A. A. Milne's "King John"

I loved this poem as a child. It still brings tears to my eyes, too.

King John was not a good man –
He had his little ways.
And sometimes no one spoke to him
For days and days and days.
And men who came across him,
When walking in the town,
Gave him a supercilious stare,
Or passed with noses in the air –
And bad King John stood dumbly there,
Blushing beneath his crown.

King John was not a good man,
And no good friends had he.
He stayed in every afternoon…
But no one came to tea.
And, round about December,
The cards upon his shelf
Which wished him lots of Christmas cheer,
And fortune in the coming year,
Were never from his near and dear,
But only from himself.

King John was not a good man,
Yet had his hopes and fears.
They’d given him no present now
For years and years and years.
But every year at Christmas,
While minstrels stood about,
Collecting tribute from the young
For all the songs they might have sung,
He stole away upstairs and hung
A hopeful stocking out.

King John was not a good man,
He lived his live aloof;
Alone he thought a message out
While climbing up the roof.
He wrote it down and propped it
Against the chimney stack:
“TO ALL AND SUNDRY - NEAR AND FAR -
F. Christmas in particular.”
And signed it not “Johannes R.”
But very humbly, “Jack.”

“I want some crackers,
And I want some candy;
I think a box of chocolates
Would come in handy;
I don’t mind oranges,
I do like nuts!
And I SHOULD like a pocket-knife
That really cuts.
And, oh! Father Christmas, if you love me at all,
Bring me a big, red, india-rubber ball!”

King John was not a good man –
He wrote this message out,
And gat him to this room again,
Descending by the spout.
And all that night he lay there,
A prey to hopes and fears.
“I think that’s him a-coming now!”
(Anxiety bedewed his brow.)
“He’ll bring one present, anyhow –
The first I had for years.”

“Forget about the crackers,
And forget the candy;
I’m sure a box of chocolates
Would never come in handy;
I don’t like oranges,
I don’t want nuts,
And I HAVE got a pocket-knife
That almost cuts.
But, oh! Father Christmas, if you love me at all,
Bring me a big, red, india-rubber ball!”

King John was not a good man,
Next morning when the sun
Rose up to tell a waiting world
That Christmas had begun,
And people seized their stockings,
And opened them with glee,
And crackers, toys and games appeared,
And lips with sticky sweets were smeared,
King John said grimly: “As I feared,
Nothing again for me!”

“I did want crackers,
And I did want candy;
I know a box of chocolates
Would come in handy;
I do love oranges,
I did want nuts!
I haven’t got a pocket-knife —
Not one that cuts.
And, oh! if Father Christmas, had loved me at all,
He would have brought a big, red,
india-rubber ball!”

King John stood by the window,
And frowned to see below
The happy bands of boys and girls
All playing in the snow.
A while he stood there watching,
And envying them all …
When through the window big and red
There hurtled by his royal head,
And bounced and fell upon the bed,
An india-rubber ball!
And oh Father Christmas,
My blessings on you fall
For bringing him a big, red,
India-rubber ball!

(From Now We Are Six)

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Health Priorities for the Nation in 2025

 From Sharyl's Substack:

1. Quickly move to end reliance on foreign countries, particularly adversaries like China, for critical medicine.

2. Transform the Health and Human Services (HHS) mission and goal into one that prioritizes identifying the causes of illnesses and preventing them, over simply treating them with pharmaceuticals and other therapies.

3. All health policies shall err on the side of safety.

4. Redefine CDC’s function and mission so that it is not a vaccine marketing arm and provides balanced information, advice, and guidance.

5. Redefine FDA’s core mission so that it is firewalled from pharmaceutial company influence.

6. Identify, declare, and prioritize the long-ignored national public health emergencies, such as the explosion in autism and chronic disease epidemics.

7. Establish and adopt a strict policy of tranparency and service to the public rather than to the pharmaceutical industry or other commercial interests.

End the practice of claiming public health information at the agencies is “proprietary” (shared with pharmaceutical companies and other corporations, but withheld from the public).

8. Analyze the agencies’ public health information and directives online and elsewhere, and make corrections and updates.

Material should reflect the true status of medical and pharmaceutical questions, and eliminate one-sided propaganda. This means eliminating false information contained in material that claims things are “myths” or “debunked” when they are not.

