Merry Christmas!

The Nativity by Giotto

And a Happy New Year! Thanks to everyone who has visited this blog in 2025~ 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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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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Last Will and Testament of Louis XVI

The last Will and Testament of Louis XVI, King of France and Navarre, given on Christmas day, 1792.

In the name of the Very holy Trinity, Father, Son and Holy Ghost.

To-day, the 25th day of December, 1792, I, Louis XVI King of France, being for more than four months imprisoned with my family in the tower of the Temple at Paris, by those who were my subjects, and deprived of all communication whatsoever, even with my family, since the eleventh instant; moreover, involved in a trial the end of which it is impossible to foresee, on account of the passions of men, and for which one can find neither pretext nor means in any existing law, and having no other witnesses, for my thoughts than God to whom I can address myself, I hereby declare, in His presence, my last wishes and feelings.

I leave my soul to God, my creator; I pray Him to receive it in His mercy, not to judge it according to its merits but according to those of Our Lord Jesus Christ who has offered Himself as a sacrifice to God His Father for us other men, no matter how hardened, and for me first.

I die in communion with our Holy Mother, the Catholic, Apostolic, Roman Church, which holds authority by an uninterrupted succession, from St. Peter, to whom Jesus Christ entrusted it; I believe firmly and I confess all that is contained in the creed and the commandments of God and the Church, the sacraments and the mysteries, those which the Catholic Church teaches and has always taught. I never pretend to set myself up as a judge of the various way of expounding the dogma which rend the church of Jesus Christ, but I agree and will always agree, if God grant me life the decisions which the ecclesiastical superiors of the Holy Catholic Church give and will always give, in conformity with the disciplines which the Church has followed since Jesus Christ.

I pity with all my heart our brothers who may be in error but I do not claim to judge them, and I do not love them less in Christ, as our Christian charity teaches us, and I pray to God to pardon all my sins. I have sought scrupulously to know them, to detest them and to humiliate myself in His presence. Not being able to obtain the ministration of a Catholic priest, I pray God to receive the confession which I feel in having put my name (although this was against my will) to acts which might be contrary to the discipline and the belief of the Catholic church, to which I have always remained sincerely attached. I pray God to receive my firm resolution, if He grants me life, to have the ministrations of a Catholic priest, as soon as I can, in order to confess my sins and to receive the sacrament of penance.

I beg all those whom I might have offended inadvertently (for I do not recall having knowingly offended any one), or those whom I may have given bad examples or scandals, to pardon the evil which they believe I could have done them.

I beseech those who have the kindness to join their prayers to mine, to obtain pardon from God for my sins.

I pardon with all my heart those who made themselves my enemies, without my have given them any cause, and I pray God to pardon them, as well as those who, through false or misunderstood zeal, did me much harm.

I commend to God my wife and my children, my sister, my aunts, my brothers, and all those who are attached to me by ties of blood or by whatever other means. I pray God particularly to cast eyes of compassion upon my wife, my children, and my sister, who suffered with me for so long a time, to sustain them with His mercy if they shall lose me, and as long as they remain in his mortal world.

I commend my children to my wife; I have never doubted her maternal tenderness for them. I enjoin her above all to make them good Christians and honest individuals; to make them view the grandeurs of this world (if they are condemned to experience them) as very dangerous and transient goods, and turn their attention towards the one solid and enduring glory, eternity. I beseech my sister to kindly continue her tenderness for my children and to take the place of a mother, should they have the misfortune of losing theirs.

I beg my wife to forgive all the pain which she suffered for me, and the sorrows which I may have caused her in the course of our union; and she may feel sure that I hold nothing against her, if she has anything with which to reproach herself.

I most warmly enjoin my children that, after what they owe to God, which should come first, they should remain forever united among themselves, submissive and obedient to their mother, and grateful for all the care and trouble which she has taken with them, as well as in memory of me. I beg them to regard my sister as their second mother.

I exhort my son, should he have the misfortune of becoming king, to remember he owes himself wholly to the happiness of his fellow citizens; that he should forget all hates and all grudges, particularly those connected with the misfortunes and sorrows which I am experiencing; that he can make the people happy only by ruling according to laws: but at the same time to remember that a king cannot make himself respected and do the good that is in his heart unless he has the necessary authority, and that otherwise, being tangled up in his activities and not inspiring respect, he is more harmful than useful.

I exhort my son to care for all the persons who are attached to me, as much as his circumstances will allow, to remember that it is a sacred debt which I have contracted towards the children and relatives of those who have perished for me and also those who are wretched for my sake. I know that there are many persons, among those who were near me, who did not conduct themselves towards me as they should have and who have even shown ingratitude, but I pardon them (often in moments of trouble and turmoil one is not master of oneself), and I beg my son that, if he finds an occasion, he should think only of their misfortunes.

I should have wanted here to show my gratitude to those who have given me a true and disinterested affection; if, on the one hand, I was keenly hurt by the ingratitude and disloyalty of those to whom I have always shown kindness, as well as to their relatives and friends, on the other hand I have had the consolation of seeing the affection and voluntary interest which many persons have shown me. I beg them to receive my thanks.

In the situation in which matters still are, I fear to compromise them if I should speak more explicitly, but I especially enjoin my son to seek occasion to recognize them.

I should, nevertheless, consider it a calumny on the nation if I did not openly recommend to my son MM. De Chamilly and Hue, whose genuine attachment for me led them to imprison themselves with me in this sad abode. I also recommend Clery, for whose attentiveness I have nothing but praise ever since he has been with me. Since it is he who has remained with me until the end, I beg the gentlemen of the commune to hand over to him my clothes, my books, my watch, my purse, and all other small effects which have been deposited with the council of the commune.

I pardon again very readily those who guard me, the ill treatment and the vexations which they thought it necessary to impose upon me. I found a few sensitive and compassionate souls among them – may they in their hearts enjoy the tranquillity which their way of thinking gives them.

I beg MM. De Malesherbes, Tronchet and De Seze to receive all my thanks and the expressions of my feelings for all the cares and troubles they took for me.

