pp. 9-12:

Roosevelt’s call for unconditional surrender accepted the challenge that Hitler now offered the world. It acknowledged that there could be no negotiating with the Nazis. Ten years of the Nazi regime had shown that with crystal clarity: the bad faith that Hitler had exhibited in the 1930s, blazing his way through the Versailles settlement while the West dithered about his intentions; his betrayal of his Soviet ally; the total disregard for human life, for institutions, the repression of so many, and the grotesque ideology that was the evil counterpoint to the ideals Roosevelt had proposed in the Atlantic Charter. Everything Hitler and the Nazis had done and stood for told Roosevelt there could be only one outcome in this war: the complete, total and unconditional surrender of Germany. The irony was that within Nazism, a core aim, a bitter principle, was to avoid any repetition of the end of the First World War. The myth of betrayal, the so-called ‘stab in the back’ of 1918, could never be allowed to gestate and fester in Germany again. Unconditional surrender would ensure that it did not, that this time the war would come to the centre of the Reich, to Berlin, to the Reichstag, to within mortar range of the Führerbunker; that however the Allies chose to fight following the Casablanca Conference, the end of this war would be nothing like 1918. The generals would not be allowed to blame politicians, capitalists and unseen dark forces such as religious minorities. Ulysses S. Grant’s defeat of the Confederacy forces at Donelson in 1862 would come to the Brandenburg Gates.

The announcement that the Allies would be pursuing unconditional surrender was made by President Roosevelt at Casablanca without prior consultation on the morning of 24 January. The President, sat beside the Prime Minister, Winston Churchill, on the lawn of his villa, smiled benignly for the fifty pressmen assembled cross-legged like schoolchildren before them, waiting for their remarks at the conclusion of the ten-day conference. Roosevelt spoke first, reading from notes. ‘The elimination of German, Japanese and Italian war power’, he said in his precise, patrician and clipped East Coast accent, ‘means the unconditional surrender by Germany, Italy, and Japan.’ He paused for a brief moment then added a caveat. ‘That does not mean the destruction of the population of Germany, Italy or Japan,’ he continued, ‘but it does mean the destruction of the philosophies in those countries which are based on conquest and the subjugation of other people.’

Roosevelt later claimed that the phrase had just ‘popped into my mind’; Churchill was certainly wrong-footed by it, although he immediately supported the President. Yet while the announcement of this war-changing policy might have been unrehearsed, the two men had discussed it beforehand; Churchill had even written a long memo to the British War Cabinet four days earlier in which he specifically told them he and Roosevelt were anxious to announce their intention of pursuing unconditional surrender. FDR had also discussed the issue in Washington ahead of the conference. The President’s son, Elliott, even recalled Churchill making a toast to ‘unconditional surrender’ at a dinner ahead of the press conference that Sunday. Sitting there, in the sunshine of that warm January day in Morocco, Roosevelt may have told the press that his policy was the same as General Grant’s at Appomattox in 1865, but he was far from being the only person in the American establishment familiar with Civil War history, and besides he had misremembered Grant’s victory at Donelson.

All of this was neither here nor there, of course. The world now knew that the Allies would only end the war against the Axis Powers when they accepted unconditional surrender. Arguments raged at the time and have done so ever since about whether such a policy was too rigid and whether, ultimately, it extended the war longer than necessary. But by demanding unconditional surrender the Allies were offering moral clarity in clear political terms; it forged the Allies in agreement, and spared them the complications that trying to treat with Vichy France had thrown up. It was definitive yet at the same time vague: a plain demand that was short on detail but heavy with intent. Unlike the Fourteen Points President Woodrow Wilson had proposed back in 1919 – which had come to little – there were no matters of argument to engage with and twist, no promises made that could be misinterpreted or regurgitated at a later date. The Germans, the Japanese and the Italians must surrender, without any conditions whatsoever.

Then the Allies would dictate terms.

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Not the End of Faroutliers Yet!

I want to express my profound gratitude and appreciation to the doctors, nurses, technicians, and orderlies of Wojewódzki Szpital Zespolony w Kielcach for saving my life during my sudden blogging hiatus this month. I was experiencing a variety of symptoms of my body shutting down: extreme fatigue, loss of appetite, loss of weight, short-windedness, etc. My wife booked me a general checkup at a private clinic, who referred me immediately to the emergency room of the top provincial (voivodal) hospital when they saw extreme atrial fibrillation in my EKG. My heart was not pumping enough blood into the rest of my body.

