Kevin Drum of Washington Monthly confesses grudgingly to reading the following list of (allegedly) conservative blogs:

The Volokh Conspiracy

Professor Bainbridge

Dan Drezner

Andrew Sullivan

Bull Moose

Joanne Jacobs

Instapundit

Asymmetrical Information

Obsidian Wings

Marginal Revolution

Outside the Beltway

Ann Althouse

The Corner

Belgravia Dispatch

Begging to Differ

Just One Minute

Unqualified Offerings

Winds of Change

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A list of conservative blogs overlooking

(among others) is an unsatisfactory list, since it omits all of the most important conservative blogs with a single exception (Instapundit).
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Some people do think that Andrew Sullivan, Belgravia Dispatch, and Dan Drezner are conservative blogs. We do not.
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Claiming that Bull Moose and Obsidian Wings are conservative is just delusional.
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We did not know Marginal Revolution, which seems to be an Economics blog with a Free Market perspective, and which looks very good, or Begging to Differ and Unqualified Offerings, which we will make a point of looking in on.
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Hat tip to Ann Althouse, who says I’m not conservative, but who seems mistaken about that to us.

Thomas Bray points out that America-style civil liberties are unheard of even in some prominent democracies:

Spying on e-mail and cell phone traffic without a warrant. Searching offices and residences without a court order. Locking citizens away for weeks or months without filing charges.

Sound like your worst nightmare about the supposedly lawless Bush administration? Perhaps. But I refer to restrictions on civil liberties that are taking place not in the United States but, in the order in which I cited them, Canada, France and Great Britain.

All three countries are cited as moral superiors to the rogue regime in Washington, where the fascist leaders George Bush and Dick Cheney are said to be intent on fastening a reign of terror on the United States. But a brief scan of newspaper websites in those countries — something that the American mainstream media could easily have done before unleashing its own reign of terror on unsuspecting readers—reveals that their governments have in many cases gone far beyond where the Bush-Cheney could ever dream of going.

Theresa Rodriguez Farrisi, working as a substitute teacher in a Pennsylvania elementary school, last week, indignant that the lesson plan required her to read Clement C. Moore’s 1822 poem The Night Before Christmas to six and seven year olds, responded to what she viewed as the intrusion of religious expression into public education by delivering a diatribe debunking Santa Claus, which sent children home in tears.

She later explained:

Last week I substituted at a local elementary school in Lebanon County. The lesson plan required me to read the 1882 (sic) poem “The Night Before Christmas” by Clement Clarke Moore to two classes of students. While I can appreciate the poem for its literary value, the subject matter is offensive to me, and the reading of this poem to the children imposed values upon me which are against my deeply held religious beliefs. I could not in good conscience present the notion of Santa Claus as a truth to the children, and stated so.

No public-school teacher should be required to teach a belief, custom or religion that he or she believes to be false, or be required to pass those purported falsehoods onto impressionable children, without the right to state a disclaimer. Furthermore, freedom of speech and religion, no matter how unpopular the speech or against cultural norms the religion, are protected rights.

A secular public school should not be propagating any kind of religion. The belief in Santa Claus as a divine, magical, omniscient, powerful, giving, loving father-figure, to whom children are taught to make supplications and requests, is a religion indeed — a distorted substitute for the Judeo-Christian God.

The misfortune is that the modest exposure to higher education this woman had in the course of her professional preparation failed to make her a more humane, a more broad-minded person. It simply left her, as contemporary education leaves so many, overly supplied with opinion, and poorly equipped with judgement.

Glenn Reynolds is a Sci Fi enthusiast, and commonly mentions titles he has recently read. Last week, he recommended John Scalzi’s Old Man’s War.

Scalzi is a clever author. Old Man’s War is an affectionate homage to Heinlein’s beloved Starship Troopers, updated to meet perfectly the need for wish fulfillment fantasy of aging boomers. Where ST featured teen-agers joining the Space Marines in order to serve a tour of duty as the price of citizenship, OMW features senior citizens signing up for interstellar combat tours as the price of physical rejuvenation.

Enlistment in the Colonial Defense Force provides seniors a one-way ticket to a Darwinist Gallactic frontier, in which Homo sapiens is fiercely engaged in battle for survival in a Universe with limited resources and lebensraum, and apparently unlimited hostile competing alien species, many of whom look upon mankind as a tasty entrée. Fortunately, humanity’s fate is in the hands of the same kind of clear-eyed WWII-style no-nonsense “kill ‘em all” kind of leadership we remember from the original Heinlein œuvre.

What if they gave a scandal and nobody came? asks one of Roger L. Simon’s commenters.