I finish by declaring before God, and ready to appear before Him, that I do not reproach myself with any of the crimes with which I am charged.

Made in duplicate in the Tower of the Temple, the 25th of December 1792.

LOUIS

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Coronation of Charlemagne

On Christmas Day, 800, Charles the Great, King of the Franks, was crowned Emperor of the Romans by Pope Leo III at St. Peter's Basilica. According to one account:

On the day of the Nativity of our Lord Jesus Christ all [who had been present at the council] came together again in the same basilica of blessed Peter the apostle. And then the venerable and holy pontiff, with his own hands, crowned [Charles] with a most precious crown. Then all the faithful Romans, seeing how he loved the holy Roman church and its vicar and how he defended them, cried out with one voice by the will of God and of St. Peter, the key-bearer of the kingdom of heaven, "To Charles, most pious Augustus, crowned by God, great and peace-loving emperor, life and victory."(Salus et victoria) This was said three times before the sacred tomb of blessed Peter the apostle, with the invocation of many saints, and he was instituted by all as emperor of the Romans. Thereupon, on that same day of the nativity of our Lord Jesus Christ, the most holy bishop and pontiff anointed his most excellent son Charles as king with holy oil.

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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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Irish Christmas Blessings and Carols

From Ireland Calling:

Carols are also important in an Irish Christmas. Ireland has its fair share of original carols such as The Wexford Carol and While Shepherds Watched Their Flocks by Night. Many others have been translated into Irish and performed by leading artists. These are some of Ireland’s best known Christmas blessing and carols.

The Wexford Carol is one of the most famous and most popular hymns to come out of Ireland. Its origins are uncertain but it certainly dates back several centuries. It originated in Co Wexford and first came to wider prominence due to the work of William Grattan Flood who was the organist at St Aidan’s Cathedral in Enniscorthy. He first came across the carol when he heard it being sung by a local singer in Wexford in the 19th century. He started to perform it at Christmas services in the cathedral and it was later published in the Oxford Book of Carols. It soon became a standard in carol books across the world. (Read more.)

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Into the Mystery of the Baby Jesus

 From Daily Compass:

And yet neither the intemperate weather, nor the bitter cold, nor the long celebration that lasted until five in the morning, could dissuade those who sought Paradise in the eyes of the Saint during the night that was the most special of all nights. “At the end,” one of his brothers recounts, “Padre Pio put on the white veil woven with gold, incensed the statue of the Baby Jesus, and preceded by the altar boys and some of his brothers who held lighted torches in their hands, he carried it in procession from the choir to the altar and from the altar to the Crib, clutching the little cradle closely to himself…. Then, he offered the beloved statuette to the faithful to kiss. His face was radiant, luminous. His lips were full of joyful smiles as everyone kissed the knees or the little feet of the Baby Jesus. Then “with an open heart and a clear voice,” he united himself to the choir of his brothers and the faithful in singing Tu Scendi Dalle Stelle, the sweet Christmas carol composed by Saint Alphonsus Maria de’Liguori.

It is particularly beautiful then to listen to the testimony of those who learned to live the Christmas mystery at the side of the humble friar. Like Lucia Ladanza, one of his spiritual daughters, who travelled from Pietrelcina to San Giovanni Rotondo to spend Holy Christmas with her illustrious compatriot. In a page of her diary dated December 24, 1922, Lucia writes, “The friars had brought a large brazier into the sacristy, and many people had gathered around it to keep warm. We were reciting the Rosary as we waited for Mass. Padre Pio prayed right in the middle of all of us. Suddenly, in a halo of light, I saw the Baby Jesus appear in his arms. The face of the Padre was transfigured, his eyes turned towards that figure of light that he held in his arms, his arms open in a surprised smile. When the vision vanished, the Padre realized, from the way that I was looking at him, that I had seen everything. He came up to me and told me not to say anything to anyone.” (Read more.)

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The Crèche at Greccio

From Historical Fiction Research:

On Christmas Eve, when it grew dark, the friars and the townspeople formed an extraordinary candlelit procession, which wound its way slowly up the hill toward the little stable.  As Adrian House says in his biography of Francis, Francis of Assisi:  A Revolutionary Life, "The night seemed to light up like day and the woods on the hillside rang with the joy of the singing."

Once everyone was gathered around, a mass was said near the manger.  (It is sometimes said that shepherds and their flocks gathered around the edges of the crowd, but if so, there must have been some confused and sleepy sheep.)

Francis acted as deacon for the mass.  He sang the gospel and he preached on the meaning of Christmas.  It is said that he even imitated the voices of the animals as he told the Christmas story. (Read entire post.)

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Rudy was Right!

 From Tierney's Real News:

I predicted in 2019 that everything Rudy Giuliani said about the swamp, the laptop, Russia Russia and election fraud was true and would eventually be proven true and that Rudy was the brains behind RICO that would be used to take down all the coup plotters. My hope back then was that Rudy would use RICO to take down the entire Deep State - just like he used it to take down the 5 families of the New York mafia. I still hope that.

Trump confirmed that Rudy is a hero and was right about everything.

PRESIDENT TRUMP: “Rudy Giuliani is the greatest mayor in the history of New York. They treated him very, very unfairly. All of the things that have come out over the last couple of months through Tulsi and through all of the people, Kash, everybody...All these things have proven that Rudy is 100% correct. Rudy was 100% correct. We all love him.”

RUDY GIULIANI: “Thank you, Mr. President. Thank you. The depth and depravity of these people is only known to those of us who have been tortured by them. The President is absolutely correct about every single thing that I have brought out has turned out to be true. So, Mr. President, thank you. And I do think the judgement of history is the one I’m willing to take, and I think you are too. And you’re doing a great job of fixing it. But I thought that was really beautiful.”

Georgia just admitted that 315,000 votes were illegal in the 2020 election in Fulton County (Atlanta) - a swing state the Biden allegedly “won” by only 11,779 votes.

They destroyed Rudy because he was right about Georgia and now he has been proven right!