One of the senior triage nurses that welcomed me became my guardian angel. She could speak in tongues! She had worked abroad in Ireland and spoke very fast and fluent English. She explained what I could expect in the busy Cardiology and Electrotherapy Ward, and during each of her shifts, she would come by and tell me what their findings were and what to expect next.

They first checked my heart with EKGs and tomography, and got my heartrate under control with a panoply of drugs that I am now taking at home. I could see my BP finally begin to rise from low systolic 55 until it broke 100. (My typical BP used to be ~120/70.) I began predicting my temperature and BP in Polish numbers. My appetite quickly revived with the hearty but healthy Polish hospital fare served from a roll-around field kitchen.

The least pleasant task was last, downing 3 liters of laxative-laden water before 10 pm, and one more liter after 5 am to prepare for my colonoscopy the next morning. After that procedure I underwent an extremely painful gastroscopy, without anesthesia in either procedure. They were both critical steps in my diagnosis. After a night to recover, I was discharged the next day, with a full hospital record of every assessment, measurement, dosage, or procedure, all in Polish.

I came home with a much lighter heart, an appetite intact, a long list of pharmaceuticals, and a much rosier outlook as the days finally begin to lengthen! I’ll try to follow up with a few lighter-hearted impressions of this foreigner’s week in a Polish hospital ward.

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W. E. Clarke’s Misspent Sunday

From The Misspent Sunday, by W. E. Clarke, in Robert Louis Stevenson: Interviews and Recollections, ed. by R. C. Terry (Palgrave Macmillan, 1996), pp. 164-169:

Abstract: From ‘Robert Louis Stevenson in Samoa’, Yale Review, X (Jan 1921) 275–96. The Reverend William Edward Clarke (1854–1922) was the London Missionary Society’s representative in Samoa. About as knowledgeable a mentor as Louis could have hoped to meet, Clarke knew the people and their customs well, and took the new arrival around schools and communities on the island. A simple, devout man, Clarke had to keep Stevenson up to the mark where Sunday worship was concerned. For his part Stevenson, the one-time agnostic, probably benefited from Clarke’s practical Christianity. Louis wrote of Clarke: ‘A man … I esteem and like to the sole of his boots. I prefer him to anyone in Samoa, and to most people in the world’ (quoted in Field, This Life, 332). When Louis lay dying, Clarke was at his side. He accompanied the cortège to the burial place on Mount Vaea and recited Louis’s own prayer at the interment, part of which reads: Bless to us our extraordinary mercies; if the day come when these must be taken, have us play the man under affliction. Be with our friends; be with ourselves. Go with each of us to rest; if any awake, temper to them the dark hours of watching; and when the day returns, return to us, our sun and comforter, and call us up with morning faces and with morning hearts — eager to labour — eager to be happy, if happiness shall be our portion — and if the day be marked for sorrow, strong to endure it.

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RLS, Missionaries, and Chiefs

From Storyteller: The Life of Robert Louis Stevenson, by Leo Damrosch (Yale University Press, 2025), Kindle pp. 625-628:

Westerners took pride in bringing faith to the heathen in the Pacific; that was often invoked as their principal justification for being there. By the Stevensons’ time, missionaries were ubiquitous, distributed variously by denomination depending on the region. Maps were published that indicated the predominant territories of Catholics, Congregationalists, United Presbyterians, Free Church of Scotland, Wesleyans, Baptists, and Mormons. In Samoa a minority were Catholics, but the dominant group was the “L.M.S,” the interdenominational London Missionary Society.

During the cruises on the Casco, Equator, and Janet Nicholl, Louis had formed a negative view of missionaries as moralistic bullies, but in Samoa he got to know a number of them well and gained great respect. They were less dogmatic theologically than he had been led to expect, and in fact took a deep interest in native beliefs and did pioneering work in ethnography. They knew and understood the people much better than foreign bureaucrats did, who didn’t bother to learn the language and were regularly rotated in and out of Samoa.