Posted by: chuck at December 24, 2005 05:07 PM
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The New York Times’ James Bamford cheerfully tells us all about “the most secret operation in the entire intelligence network, complete with its own code word – which itself is secret,” and in the omniscient manner of journalists everywhere proceeds to evaluate the ultra-secret NSA’s current operations as “struggling to adjust to the war on terror.”

Jokingly referred to as “No Such Agency,” the N.S.A. was created in absolute secrecy in 1952 by President Harry S. Truman. Today, it is the largest intelligence agency. It is also the most important, providing far more insight on foreign countries than the C.I.A. and other spy organizations.

But the agency is still struggling to adjust to the war on terror, in which its job is not to monitor states, but individuals or small cells hidden all over the world. To accomplish this, the N.S.A. has developed ever more sophisticated technology that mines vast amounts of data. But this technology may be of limited use abroad. And at home, it increases pressure on the agency to bypass civil liberties and skirt formal legal channels of criminal investigation. Originally created to spy on foreign adversaries, the N.S.A. was never supposed to be turned inward.

Bamford naturally understands NSA’s mission better than its own leadership, or that of the elected administration. And he understands better too the limitations of data mining:

Today, instead of eavesdropping on an enormous country that was always chattering and never moved, the N.S.A. is trying to find small numbers of individuals who operate in closed cells, seldom communicate electronically (and when they do, use untraceable calling cards or disposable cellphones) and are constantly traveling from country to country… “Know how many international calls are made out of Afghanistan on a given day? Thousands.”

Ignoring these insurmountable obstacles, Bamford scolds, the Bush Administration heedlessly proceeded to engage in automated data-mining, which he refers to as “eavesdropping.” Impersonal and automated monitoring of international communications searching for keywords, he thinks, should be out-of-bounds. US intelligence and defense agencies should be forced to investigate only on an individual basis, filling out the proper pile of paper work, and going to court, presenting a case, and obtaining an individual warrant. Such practices push the boundaries of the law, and might lead to tyranny.
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The Washington Post’s Susan Spaulding editorializes indignantly that the Bush Administration went right ahead, and covertly conducted an impersonal and automated search for potential terrorist communications in such secrecy “that Congress was [only] briefed ‘at least a dozen times’ in the four years since the wiretap program started.”

Presumably, the president should have funded an international advertising campaign to notify everyone what he was plannng to do, then conducted a full-scale national political debate before proceeding with a secret intelligence operation in time of war:

Even assuming that these classified briefings accurately conveyed all relevant facts, it appears that they were limited to only eight of the 535 senators and representatives, under a process that effectively eliminates the possibility of any careful oversight.

EXCLUSIVE: Nuclear Monitoring of Muslims Done Without Search Warrants

In search of a terrorist nuclear bomb, the federal government since 9/11 has run a far-reaching, top secret program to monitor radiation levels at over a hundred Muslim sites in the Washington, D.C., area, including mosques, homes, businesses, and warehouses, plus similar sites in at least five other cities, U.S. News has learned. In numerous cases, the monitoring required investigators to go on to the property under surveillance, although no search warrants or court orders were ever obtained, according to those with knowledge of the program. Some participants were threatened with loss of their jobs when they questioned the legality of the operation, according to these accounts.

Federal officials familiar with the program maintain that warrants are unneeded for the kind of radiation sampling the operation entails, but some legal scholars disagree.

Another spy scandal and Bush will be at 60%.

From Robert Chambers, The Book of Days, 1869:

Born: Jesus Christ, Saviour of the world; Sir Isaac Newton, natural philosopher, 1642, Woolsthorpe, near Grantham; Johann Jacob Reiske, oriental scholar, 1716, Zorbig, Saxony; William Collins, poet, 1720, Chichester; Richard Person, Greek scholar, 1759, East Ruston, Norfolk.

and my wife, Karen.

Died: Persius, satiric poet, 62 A.D.; Pope Adrian I, 795; Emperor Leo V, the Armenian, slain at Constantinople, 820; Sir Matthew Hale, eminent judge, 1676; Rev. James Hervey, author of the Meditations, 1758, Weston Favell, Northamptonshire; Mrs. Chapone, moral writer, 1801, Hadley, Middlesex; Colonel John Gurwood, editor of Wellington’s Dispatches, 1854, Brighton.

Feast Day: St. Eugenia, virgin and martyr, about 257. St. Anastasia, martyr, 304. Another St. Anastasia.