Republicans are demanding full restitution for Rudy Giuliani, who was charged with 13 felony counts and fined $148 million after contesting Georgia’s 2020 election. Fulton County, Georgia just admitted that Rudy was right - 315,000 votes were fraudulently counted in Georgia in 2020. (Read more.)

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The Ancient Roots of Christmas Ghost Stories

From The Spectator:

Christmas in its traditional sense is the Christmas season – not the period from mid-August to Christmas Eve when shops are selling tinsel and mince pies, but the Twelve Days of Christmas that begin at sundown on Christmas Eve and culminate in ‘Twelfth Night’ on the evening of 5 January. The medieval 12 nights were the ultimate stand of light and warmth against cold and darkness in the depths of Europe’s Little Ice Age. Small wonder, then, that this strange time of the year gave rise to cathartic tales of the dark, death and the macabre. The nineteenth century writer Montague Rhodes James – who used to read a chilling ghost story yearly at to a select gathering of students and fellows at King’s College – described it as the desire to be made ‘pleasantly uncomfortable’. Tales of supernatural horror, when you yourself are in perfect safety, are perhaps as old as human storytelling itself. 

In a famous story recorded by Bede, the seventh-century missionary St Paulinus converted King Edwin of Northumbria by asking Edwin to imagine human life like a sparrow that flies into the king’s hall in midwinter, and for a brief moment enjoys the light and warmth of the festivities before flying again into the freezing dark:  ‘So this life of man appears for a little while, but of what is to follow or what went before we know nothing at all. If, therefore, this new doctrine tells us something more certain, it seems justly to deserve to be followed’, the king declared.  

And the Anglo-Saxon fear of winter is memorably evoked in Beowulf, a poem about the horrors that stalk the midwinter night:  

Long was the season:
Twelve-winters’ time torture suffered
The friend of the Scyldings, every affliction…  long against Hrothgar
Grendel struggled – his grudges he cherished,
Murderous malice, many a winter, 
Strife unremitting…

Grendel is not, of course, a ghost – exactly what he is remains somewhat unclear – but he is an ill-favoured otherworldly visitant. The feeling that Christmas represents a struggle of light against darkness resonates, of course, with the Gospel reading for Christmas night, John 1: ‘The light shineth in darkness, and the darkness comprehended it not’. Some have linked the appearance of ghosts on Christmas Eve to the holiness of the day to follow, as if it is a last chance for dark forces to come out and play before being driven away by the light.  

Christmas has long been associated with strange upheavals in nature; animals are supposed to gain the power of speech at midnight on Christmas Eve, as the entirety of nature is transformed in wonderment at the birth of Christ. As the Gaudete carol has it, Deus homo factus est, natura mirante – ‘God is made man, with all nature marvelling at it’. 

But this does not seem to be enough to explain why the dead should return at Christmas time. On a basic level, we all know that grief for our loved ones is heightened at Christmas, simply because it is that time of the year when families are reunited. In the Middle Ages many people believed that there was a chance for the souls of the dead to return from Purgatory at the turning of the year in order to ask for prayers in the coming year.  

Besides Dickens’s A Christmas Carol, the most famous seasonal ghost story is surely the ‘sad tale… of sprites and goblins’ started but left unfinished by the boy Mamillius in Shakespeare’s A Winter’s Tale. ‘There was a man dwelt by a churchyard…’ In those eight words we have the essence of the medieval and early modern midwinter ghost story: the setting is the churchyard, not because churchyards are spooky (a modern idea), but because the churchyard is the resting place of the dead.

Mamillius’s story is not, first and foremost, a frightening tale but a sad one – for the souls of the dead have returned to demand the mercy of the living through the offering of prayers and masses, not to scare them.  The Christmas ghost story cathartically exorcises our fear of the spirits of the outer darkness, like Grendel – but it is also a mechanism for managing our collective grief at the loss of the departed, and a reminder to offer them their due. In this context, the morally insistent ghosts of A Christmas Carol are perhaps not as untraditional as they might at first seem. 

The Christmas ghost story is far more than just a spooky bolt-on to the festive season, an antidote to tinsel and relentless good cheer. It is more than a comfortable scare. The Christmas ghost story arises from the deepest roots of the midwinter season as a time of turning, transformation and new beginnings.  Midwinter is a time of encounter with the dead; when we are reminded of their presence alongside us in our revels. The Christmas ghost stories of literature – and now TV – continue, in culturally sanitised form, an age-old and complex negotiation between light and dark, death and life, that becomes acute as the dark encroaches and daylight dwindles. (Read more.)

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What Is Figgy Pudding?

From NPR:

This holiday season, one popular Christmas carol has been raising some questions here at NPR headquarters. Namely: "Oh, bring us some figgy pudding, oh, bring us some figgy pudding, oh — "

Wait. What is figgy pudding? First of all, it's "absolutely delicious," says Debbie Waugh, who recently served the dish at a tea at the Historic Green Spring House in Alexandria, Va.

Figgy pudding — also known as plum pudding or Christmas pudding — is a staple of the British Christmas table, she says. "It resembles something like a cannonball, and it maybe feels a bit like a cannonball when it hits your stomach, but it's tradition and we love it," Waugh tells NPR's Michel Martin. And despite its moniker, the dessert features neither figs nor plums. (Read more.)

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Who Ordered the Hits?

 From Tierney's Real News:

The Democrats (Communists) just showed me who murdered Charlie Kirk of TPUSA and Ella Cook of the College Republicans at Brown University. They can’t help themselves. They love to brag. Forget all the noise and distractions and rabbit holes and focus on the MOTIVE and you’ll see clearly what’s going on.

This newsletter covers a wealth of material in a 10 minute read - and connects lots of dots - so it’s complicated. But, I guarantee you won’t find my educated conclusions anywhere else. Just one week after Ella Cook, the VP of the College Republicans (CRA) at Brown University was murdered, and just three months after Charlie Kirk of TPUSA was murdered at the Utah Valley University campus, Democrats announced that they had formed a NEW organization to compete with TPUSA and the CRA on college campuses - to reach young voters so that Democrats can win mid-term elections! How timely and convenient! Hmm. So first someone needed to murder Charlie Kirk and Ella Cook to get those two strong young Republican leaders out of the way so that Democrats could make this happen? Who thinks that’s a coincidence? Not me.