In 1892 Louis told a journalist, “Missions in the South Seas generally are far the most pleasing result of the presence of white men; and those in Samoa are the best I have ever seen.” He especially admired William Clarke, who had mistaken the family for traveling entertainers when he first saw them on the Apia beach. Louis wrote to Colvin, “The excellent Clarke was up here almost all day yesterday, a man I esteem and like to the soles of his boots; indeed, I prefer him to any man in Samoa and to most people in the world.”

Many of the missionaries were fluent in Samoan, and one of them, who gave Louis regular lessons, recalled that Louis “thought the language was wonderful. The extent of the vocabulary, the delicate differences of form and expressive shades of meaning, the wonderful varieties of the pronouns and particles astonished him.” The point is striking: he liked language to be complex.

The division between Catholics and Protestants was evident but not hostile, and there were adherents of both at Vailima (the Catholics were known as Popies). Louis’s closest missionary friends were Protestants, but he was fond of Catholic priests as well. “He had a special admiration,” Graham Balfour said, “for the way in which they identified themselves with the natives and encouraged all native habits and traditions at all compatible with Christianity.” Also, he enjoyed speaking French with them.

At one point Louis’s friend Adelaide Boodle wrote from Bournemouth to say that she was considering a trip to Samoa but had been urged to avoid places that had no Anglican clergy, presumably because she wouldn’t be able to take Communion in the authorized way. Louis replied, “Christ himself and the twelve apostles seem to me to have gone through this rough world without the support of the Anglican communion. I am pained that a friend of mine should conceive life so smally as to think she leaves the hand of her God because she leaves a certain clique of clergymen and a certain scattered handful of stone buildings, some of them with pointed windows, most with belfries, and a few with an illumination of the Ten Commandments on the wall.”

As Louis had discovered in Tahiti, islanders might embrace conversion but continue to hold on quietly to their old beliefs. “We may see the difficulty in its highest terms,” he wrote in his notebook, “when a missionary asks a savage if he believes it is the virtuous who are to be happiest in a future state, and receives an affirmative reply. The good man is much pleased with such incipient orthodoxy, while all the time they have been juggling with each other with misunderstood symbols. The missionary had Christian virtue in his mind, while the Tupinamba [an Amazon tribe] means by the virtuous ‘those who have well revenged themselves and eaten many of their enemies.’”

One of Louis’s unpublished fables, “Something in It,” explores the mutual incomprehension of belief systems. A missionary violates a native taboo and is carried off by a spirit to be baked and devoured. As a preliminary step he is required to drink ritual kava, which he refuses on the grounds that it is intoxicating and therefore forbidden. He is asked, “Are you going to respect a taboo at a time like this? And you were always so opposed to taboos when you were alive!” He replies, “To other people’s. Never to my own.” He is thereupon sent back to the world of the living, as unqualified to enter the spirit world. “‘I seem to have been misinformed upon some points,’ said he. ‘Perhaps there is not much in it, as I supposed; but there is something in it after all. Let me be glad of that.’” The taboo and the missionary’s rules, Roslyn Jolly says, “are utterly alien to each other, equally valid, with neither able to command universal authority.”

Well-meaning and sympathetic though individual missionaries might be, they were still complicit in the deployment of Christianity as an agent of imperialism. Louis would probably have appreciated Jomo Kenyatta’s comment in twentieth-century Kenya: “When the missionaries arrived, the Africans had the land and the missionaries had the Bible. They taught us how to pray with our eyes closed. When we opened them, they had the land and we had the Bible.”

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RLS First Encounters Polynesia

From Storyteller: The Life of Robert Louis Stevenson, by Leo Damrosch (Yale University Press, 2025), Kindle pp. 534-537:

Continuing in a southwesterly direction, the Casco made its first landfall after three weeks at the island of Nukuhiva in the Marquesas, thirty-five hundred miles from Hawaii. Melville had lived there in 1842, and made it the setting for the semi-fictionalized memoir Typee, to which Louis had been introduced by Stoddard. Melville’s other South Seas book was Omoo, a Marquesan word meaning someone who wanders from one island to another. Louis was an Omoo now.