Christmas Day

The festival of Christmas is regarded as the greatest celebration throughout the ecclesiastical year, and so important and joyous a solemnity is it deemed, that a special exception is made in its favour, whereby, in the event of the anniversary falling on a Friday, that day of the week, under all other circumstances a fast, is transformed to a festival.

That the birth of Jesus Christ, the deliverer of the human race, and the mysterious link connecting the transcendent and incomprehensible attributes of Deity with human sympathies and affections, should be considered as the most glorious event that ever happened, and the most worthy of being reverently and joyously commemorated, is a pro-position which must commend itself to the heart and reason of every one of His followers, who aspires to walk in His footsteps, and share in the ineffable benefits which His death has secured to mankind. And so though at one period denounced by the Puritans as superstitious, and to the present day disregarded by Calvinistic Protestants, as unwarranted by Scripture, there are few who will seriously dispute the propriety of observing the anniversary of Christ’s birth by a religious service.

A question, however, which has been long and eagerly agitated, is here brought forward. Is the 25th of December really the day on which our Saviour first shewed himself in human form in the manger at Bethlehem? The evidence which we possess regarding the date is not only traditional, but likewise conflicting and confused. In the earliest periods at which we have any record of the observance of Christmas, we find that some communities of Christians celebrated the festival on the 1st or 6th of January; others on the 29th of March, the time of the Jewish Passover; while others, it is said, observed it on the 29th of September, or Feast of Tabernacles. There can be no doubt, however, that long before the reign of Constantine, in the fourth century, the season of the New Year had been adopted as the period for celebrating the Nativity, though a difference in this respect existed in the practice of the Eastern and Western Churches, the former observing the 6th of January, and the latter the 25th of December. The custom of the Western Church at last prevailed, and both of the ecclesiastical bodies agreed to hold the anniversary on the same day. The fixing of the date appears to have been the act of Julius I, who presided as pope or bishop of Rome, from 337 to 352 A.D. The circumstance is doubted by Mosheim, but is confirmed by St. Chrysostom, who died in the beginning of the fifth century.

This celebrated father of the church informs us, in one of his epistles, that Julius, on the solicitation of St. Cyril of Jerusalem, caused strict inquiries to be made on the subject, and thereafter, following what seemed to be the best authenticated tradition, settled authoritatively the 25th of December as the anniversary of Christ’s birth, the ‘Festorum omnium metropolis,’ as it is styled by Chrysostom. It is true, indeed, that some have represented this fixing of the day to have been accomplished by St. Telesphorus, who was bishop of Rome 128—139 A. D., but the authority for the assertion is very doubtful. Towards the close of the second century, we find a notice of the observance of Christmas in the reign of the Emperor Commodus; and about a hundred years afterwards, in the time of Dioclesiaun an atrocious act of cruelty is recorded of the last named emperor, who caused a church in Nicomedia, where the Christians were celebrating the Nativity, to be set on fire, and by barring every means of egress from the building, made all the worshippers perish in the flames. Since the, end of the fourth century at least, the 25th of December has been uniformly observed as the anniversary of the Nativity by all the nations of Christendom.

Thus far for ancient usage, but it will be. readily comprehended that insurmountable difficulties yet exist with respect to the real date of the momentous event under notice. Sir Isaac Newton, indeed, remarks in his Commentary on the Prophecies of Daniel, that the feast of the Nativity, and most of the other ecclesiastical anniversaries, were originally fixed at cardinal points of the year, without any reference to the dates of the incidents which they commemorated, dates which, by the lapse of time, had become impossible to be ascertained. Thus the Annunciation of the Virgin Mary was placed on the 25th of March, or about the time of the vernal equinox; the feast of St. Michael on the 29th of September, or near the autumnal equinox; and the birth of Christ and other festivals at the time of the winter-solstice. Many of the apostles ‘days—such as St. Paul, St. Matthias, and others—were determined by the days when the sun entered the respective signs of the ecliptic, and the pagan festivals had also a considerable share in the adjustment of the Christian year.

To this last we shall shortly have occasion to advert more particularly, but at present we shall content ourselves by remarking that the views of the great astronomer just indicated, present at least a specious explanation of the original construction of the ecclesiastical calendar. As regards the observance of Easter indeed, and its accessory celebrations, there is good ground for maintaining that they mark tolerably accurately the anniversaries of the Passion and Resurrection of our Lord, seeing that we know that the events themselves took place at the period of the Jewish Passover. But no such precision of date can be adduced as regards Christmas, respecting which the generally received view now is, that it does not correspond with the actual date of the nativity of our Saviour. One objection, in particular, has been made, that the incident recorded in Scripture, of shepherds keeping watch by night on the plains of Bethlehem, could not have taken place in the month of December, a period generally of great inclemency in the region of Judea.