The DNC announced their new “youth initiative” called NATIONAL YOUTH COORDINATED TABLE (NYCT) exclusively on Newsweek on Thursday, December 18, 2025 in an interview with Democrat New York State Senator James Skoufis, who wants desperately to be the new head of the DNC. Remember that date. (Read more.)

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When Massachusetts Banned Christmas

 It was banned in England, too, under Cromwell. From History:

After the Puritans in England overthrew King Charles I in 1647, among their first items of business after chopping off the monarch’s head was to ban Christmas. Parliament decreed that December 25 should instead be a day of “fasting and humiliation” for Englishmen to account for their sins. The Puritans of New England eventually followed the lead of those in old England, and in 1659 the General Court of the Massachusetts Bay Colony made it a criminal offense to publicly celebrate the holiday and declared that “whosoever shall be found observing any such day as Christmas or the like, either by forbearing of labor, feasting, or any other way” was subject to a 5-shilling fine.

Why did the Puritans loathe Christmas? Stephen Nissenbaum, author of The Battle for Christmas, says it was partly because of theology and partly because of the rowdy celebrations that marked the holiday in the 1600s. n their strict interpretation of the Bible, the Puritans noted that there was no scriptural basis for commemorating Christmas. “The Puritans tried to run a society in which legislation would not violate anything that the Bible said, and nowhere in the Bible is there a mention of celebrating the Nativity,” Nissenbaum says. The Puritans noted that scriptures did not mention a season, let alone a single day, that marked the birth of Jesus. 

 Even worse for the Puritans were the pagan roots of Christmas. Not until the fourth century A.D. did the church in Rome ordain the celebration of the Nativity on December 25, and that was done by co-opting existing pagan celebrations such as Saturnalia, an ancient Roman holiday of lights marked with drinking and feasting that coincided with the winter solstice. The noted Puritan minister Increase Mather wrote that Christmas occurred on December 25 not because “Christ was born in that month, but because the heathens’ Saturnalia was at that time kept in Rome, and they were willing to have those pagan holidays metamorphosed into Christian [ones].” According to Nissenbaum, “Puritans believed Christmas was basically just a pagan custom that the Catholics took over without any biblical basis for it. The holiday had everything to do with the time of year, the solstice and Saturnalia and nothing to do with Christianity.” (Read more.)

 

Cromwell and Christmas, HERE.

Here is a defense of the traditional date of Christmas:

The Catholic Church, from at least the second century, has claimed that Christ was born on December 25. However, it is commonly alleged that our Lord Jesus Christ was not born on December 25. For the sake of simplicity, let us set out the usual objections to the date of December 25 and counter each of them.

Objection 1: December 25 was chosen in order to replace the pagan Roman festival of Saturnalia. Saturnalia was a popular winter festival and so the Catholic Church prudently substituted Christmas in its place.

 

Reply to Objection 1: Saturnalia commemorated the winter solstice. Yet the winter solstice falls on December 22. It is true that Saturnalia celebrations began as early as December 17 and extended till December 23. Still, the dates don’t match up.

 

Objection 2: December 25 was chosen to replace the pagan Roman holiday Natalis Solis Invicti which means “Birthday of the Unconquered Sun.”

 

Reply to Objection 2: Let us examine first the cult of the Unconquered Sun. The Emperor Aurelian introduced the cult of the Sol Invictus or Unconquered Sunto Rome in A.D. 274. Aurelian found political traction with this cult, because his own name Aurelianderives from the Latin word aurora denoting “sunrise.” Coins reveal that Emperor Aurelian called himself the Pontifex Solis or Pontiff of the Sun. Thus, Aurelian simply accommodated a generic solar cult and identified his name with it at the end of the third century.

 

Most importantly, there is no historical record for a celebration Natalis Sol Invictus on December 25 prior to A.D. 354. Within an illuminated manuscript for the year A.D. 354, there is an entry for December 25 reading “N INVICTI CM XXX.”  Here N means “nativity.” INVICTI means “of the Unconquered.” CM signifies “circenses missus” or “games ordered.” The Roman numeral XXX equals thirty. Thus, the inscription means that thirty games were order for the nativity of the Unconquered for December 25th. Note that the word “sun” is not present. Moreover, the very same codex also lists “natus Christus in Betleem Iudeae” for the day of December 25. The phrase is translated as “birth of Christ in Bethlehem of Judea.”[i]

 

The date of December 25th only became the “Birthday of the Unconquered Sun” under the Emperor Julian the Apostate. Julian the Apostate had been a Christian but who had apostatized and returned to Roman paganism. History reveals that it was the hateful former Christian Emperor that erected a pagan holiday on December 25. Think about that for a moment. What was he trying to replace?

These historical facts reveal that the Unconquered Sun was not likely a popular deity in the Roman Empire. The Roman people did not need to be weaned off of a so-called ancient holiday. Moreover, the tradition of a December 25th celebration does not find a place on the Roman calendar until after the Christianization of Rome. The “Birthday of the Unconquered Sun” holiday was scarcely traditional and hardly popular. Saturnalia (mentioned above) was much more popular, traditional, and fun. It seems, rather, that Julian the Apostate had attempted to introduce a pagan holiday in order to replace the Christian one! (Read more.)

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The Nutcracker

 

 In the hundred years or so since its debut, Tchaikovsky's The Nutcracker has become a delightful aspect of modern Christmas celebrations. Composed during the "Silver Age" of Russian ballet, The Nutcracker is based upon a fairy tale by the German romantic writer E.T.A. Hoffman, whose stories also inspired Delibes' Coppelia and Offenbach's Tales of Hoffman. It is one of the few ballets that is not a love story, although later stagings have tried to make it into one. The music, however, is powerful enough for any story of a great romance. In college, I helped my sister Andrea, who was still in high school, with a project; we were listening to the "Pas de Deux" of the Sugar Plum Fairy and her cavalier. Andrea said, "That must be from a really great love story." "No, it's just from The Nutcracker," I replied. It is a simple story, full of childhood's innocent, but very real, hopes and fears. To watch or listen to The Nutcracker is to enter into a dream, a dream which comes to life even after so many years, and all wars and revolutions which have tormented the world.