In the travel book he did eventually write, In the South Seas, he described this moment: “The first experience can never be repeated. The first love, the first sunrise, the first South Sea island, are memories apart and touched a virginity of sense.” When the Casco dropped anchor “it was a small sound, a great event; my soul went down with these moorings whence no windlass may extract nor any diver fish it up.”

This was Louis’s first encounter with Polynesian culture, and the beginning of his sympathy with the islanders at a time when that culture was being destroyed; the Marquesas were nominally independent but by now controlled by France. He recorded a conversation with a teenage mother nursing her little baby. When she questioned him about England he described, “as best I was able, and by word and gesture, the overpopulation, the hunger, and the perpetual toil.” She sat for a time silent, “gravely reflecting on that picture of unwonted sorrows.” And then,

It struck in her another thought always uppermost in the Marquesan bosom, and she began with a smiling sadness, and looking on me out of melancholy eyes, to lament the decease of her own people. “Ici pas de kanaques [there are no kanakas here],” said she; and taking the baby from her breast, she held it out to me with both her hands. “Tenez—a little baby like this; then dead. All the Kanaques die. Then no more.” The smile, and this instancing by the girl-mother of her own tiny flesh and blood, affected me strangely; they spoke of so tranquil a despair.

Foreigners sometimes used the term kanaka as a racist put-down, but it wasn’t originally negative. In the Polynesian languages [via Hawaiian—J] it simply meant “people,” and Richard Henry Dana had observed in Two Years before the Mast that islanders everywhere called themselves by that name—“they were the most interesting, intelligent, and kind-hearted people that I ever fell in with.”

Louis was struck by the matter-of-fact way in which the islanders referred to cannibalism, which had been practiced until very recently. He was introduced to a chief who was notable as “the last eater of long pig in Nukuhiva.”

Not many years have elapsed since he was seen striding on the beach of Anaho, a dead man’s arm across his shoulder. “So does Kooamua to his enemies!” he roared to the passers-by, and took a bite from the raw flesh. And now behold this gentleman, very wisely replaced in office by the French, paying us a morning visit in European clothes. He was the man of the most character we had yet seen: his manners genial and decisive, his person tall, his face rugged, astute, formidable, and with a certain similarity to Mr. Gladstone’s—only for the brownness of the skin, and the high-chief’s tattooing, all one side and much of the other being of an even blue.

Kooamua enjoyed a tour of the Casco, and commented that as a chief he had to observe exact sobriety, but a few days later they encountered him hopelessly drunk “in a state of smiling and lopsided imbecility.”

Margaret was open-minded about everything she was seeing, including the exposed skin and tattoos that missionaries denounced. “Two most respectable-looking old gentlemen wore nothing but small red and yellow loincloths and very cutty sarks [short skirts] on top. There were even some who wore less! The display of legs was something we were not accustomed to; but as they were all tattooed in most wonderful patterns, it really looked quite as if they were wearing openwork silk tights. . . . Fanny and I feel very naked with our own plain white legs when we are bathing.” Margaret had no prejudice concerning skin color, either. She mentioned one man who wore a garment “leaving an ample stretch of brown satin skin exposed to view. What wonderful skins they all have, by the way!”

It amused her that the Marquesans invented new names for the visitors.

Louis was at first “the old man,” much to his distress; but now they call him “Ona,” meaning owner of the yacht, a name he greatly prefers to the first. Fanny is Vahine, or wife; I am the old woman, and Lloyd rejoices in the name of Maté Karahi, the young man with glass eyes (spectacles). Perhaps it is a compliment here to call one old, as it is in China. At any rate, one native told Louis that he himself was old, but his mother was not!

The name “Ona” was important. That implied that Louis was a rich man traveling solely for pleasure, as contrasted with the unscrupulous traders who were constantly trying to cheat the Polynesians.