Create an accessible resource that explains any changes and provides links to citations.

9. Notify commonly used resources such as YouTube, Google, Wikipedia, and WebMD of any changes to make sure they reflect the new information.

Also notify medical associations, medical journals, and fake fact checkers such as Science Feedback and Health Feedback, so that they harmonize their work to reflect the corrected information.

10. Put medical journals on notice that they will be held accountable for publishing slanted or false information and studies. (Read more.)

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How Christmas Was Celebrated in the Middle Ages

 From History:

Christmas in the Middle Ages was preceded by the month-long fast of Advent, during which Christians avoided rich foods and overindulgence. But all bets were off starting on the morning of December 25, according to Anne Lawrence-Mathers, a historian at the University of Reading in the UK where she specializes in medieval England, a period that runs roughly from the 5th century A.D. to 1500 A.D. 

“Once Christmas Day came around, if you had the stamina, then you were expected to eat, drink, be merry, dress up, play games, go dancing around the neighborhood for 12 days solid before you collapsed in a heap,” she says.

In the Middle Ages, the holiday began in earnest before dawn on Christmas morning with a special Christmas mass that signaled the official end of Advent and the start of the feasting season, which ran from December 25 through January 5.

The degree of Christmas decadence depended on your social status, but Lawrence-Mathers says that most people would at least have a pig slaughtered in November and salted and smoked in preparation for Christmas bacon and hams.

In the countryside, wealthy lords of the manor were expected to give their tenant farmers at least 12 days off from their labors and also to serve them a festive meal. It’s hard to know exactly what was on the menu, but in the "The Goodman of Paris," a text written in 1393, the author outlines the required courses for a “special feast.” The meal began with a course of pasties, sausages and black pudding; then four courses of fish, fowl and roast meats; and a final course of custards, tarts, nuts and sweetmeats. (Read more.)

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Merry Christmas!

The Nativity by Giotto

And a Happy New Year! Thanks to everyone who has visited this blog in 2024~ I will pray for you all this Christmas Day in the morning. Please pray for me.

Welcome, all wonders in one sight!

       Eternity shut in a span;

Summer in winter; day in night;

       Heaven in earth, and God in man.

Great little one, whose all-embracing birth

Lifts earth to heaven, stoops heav’n to earth.

 ~  from "In the Holy Nativity of Our Lord" by Richard Crashaw

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History of the Gloria

From Aleteia:

The initial words of the Gloria are straight from the Bible and part of an angelic hymn to God on that first Christmas night.

Glory to God in the highest and on earth peace to those on whom his favor rests. (Luke 2:14)

However, after that line everything else was composed separately. Who composed it? There is no known author, but it can be traced back all the way to the third century. According to Joseph A. Jungmann in The Mass of the Roman Rite, “The Gloria, like the Kyrie, was not created originally for the liturgy of the Mass. It is an heirloom from the treasure of ancient Church hymns, a precious remnant of a literature now almost buried but once certainly very rich.”

Jungmann goes on to explain how the additional lines of the Gloria were part of a “literature of songs … written in the early Church in imitation of the biblical lyrics, especially the Psalms.” Furthermore, these early hymns were called psalmi idiotici, “psalms by private persons” and were not written for any particular liturgical use. Whoever wrote it was likely thinking of only one thing: praising God. At first it was used in the East as a a morning hymn in the Little Hours of the Divine Office and later translated into Latin, according to tradition, by St. Hilary of Poitiers. Similarly it was initially used as a general hymn of thanksgiving and praise used outside of the main liturgical events.

Not surprisingly, one of the first instances of its use during the Mass was at the Mass of Christmas night, and then later it was added to Sundays and feasts of martyrs. As the centuries went by this particular hymn became more and more a central part of the Mass and was obligatory on certain days by the 5th century. (Read more.)

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Christmas Scenes

From East of the Sun, West of the Moon. And Christmas trees, HERE.

And scenes of winter, too. Happy New Year!

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Christmas Eve

Today you will know the Lord is coming, and in the morning you will see His glory. (Invitatory Antiphon for December 24.)

The Christmas Martyrology.