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Codifying America's Defense

 From Tierney's Real News:

The Senate passed a $900 BILLION defense policy bill by a 77–20 vote, codifying much of President Trump’s security agenda and implementing the largest military acquisition overhaul in decades. The bill funds new submarines, fighter jets, munitions and drones and codifies 15 Trump EOs on military reform, border security, and DEI elimination.

It provides a 3.8% pay raise for military personnel—the largest in years—along with quality-of-life improvements such as better housing and expanded family support, directly benefiting active-duty troops and their families.

President Trump also announced a one-time $1,776 "warrior dividend" payment to eligible U.S. military personnel (E-1 to O-6 and certain reserves) as a holiday bonus which was already funded. The payment honors 1776 and targets about 1.45 million service members on active duty as of November 30, 2025, and will be disbursed by late December.

The defense bill streamlines weapons procurement to deliver submarines, fighter jets, drones, and munitions faster and more cost-effectively, enhancing readiness against threats like China while saving taxpayer dollars by cutting “red tape.”

“The bill sets us on a path to modernize our defense capabilities and expand our drone manufacturing, shipbuilding efforts, and the development of innovative low-cost weapons,” to compete with Russia and Communist China. (Read more.)

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Aristocracy

 From Paul Gottfried at Chronicles:

This timely anthology, focused on what could be called the aristocratic wing of the “conservative tradition,” chooses some unconventional thinkers, not all of whom would be recognizable to serious historians as conservatives. One might question whether Friedrich Nietzsche, Oswald Spengler, and Julius Evola should count as traditional conservatives. But the authors of the essays on Nietzsche, Evola, and Spengler (Michael Harding and Grant Havers) argue they are relevant to conservative thought because they were all devastatingly critical of the modern notion of equality and stressed the value of aristocracies.

Although historical conservatism as a body of thought and political practice emerged from the French Revolution, there is also an American tradition of criticizing democratic equality and defending traditional social elites that represents what Russell Kirk called “the conservative mind.” Irving Babbitt, Henry Adams, and Robert Nisbet, who are all deservedly treated in this anthology, stood for this peculiarly American kind of conservatism, one that outside of our surviving conservative traditionalists barely exists anymore.

Alexander-Davey explores “aristocratic liberal” thought in his essay on the 19th-century German novelist and political theorist Wilhelm Heinrich Riehl (1823-1897), who was a moderate European conservative during what might be described as the silver age of European conservatism. (The golden age occurred during the European restoration following the Napoleonic Wars.) Alexander-Davey treats both Riehl and his Russian near-contemporary Konstantin Leontiev as “prophets of anti-modernity.” (Read more.)

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Mistletoe

Here is some historical background on the pagan plant which has long been pleasantly associated with Christmas.

Many folks know that the berries and leaves are toxic, but less known, I suspect, is that the shrub grows high in the branches of trees. Where does it put its roots? They wander under the skin of its host, supping from the tree's veins. One or two mistletoe bushes in an otherwise healthy tree will deplete it, though not to the point of death. Look hard in the canopy of maples and oaks: That squirrel's nest, if green, may be a mature mistletoe working its macabre magic.

This sinister trait has resonated in cultures through the ages. In Greek mythology, Persephone unlocked the gates to the underworld with a wand of mistletoe. The ancient druids venerated mistletoe for its powers and held that when the plant was growing on oak trees, as opposed to apple, it was particularly sacred. The tradition of kissing beneath it, based loosely on Celtic lore, became popular in the 19th century along with other yuletide rituals. (Read more.)

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Do You See it?

From Tierney's Real News:

What if every morning you sent your daughter off to elementary school and every evening she came home and told you about the scene that happened that day at school.

The first day it was someone acting up in her class that took the attention off study.

The second day it was someone acting up outside her classroom window that distracted the class.

The third day it was someone in the hallway acting up that prevented the students ever from entering class that day at all.

The fourth day it was someone acting up in the lunch room that prevented class from ever returning to class again that day.

The fifth day it was a group fighting at the entrance to the school that prevented anyone from entering or leaving the building.

The sixth day it was a called-in “bomb threat” at recess and the school and grounds had to be evacuated.

The seventh day - there was a school shooting during gym (even though the building was a gun-free zone) and one classmate was killed but nobody knows who did it because the killer was wearing a mask and the principal disabled the school cameras in the gym to “protect” the privacy of the students.

And on and on and on. Every week brought new threats or some unseen catastrophe. It felt as though the school and the world teetered on the edge of disaster, never allowing a moment’s peace or certainty.

By the end of her first year of school your daughter had learned NOTHING and did not know how to read or write or do arithmetic.

But she HAD learned how to be afraid and seek comfort by any means possible. She was exhausted. She wanted someone to protect her and take her away from all that - while at the same time she became so used to the excitement that life seemed dull without it. (Read more.)

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Defense of the Traditional Date of Christmas

From Dr. Taylor Marshall:

Now we move on to establishing the birthday of Christ from Sacred Scripture in two steps. The first step is to use Scripture to determine the birthday of Saint John the Baptist. The next step is using Saint John the Baptist’s birthday as the key for finding Christ’s birthday. We can discover that Christ was born in late December by observing first the time of year in which Saint Luke describes Saint Zacharias in the temple. This provides us with the approximate conception date of Saint John the Baptist. From there we can follow the chronology that Saint Luke gives, and that lands us at the end of December. 

Saint Luke reports that Zacharias served in the “course of Abias” (Lk 1:5) which Scripture records as the eighth course among the twenty-four priestly courses (Neh 12:17). Each shift of priests served one week in the temple for two times each year. The course of Abias served during the eighth week and the thirty-second week in the annual cycle.[ii]However, when did the cycle of courses begin?

