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By H.R. Williams

"The ordeal of the evening used to be it appears that evidently noticeable on all faces, ghastly white displaying via mask of grim and dried sweat, eyes glassy, sticking out, and entire of horror noticeable merely upon males who've lived via a heavy bombardment." So wrote Harold Roy Williams of his time within the conflict of Fromelles in July 1916.Having enlisted in 1915 and serving within the 56th Battalion Australian Imperial strength, Williams had simply arrived in France, from Egypt, on 30 June 1916. He describes the horrors of the Fromelles battlefield in stunning readability and the stipulations the troops needed to suffer are printed in tense detail.Surviving a later gasoline assault, Harold Williams' next postings learn like a journey of the Western entrance. Following the Sommethere used to be the dust and squalor of the road south of Ypres, the German Spring Offensive of 1918, the conflict of Amiens - often defined because the so much decisive conflict opposed to the Germans in France and Flanders - the trap of Villers-Bretonneux and, ultimately, the attack on Peronne.Injured at Peronne and invalided again to the uk, Williams survived the struggle to come to Australia in 1919. An Anzacon the Western entrance is his photograph description of his provider within the First global struggle - an account that used to be defined as "the top soldier's tale ...yet learn in Australia" while it was once first released.

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An ANZAC on the Western Front: The Personal Reflections of an Australian Infantryman from 1916 to 1918

"The ordeal of the evening was once it appears that evidently obvious on all faces, ghastly white exhibiting via mask of grim and dried sweat, eyes glassy, sticking out, and entire of horror obvious purely upon males who've lived via a heavy bombardment. " So wrote Harold Roy Williams of his time within the conflict of Fromelles in July 1916.

Extra resources for An ANZAC on the Western Front: The Personal Reflections of an Australian Infantryman from 1916 to 1918

Sample text

109. K. F. Kunz: 29. 22 JEAN PAUL'S "REDE DES TODTEN CHRISTUS" macht habe, dass daran noch nicht viel geschehen, und nur der Siebenkäs ganz druckfertig vorliege, und zwar ganz so, wie wir einige Jahre zuvor es mündlich besprochen; die Rede des todten Christus nehme sich jetzt gar schön aus . . Schreinert comments on these remarks: "Die Aeusserungen des Bambergers Kunz über die Rede, die er z. T. nicht verstand - er trat Jean Paul gegenüber für eine klarere und breitere Neufassung des Vorberichtes ein —, sind nachweisbar unrichtig .

What lies at the bottom of the "Rede" has thus been described as: "Versuchung durch den Vernicht-Glauben"7 (Rehm), "Versuchung durch den Zweifel"8 (Wittenberg), "die Todesangst und der Zweifel an der Unsterblichkeit"9 (Baratta), "Angst"10 (Sölle-Nipperdey). To Walter Muschg, it is a document of the suffering of our time form the meaninglessness of life: "Dieses Leiden . . 11 For Smeed, it is "the direct result of a spiritual crisis . . , the "obsession with mortality"] was religious faith and, in particular, belief in immortality.

The "Klage": "Ich hörte in meiner Jugend oft, dass die Todten zu Nachts um eilf Uhr, wo wir in tiefen Schlaf untergesunken, aus dem ihrigen auffahren und in der Kirche den Gottesdienst der Lebendigen nachäffen; ich sah daher damals spät nicht gern nach den langen Kirchenfenstern und dem Mondsüchte, das darauf schillerte" (SW, 3b: 163,29-33). 38. K. Schreinert in SW, 6a: LI. In a note, Schreinert here refers to Jean Paul's Selberlebensbeschreibung, "Zweite Vorlesung". THE "REDE" INTERPRETED 31 Widmann's Höfer Chronik, of which a large number of manuscript copies exists,39 has been written in Early New High German.

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