In the five thousand one hundred and ninety-ninth year of the creation of the world from the time when God in the beginning created the heavens and the earth;
the two thousand nine hundred and fifty-seventh year after the flood;
the two thousand and fifteenth year from the birth of Abraham;
the one thousand five hundred and tenth year from Moses and the going forth of the people of Israel from Egypt;
the one thousand and thirty-second year from David's being anointed king; in the sixty-fifth week according to the prophecy of Daniel;
in the one hundred and ninety-fourth Olympiad;
the seven hundred and fifty-second year from the foundation of the city of Rome;
the forty second year of the reign of Octavian Augustus;
the whole world being at peace,
in the sixth age of the world, Jesus Christ the eternal God and Son of the eternal Father, desiring to sanctify the world by his most merciful coming, being conceived by the Holy Spirit, and nine months having passed since his conception, was born in Bethlehem of Judea of the Virgin Mary, being made flesh.

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“Tomorrow Shall Be My Dancing Day”

 From The Imaginative Conservative:

William Sandys (1792-1874) was an antiquarian by hobby—a “person who collects or studies old things” or “a student of the past,” according to Webster’s. The things Sandys happened to collect were Christmas songs. His 1833 publication Christmas Carols Ancient and Modern helped to launch the Victorian revival of the holiday, a revival that followed centuries of puritan neglect.[*] Sandys claimed in his book to have unearthed English yuletide songs dating back four centuries. Making their first appearance in print were many carols we now take for granted, such as “The First Noel,” “God Rest Ye Merry, Gentlemen,” and “Hark, the Herald Angels Sing.”

Although it hasn’t soared to those heights of popularity, “Tomorrow Shall Be My Dancing Day” is richly fascinating nonetheless. The text has turns of phrase redolent of the Middle Ages or Renaissance, yet no source for the song prior to Sandys has been found. What is most remarkable about “Dancing Day” is that it narrates the entire story of Christ’s life in Christ’s own voice, and that it describes the story of salvation with the image of a dance:

Tomorrow shall be my dancing day;
I would my true love did so chance
To see the legend of my play,
To call my true love to the dance.

Refrain:

Sing, oh! My love, oh! My love, my love, my love,
This have I done for my true love.

Most scholars agree that the text goes back far earlier than 1833, with the phrase “legend of my play” a possible clue that the carol was connected to the medieval mystery plays. Musicologists Hugh Keyte and Andrew Parrott write:

It seems possible that ‘Tomorrow shall be’ was devised to be sung and danced at the conclusion of the first day of a three-day drama . . . The actor portraying Christ would have sung the verses and the whole company and audience the repeats of the refrains.

Hymn texts in which Christ himself speaks—a device one commentator refers to as vox Christi—are rare, making a theatrical origin for “Dancing Day” even more likely.

Mystery plays were one of the three distinctive medieval forms of theater, the other two being miracle plays and morality plays. All three types evolved out of short scenes performed in church by the clergy as an adjunct to the liturgy and depicting biblical subjects such as the Creation, Adam, and Eve, or the Last Judgment. Mystery plays eventually moved out of church premises into the village square, often traveled from town to town on wagons, and became increasingly elaborate.

As the plays traveled to various locales, they were often advertised by the players in a song called a “banns.” If our carol originally formed part of a mystery play about the life of Christ, the “dancing day” on the “morrow” might refer to the subsequent part of the play, treating the Redemption.

Most striking is the relationship between Christ and humanity being likened to that of a lover and his “true love,” with the refrain’s expressive repetitions of “my love.” This motif hearkens back to the love poetry of the Song of Songs, in which the lover and beloved are traditionally interpreted as representing Christ and the church or Christ and the soul. The idea of Christ and humanity being united as bridegroom and bride is a classic Christian motif, but we are surprised to find it in a popular Christmas carol, and even more to find the image extended to depict Christ as our dancing partner. There is a good amount of theology and scripture in “Dancing Day,” such as the treatment of the Incarnation:

Then was I born of a virgin pure;
Of her I took fleshly substance.
Thus was I knit to man’s nature
To call my true love to the dance.

In a manger laid and wrapped I was,
So very poor; this was my chance,
Betwixt an ox and a silly poor ass,
To call my true love to my dance.

(Read more.)

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