Josef Heinrich Friedlieb has convincingly established that the first priestly course of Jojarib was on duty during the destruction of Jerusalem on the ninth day of the Jewish month of Av.[iii]Thus the priestly course of Jojarib was on duty during the second week of Av. Consequently, the priestly course of Abias (the course of Saint Zacharias) was undoubtedly serving during the second week of the Jewish month of Tishri—the very week of the Day of Atonement on the tenth day of Tishri. In our calendar, the Day of Atonement would land anywhere from September 22 to October 8.

Zacharias and Elizabeth conceived John the Baptist immediately after Zacharias served his course. This entails that Saint John the Baptist would have been conceived somewhere around the end of September, placing John’s birth at the end of June, confirming the Catholic Church’s celebration of the Nativity of Saint John the Baptist on June 24.

The second-century Protoevangelium of Saint James also confirms a late September conception of the Baptist since the work depicts Saint Zacharias as High Priest and as entering the Holy of Holies—not merely the holy place with the altar of incense. This is a factual mistake because Zacharias was not the high priest, but one of the chief priests.[iv]Still, the Protoevangelium regards Zacharias as a high priest and this associates him with the Day of Atonement, which lands on the tenth day of the Hebrew month of Tishri (roughly the end of our September). Immediately after this entry into the temple and message of the Archangel Gabriel, Zacharias and Elizabeth conceive John the Baptist. Allowing for forty weeks of gestation, this places the birth of John the Baptist at the end of June—once again confirming the Catholic date for the Nativity of Saint John the Baptist on June 24.

The rest of the dating is rather simple. We read that just after the Immaculate Virgin Mary conceived Christ, she went to visit her cousin Elizabeth who was six months pregnant with John the Baptist. This means that John the Baptist was six months older that our Lord Jesus Christ (Lk 1:24-27, 36). If you add six months to June 24 you get December 24-25 as the birthday of Christ. Then, if you subtract nine months from December 25 you get that the Annunciation was March 25. All the dates match up perfectly. So then, if John the Baptist was conceived shortly after the Jewish Day of the Atonement, then the traditional Catholic dates are essentially correct. The birth of Christ would be about or on December 25.

Sacred Tradition also confirms December 25 as the birthday of the Son of God. The source of this ancient tradition is the Blessed Virgin Mary herself. Ask any mother about the birth of her children. She will not only give you the date of the birth, but she will be able to rattle off the time, the location, the weather, the weight of the baby, the length of the baby, and a number of other details. I’m the father of six blessed children, and while I sometimes forget these details—mea maxima culpa—my wife never does. You see, mothers never forget the details surrounding the births of their babies. (Read more.)

 

More HERE.

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"The Holly and the Ivy"

The holly and the ivy, when they are both full grown,
Of all the trees that are in the wood, the holly bears the crown.

Refrain:

Oh, the rising of the sun and the running of the deer,

The playing of the merry organ, sweet singing in the choir.

The holly bears a blossom as white as lily flower,

And Mary bore sweet Jesus Christ to be our sweet saviour

Refrain

The holly bears a berry as red as any blood,

And Mary bore sweet Jesus Christ to do poor sinners good.

Refrain

The holly bears a prickle as sharp as any thorn,

And Mary bore sweet Jesus Christ on Christmas Day in the morn.

Refrain

The holly bears a bark as bitter as any gall,

And Mary bore sweet Jesus Christ for to redeem us all.

Refrain

It is an old English carol, the original of which was a song about the complexity of male and female relationships. David Beaulieu of About.com explains:

So where does the ivy come into play in the song, "The Holly and the Ivy?" Except for its appearance alongside holly in the opening stanza, it isn't even mentioned in the song. If this one, insignificant reference to ivy were struck from the lyrics, in what way would the song suffer? And if your answer is, "Not at all," then the next logical question to ask is: Why is the carol not titled simply, "The Holly," instead of, "The Holly and the Ivy?"

....The answer may lie in the fact that "The Holly and the Ivy" is based on older songs, such as "The Contest of the Holly and the Ivy" ....

In "The Contest of the Holly and the Ivy," ivy plays a role equally important to that of holly. The mention of ivy in the first stanza (and the last stanza, which merely repeats the first) in "The Holly and the Ivy" is therefore a hold-over, a remnant from an earlier era, a fragment pointing to music with a very different meaning. The influence of the earlier songs about the holly and the ivy was apparently so strong that the ivy was given a cameo appearance in this one, too -- despite the fact that only the holly has any major role to play in it.

What we see played out in "The Contest of the Holly and the Ivy" and similar songs (perhaps dating back to medieval times) is the rivalry between men and women, thinly disguised as a contest between the holly and ivy. Holly was conceived of as being masculine in the plant symbology of the time, probably because it is more rigid and prickly; while the softer ivy is associated with the feminine in this tradition.

According to an article at Dave's Garden:

Using ivy as decoration also dates back to the time of the Romans, who associated it with Bacchus (the Roman equivalent of the Greek Dionysus, god of wine and intoxication). Ivy was a symbol of fidelity and marriage, and was often wound into a crown, wreath or garland.^[3] It also served as a symbol of prosperity and charity, and thus it was adopted by the early Christians, for whom it was a reminder to help the less fortunate. In early England, it was considered bad luck to use ivy alone in decorating for Christmas, and would give the woman of the house the upper hand.

The same site explains the symbolism of holly:

The practice of ornamenting the home with holly began with the Romans, who regarded it as an omen of good fortune and a symbol of immortality. They sent congratulatory wreaths of holly to newlyweds, and also used it as a gift during the festival of Saturnalia (a celebration which itself is based partly on Greek and Egyptian solstice observances). As early Christians adopted the practice of decorating with the plant, holly took on religious associations--namely, that the spiky leaves represented Christ’s crown of thorns, and the red berries his blood....