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RLS’s Highlanders

From Storyteller: The Life of Robert Louis Stevenson, by Leo Damrosch (Yale University Press, 2025), Kindle pp. 472-477:

However Louis’s best fiction may have originated, it sprang from long-meditated themes. His love of tales of piracy was waiting for Treasure Island; his dread of interior conflict was waiting for Jekyll and Hyde. The roots of Kidnapped reached back to his earliest days, when his family spent extended vacations at Bridge of Allan, a popular health resort northwest of Edinburgh. Nearby were Stirling Castle, which had endured eight sieges over the years, and the battlefield of Bannockburn, where a Scottish army defeated the English in the fourteenth century. Bridge of Allan was also close to the imaginary line that divided the Lowlands from the Highlands, as shown on the map (fig. 56). It wasn’t an actual physical boundary, or an administrative one either, but reflected an awareness that the cultures on either side were profoundly different from each other. In Kidnapped a character mentions “the Highland line.”

Louis was there at least ten times between the ages of three and twenty-five, and eagerly devoured tales of the romantic past. At Davos he planned to write a formal history of the Highlands, and although that never happened, the reading he did for it was still fresh in his mind when he began Kidnapped.

As their name implies, the Highlands of Scotland are very different, geographically and geologically, from the fertile Lowlands. They are dominated by mountain ranges, and Ben Nevis, at 4,400 feet, is the highest mountain in the British Isles. Population was sparse, supported mainly by cattle raising and subsistence farming. In a book about “Britishness” Linda Colley says that Lowland Scots “traditionally regarded their Highland countrymen as members of a different and inferior race, violent, treacherous, poverty-stricken and backward.” Conversely, Highlanders regarded the urban and commercial Lowlanders as a threat to their way of life.

As everyday garments men in the Highlands wore kilts, which were originally full-length cloaks but in the eighteenth century had been modified to knee-length skirts (women wore dresses, not kilts). The common language of the Highlands was Gaelic, completely different from the Lallans (“Lowland”) Scots that Louis enjoyed using; he never learned Gaelic. In the Lowlands most of the landlords, merchants, lawyers, clergy, and professors had welcomed the 1707 union of Scotland with England. They spoke English, and many of them pursued careers in London. That was the class to which both sides of Louis’s family belonged. He never felt that he belonged, however, and he identified in imagination with the culture of the Highlands, which appealed to him as romantic, passionate, and risk-taking—everything Edinburgh was not. “In spite of the difference of blood and language,” he once wrote, “the Lowlander feels himself the sentimental countryman of the Highlander.”

Clann is the Gaelic word for “family,” and clan membership was fundamental to Highland life. “The Highlands were tribal,” the historian T. C. Smout says, “in the exact sense that nineteenth-century Africa was tribal.” A clan might coincide geographically with a particular region, but some chieftains had no land at all; the basis of allegiance was blood relationship. Clan members owed military service to their chief if summoned, a feudal obligation that had not existed in England since the Middle Ages. The obligation of service operated in both directions. Smout explains, “Since all the clansmen from the chief downwards were blood relations of each other, it followed that the chiefs were expected to feel fatherly obligations even towards the poorest and weakest, and all the clansmen were expected to give unstinted help to each other in time of crisis.”

There were at least 120 clans in Scotland (including some in the Lowlands), depending how they’re counted—possibly more than 200. Among the most famous Highland clans were the Campbells and Stewarts in the south, the Mackenzies and Macdonalds further north, and in the western Hebrides the Macleans and Macleods. The map indicates the principal locations of a number of clans.

As Fernand Braudel showed in his classic study of the Mediterranean, mountain people everywhere have resisted control from outside, fragmenting into tribes or clans and engaging in endless feuds. Clan solidarity was intense in the Highlands; a character in Kidnapped comments that “they all hing together like bats in a steeple.”

Louis empathized with their defense of a traditional culture. Walter Scott’s novels celebrated the heroic past—that was why Louis’s father loved them—but he acknowledged the historical fatality of its passing, and understood that the defeat of the clans made the development of modern Scotland possible. Louis felt deeply disaffected from modern Scotland, and lost causes always fired his imagination.

Kidnapped is set in 1751, at a time in history that may need some context today. After King James of Scotland succeeded Queen Elizabeth in 1603 as James I, his line—the Stuarts—had occupied the British throne, ruling over England and Wales as well as Scotland. In 1714, however, the next Stuart in the succession was a Catholic. He would have become King James III, but Parliament had declared Catholicism to be disqualifying, and a Protestant imported from Germany was crowned instead as George I. From then on, many Scots claimed allegiance to the displaced Stuart heir, who was known as the Pretender. His supporters were called Jacobites, from Jacobus, the Latin form of James.