The Christmas carol “The Holly and The Ivy” is an example of how ancient beliefs were absorbed by the Christian church. The song we sing today was recorded by a folk song collector named Cecil Sharp, who heard it sung in Chipping Camden, Gloucestershire, in 1909:^[5]

The holly and the ivy,
When both are full well grown.
Of all the trees that are in the wood,
The holly bears the crown.

Oh, the rising of the sun,
The running of the deer.
The playing of the merry organ,
Sweet singing in the choir.

Subsequent verses transform the carol into a Christian song. Dr. Ian Bradley, of the St. Andrews University School of Divinity in Scotland, writes that the although the lyrics focus on the holly as a symbol of Christ, ivy is also mentioned because of the carol’s basis on an older medieval song in which the plants personify men and women. In the earlier song, holly and ivy were equals, with holly representing goodness and masculinity; ivy standing for evil (or at least weakness) and femininity.^[6]

To the medieval mind, the male was considered the dominant sex, and a support for the weaker and more delicate female, thus the rigid holly shrub and the twining ivy vine must have seemed like natural embodiments of those traits. The original meaning of “The Holly and the Ivy” is a reminder that there has always been a subtle and humorous (sometimes not so subtle and humorous) competition between men and women for dominance. These two tough plants may represent the struggle between the sexes, but they can also be seen as a celebration of male and female cooperation and interdependence. (Read more.)

(Artwork from Karen) Share

Systemic Discrimination Against White Men

 From Amuse on X:

Once you notice the pipeline logic, certain anecdotes stop looking like isolated incidents. A television writers’ room cannot be “all white male,” so a white male applicant is rejected even when praised. A newsroom has dozens of qualified applicants, but internal talk treats hiring another white man as “backsliding” on representation. A faculty committee looks at a finalist who is strongest on paper, and then treats that strength as something to be outweighed by the imperative not to “go with the man again.” These stories are not difficult to find, but they are usually told in a whisper, because the one thing the system cannot tolerate is open description.

You might respond, anecdotes are not evidence. Fair enough. But the broader pattern is visible in who occupies the junior ranks of the professions that shape public life. In media, major organizations after 2020 publicly announced aggressive diversity targets, then reorganized internships and fellowships accordingly. In entertainment, guild and studio metrics increasingly treated “representation” as a principal constraint, not a side consideration. In academia, DEI statements became a screening mechanism, and cluster hiring and diversity focused fellowships became a parallel hiring track. In corporate America, managers were asked to move numbers, often with explicit or implicit penalties for failing to do so.

Now comes the morally loaded question. Is a decline in young white male representation necessarily discrimination? Not logically. There are many possible explanations, including preference changes, educational shifts, and the large, welcome entry of women into professions historically closed to them. But the steelman case is that at least some meaningful part of the decline is not explained by neutral forces. It is explained by deliberate de prioritization of white men as a group, either explicitly or through proxy mechanisms that achieve the same result while preserving plausible deniability. (Read more.)

 

 From Compact Magazine:

For a decade, it kept going, faster and faster. Without any actual quotas to achieve—only the constant exhortation to “do better”—the diversity complex became self-radicalizing, a strange confluence of top-down and bottom-up pressure. No one ever said what the right number of white men would be, but it was always fewer than you currently had. 

The boundaries shifted depending on the industry and the moment: A white woman might be favored in some contexts, disfavored in others; an Asian-American man might face extra obstacles in tech or medicine, but if he wanted to be a screenwriter or an English professor, the system worked in his favor. But for younger white men, any professional success was fundamentally a problem for institutions to solve. 

And solve it they did.

Over the course of the 2010s, nearly every mechanism liberal America used to confer prestige was reweighted along identitarian lines. Seven white male Gen Xers won the MacArthur “Genius” Fellowship in 2013 alone—the same as the total number of white male millennials who’ve won since. 

In 2014, two white male millennials were National Book Award finalists, including one winner; that year nine white male American artists under 40 appeared at the Whitney Biennial. But of the 70 millennial writers nominated for National Book Awards in the decade that followed, just three were white men. The “Big 4” galleries represent 47 millennial artists; just three are white men. At the 2024 Whitney Biennial, which featured 45 millennial artists, zero were white American men.

The white men shut out of the culture industries didn’t surge into other high-status fields. They didn’t suddenly flood advertising, law, or medicine, which are all less white and significantly less male than they were a decade ago. White men dropped from 31.2 percent of law school matriculants in 2016 to 25.7 percent in 2024. (Read more.)

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Burke’s Revolutionary Reflection

 From The New Criterion:

When did Burke become the Burke that Russell Kirk recognized as the “first conservative of our time of troubles”? Historians agree that this image sharpened after the French Revolution. In this telling, Reflections on the Revolution in France (1790) led to Burke’s falling out with the radical Whig Charles James Fox, and then, in 1791, to a split between Old Whigs (Burkean, proto-conservative) and New (Foxite, pro-radical). British Nineteenth-century liberalism and conservatism descend from this division. Both were chastened by the French Revolution, the Terror, and the Napoleonic Wars. Like almost all Europeans, British liberals and conservatives were skeptical about the American experiment’s prospects. English radicalism was suppressed by William Pitt the Younger in the Napoleonic emergency, and though it resurfaced after 1815, it never regained its momentum.

I suggest that Burke’s recoil from the implications of radical Whiggery began earlier, during the American Revolution. Its pivotal episode was not the mob breaking into the Tuileries Palace in 1790 and chasing Marie Antoinette from her bed. It was the events that Herbert Butterfield called “the revolution we escaped”: the Gordon Riots of June 1780. They remain the biggest riots in British history. The Whig split of 1791 over the French Revolution was also preceded by a Whig split in 1782, as Lord  North’s government collapsed amid defeat in America. The reaction against English radicalism began in 1780, then accelerated after 1789.

Burke began writing the Reflections in late 1789, after the fall of the Bastille. He resumed work in early 1790, after reading A Discourse on the Love of Our Country. The Discourse transcribed a speech that Richard Price, a Dissenting minister and radical Whig, had delivered to the Society for Commemorating the Revolution in Great Britain at the meeting house in Old Jewry, by the Bank of England. In his 1776 pamphlet Civil Liberty, Price had justified the American Revolution as the heir to the Glorious Revolution of 1688 and also as a millenarian portent. He now made the same argument about the French Revolution. The sack of the Tuileries, which inspired Burke’s chivalric effusions, happened six months later, in October 1790. The Reflections were published in November. (Read more.)

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The Ban on Christmas

 Above is a missive in the hand of Oliver Cromwell complaining how his ban on Christmas was being defied by the citizens of London.  But what really disturbed him were the pictures of Charles I. To quote:

The Councell haveing received severall Informations that there was avery wilfull & strict observation of the day com[m]only called Christmasse day throughout the Cittyes of London & Westm[inster] by agenerall keeping of their shops shut up and that there were Contemptuous speeches used by some in favour thereof, which the Councell conceiveing to be upon the old grounds of superstition and malignancy and tending to the avowing of the same and Contempt of the present Lawes and governm[en]t have thought fit that the Parlam[en]t be moved to take the same into Consideration for such further provisions and penaltyes for the abolishing & punishing of those old superstitions observations and meeting w[i]th such malicious contradiction of offenders in that behalfe as their wisedomes shall iudge fit, They have likewise received informations of frequent resort unto and exerciseing of the idolatrous masse in severall places to the great dishono[u]r of Almightie God, notorious breach of the lawes and scandal of the governm[en]t wherein according to notice given they have already taken some Course and desire the parlam[en]t will be pleased to take that matter alsoe into their Consideration for further remedies & suppression of that Idolatrie in such way as to them shall seeme meet.That it be likewise reported to the Parl[amen]t that the Councell is informed that there are still remaining the Armes and pictures of the late King in severall Churches Halls, upon the Gates and in other publique places of the Citty of London.

That the parl[amen]t bee moved to appoint whom they shall thinke fitt to see the same armes & pictures taken downe and defaced and to give an Account of their executing the same w[i]thin such tyme as they shall thinke fit to allow for that purpose.

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The Most Explosive Book of 2026

 From Mark Judge at Chronicles:

Yes, they waged war on us.

That’s the simplest way to summarize what the government, technocratic elite, security state, and media did to the American people in 2016. It’s also the premise behind what is sure to be the most important and explosive book of 2026. That book, The Information State: Politics in the Age of Total Control by Jacob Siegel, explores the ways the crazed reactions of these parts of society to the arrival of Donald Trump drove them to label him “a threat to American democracy” and take actions that, ironically, turned them into the very threat they tried to warn us against.

Worse, that justification for their actions turned this elite class not just against Trump but against the people who supported him. Trump’s rise, Siegel, writes,

meant that politics had become war, as it is in many parts of the world, and tens of millions of Americans were the enemy. With Russian active measures having supposedly penetrated the Internet, anything said online could be attributed to Moscow.

The great value of The Information State is how well it is organized, brilliantly it is written, and carefully it marshals the evidence that makes its case. There were agencies, within agencies, within agencies who were involved in spying, censorship, peddling false stories, and attempting to ruin lives. The media was essential to the effort and is unlikely, ever, to regain the public trust. Yet behind these Byzantine departments erected to combat “misinformation,” “disinformation” and “malinformation”—that last just meaning any opinion with which our elites disagreed—there is one simple truth: With the arrival of Trump, America’s elite institutions waged war against their own people. (Read more.)

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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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The Lion in Winter (1968)

My life, when it is written, will read better than it lived. Henry Fitz-Empress, first Plantagenet, a king at twenty-one, the ablest soldier of an able time. He led men well, he cared for justice when he could and ruled, for thirty years, a state as great as Charlemagne's. He married out of love, a woman out of legend. Not in Alexandria, or Rome, or Camelot has there been such a queen....
~ The Lion in Winter (1968)

Eleanor of Aquitaine (1122-1204) is one of those historical personages about whom there are many wild stories. In Eleanor's case, most of the stories are probably true, although it is highly unlikely that she poisoned her husband's mistress, Fair Rosamund. Fair Rosamund was idealized at Eleanor's expense by later generations, especially the Victorians, for reasons surpassing comprehension. No doubt Rosamund was sweet and lovely, but Eleanor is immensely more interesting, or at least modern people have found her so.

Perhaps part of the contemporary fascination with Eleanor is that she is seen as being a feminist before her time. I doubt that Eleanor saw her actions in terms of being a liberated woman, asserting herself on behalf of the freedom and dignity of women everywhere. Eleanor's motives were usually part of a larger political maneuver which as a queen, a mother and a duchess she found necessary for retaining her power and influence. For a lady of rank, especially rank as exalted as Eleanor's, the loss of power and influence could mean imprisonment or death. Scheming was a matter of expediency; there is no question that she played the game well.

The film The Lion in Winter captures the spirit of the tempestuous relationship between Eleanor and her unfaithful husband, Henry II of England, and their perpetual attempts to outwit each other. Alison Weir's biography of Eleanor sifts through the legends and plumbs the truths. One of the opening lines of the film in which Henry carelessly admits to pederasty is not based on the known historical record. Henry was known for the sins of the flesh but not for sodomy. Eleanor left Henry after many years and many children, the murder of St. Thomas Becket being the last straw. She returned to France and became the catalyst for the development of the courts of love. Courtly love was not so much about sex as it was about music, Arthurian legend, chivalry, charming repartee, and showing respect for ladies.

Eleanor eventually found herself imprisoned by her husband for making war against him. He would let her rejoin the family at Christmas and Easter. Their daughters were accomplished and lovely; their sons were mostly wretches, and caused no end of trouble. Eleanor was a generous benefactress of the Church and the poor. She retired at last to the abbey of Fontevrault where she made religious vows before she died. A wonderful book for young readers about Queen Eleanor is E.L. Konigsburg's A Proud Taste for Scarlet and Miniver. 

Below is the scene of Queen Eleanor's arrival for the Christmas court at Chinon in France.

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