In 1715 James led an armed rebellion to recover the throne, but was defeated in battle in the north of England and spent the rest of his days in France. There was a second rebellion in 1745, led by his son Charles Edward Stuart—“Bonnie Prince Charlie”—and it too was put down. Many Scots continued privately to toast the Pretender as “the king over the water,” but England cracked down, constructing forts throughout Scotland to maintain control. English soldiers—the notorious redcoats—patrolled everywhere, and in effect the Highlands became occupied territory.

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Silesian Polish

My latest newsletter from Culture.pl contains a link to several observations by Janusz R. Kowalczyk about linguistic variation within Poland. Here is his characterization of Silesian.

An excellent example of the Silesian dialect can be found in Stanisław Ligoń’s ‘Gowa. Łozmyślania filozoficzne’ (The Head: Philosophical Musings), included in his Bery i bojki śląskie (Silesian Jokes and Fairy Tales), published by Śląsk Publishers, Katowice, 1980.

Stanisław Ligoń, ‘Gowa. Łozmyślania filozoficzne’

Dzisiok wszystko na świecie mo gowa – ludzie i gadzina, gwoździe, cukier i kapusta. Gowa kapuściano różni sie jednak bardzo łod gowy ludzkiej, a to skuli tego, że kapuściano jest pożytecno! Dzisiejsze dziołchy nie majom gowy, a jeno gówki, nie przymierzając jak zapołki, szpyndliki, abo lalki. Kiej jednak zapołka bez gówki nie przido sie na nic – to u ludzi ni – jest blank na łopach. Bardzo często cłowiek bez gówki łostoł srogim cłowiekiem, bo posłem – bali, nieroz i ministrem. […] W gowie polityka abo redachtora lęgnom sie roztomaite cygaństwa i kacki. Z gowy Jowisza wyskocyła Pallas Atena. Rekrut ma w gowie wdycki siano; łotwarto gowa mo adwokat, ciężko gowa mo zwykle literat, aktór, malyrz, abo inkszy pijok; mokro gowa mo waryjot, a zmyto gowa mo wdycki mąż, zaś choro gowa majom wszyjscy, kierzy cytajom nasze gazeciska. […] Politycy i kandydaci na nowych prziszłych posłów łomiom se gowa nad nowymi cygaństwami, kierymi chcom chytać łobywateli ło ciasnych gowach.

[Today, everything in the world has a head – people and animals, nails, sugar and cabbage. However, the head of a cabbage is very different from a human head, chiefly because the cabbage head is useful! Today’s girls don’t have proper heads, just tiny ones, not unlike matches, pins or dolls. While a match without a head is good for nothing, that’s not the case with people – it’s completely the opposite. Very often, a man without a head becomes a grand persona, such as an MP – or even a minister. […] Various lies and nonsense crop up in the head of a politician or an editor. Pallas Athena jumped out of Jupiter’s head. A recruit has nothing but hay in his head; a lawyer has an open head, a writer usually a heavy one, similarly an actor, a painter or some other drunkard; a crazy one’s head is wet, while a husband always has a washed head, sick in the head are all those who read our newspapers. […] Politicians and candidates for new future MPs are breaking their heads over new deceptions with which they want to capture citizens with narrow(-minded) heads.] [These are all idiomatic expressions containing the word ‘head’]

Glossary: ​​bali (also, indeed, even), blank (quite, completely), dzisiok (today), dziołcha (girl), gadzina (animals), inkszy (other), łopach (the opposite), roztomaity (various), skuli tego (because of this, because), srogi (big, great), szpyndlik (pin), wdycki (always).

As any Polish speaker can see, the Silesian dialect (or, according to a growing group of researchers, the Silesian language) has many expressions that differ from Polish vocabulary. The beginning of the formation of the Silesian dialect dates back to the period of district division, which took place approximately 800 years ago.

Like any language, it has undergone transformations over time. It has split into many local varieties. Nowadays, there are four main Silesian dialects, in at least several dozen specific regionalisms.

Silesian is to a large degree an Old Polish language. It contains words and phrases that were used in the past throughout Poland but are now generally forgotten.

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