Though Christian nations have thus, from an early period in the history of the church, celebrated Christmas about the period of the winter-solstice or the shortest day, it is well known that many, and, indeed, the greater number of the popular festive observances by which it is characterized, are referable to a much more ancient origin. Amid all the pagan nations of antiquity, there seems to have been a universal tendency to worship the sun as the giver of life and light, and the visible manifestation of the Deity. Various as were the names bestowed by different peoples on this object of their worship, he was still the same divinity. Thus, at Rome, he appears to have been worshipped under one of the characters attributed to Saturn, the father of the gods; among the Scandinavian nations he was known under the epithet of Odin or Woden, the father of Thor, who seems after-wards to have shared with his parent the adoration bestowed on the latter, as the divinity of which the ‘sun was the visible manifestation; whilst with the ancient Persians, the appellation for the god of lights was Mithras, apparently the same as the Irish Mithr, and with the Phoenicians or Carthaginians it was Baal or Bel, an epithet familiar to all students of the Bible.

Concurring thus as regards the object of worship, there was a no less remarkable uniformity in the period of the year at which these different nations celebrated a grand festival in his honour. The time chosen appears to have been universally the season of the New Year, or, rather, the winter-solstice, from which the new year was frequently reckoned. This unanimity in the celebration of the festival in question, is to be ascribed to the general feeling of joy which all of us experience when the gradual shortening of the day reaches its utmost limit on the 21st of December, and the sun, recommencing his upward course, announces that mid-winter is past, and spring and summer are approaching. On similar grounds, and with similar demonstrations, the ancient pagan nations observed a festival at mid-summer, or the summer-solstice, when the sun arrives at the culminating point of his ascent on the 21st of June, or longest day.

By the Romans, this anniversary was celebrated under the title of Saturnalia, or the festival of Saturn, and was marked by the prevalence of a universal license and merry-making. The slaves were permitted to enjoy for a time a thorough freedom in speech and behavior, and it is even said that their masters waited on them as servants. Every one feasted and rejoiced, work and business were for a season entirely suspended, the houses were decked with laurels and evergreens, presents were made by parents and friends, and all sorts of games and amusements were indulged. in by the citizens. In the bleak north, the same rejoicings had place, but in a ruder and more barbarous form. Fires were extensively kindled, both in and out of doors, blocks of wood blazed in honour of Odin and Thor, the sacred mistletoe was gathered by the Druids, and sacrifices, both of men and cattle, were made to the savage divinities. Fires are said, also, to have been kindled at this period of the year by the ancient Persians, between whom and the Druids of Western Europe a relationship is supposed to have existed.

In the early ages of Christianity, its ministers frequently experienced the utmost difficulty in inducing the converts to refrain from indulging in the popular amusements which were so largely participated in by their pagan countrymen. Among others, the revelry and license which characterized the Saturnalia called for special animadversion. But at last, convinced partly of the inefficacy of such denunciations, and partly influenced by the idea that the spread of Christianity might thereby be advanced, the church endeavored to amalgamate, as it were, the old and new religious, and sought, by transferring the heathen ceremonies to the solemnities of the Christian festivals, to make them subservient to the cause of religion and piety. A compromise was thus effected between clergy and laity, though it must be admitted that it proved anything but a harmonious one, as we find a constant, though ineffectual, proscription by the ecclesiastical authorities of the favorite amusements of the people, including among others the sports and revelries at Christmas.

Ingrafted thus on the Romani Saturnalia, the Christmas festivities received in Britain further changes and modifications, by having superadded to them, first, the Druidical rites and superstitions, and then, after the arrival of the Saxons, the various ceremonies practiced by the ancient Germans and Scandinavians. The result has been the strange medley of Christian and pagan rites which contribute to make up the festivities of the modern Christmas. Of these, the burning of the Yule log, and the superstitions connected with the mistletoe have already been described under Christmas Eve, and further accounts are given under separate heads, both under the 24th and 25th of December.

The name given by the ancient Goths and. Saxons to the festival of the winter-solstice was Jul or Yule, the latter term forming, to the present day, the designation in the Scottish dialect of Christmas, and preserved also in the phrase of the ‘Yule log.’ Perhaps the etymology of no term has excited greater discussion among antiquaries. Some maintain it to be derived from the Greek, Ïu0192Ïu2026λÏu0192ι, or, ιÏu0192Ïu2026λÏu0192Ïu201a, the name of a hymn in honor of Ceres; others say it comes from the Latin jubilum, signifying a time of rejoicing, or from its being a festival in honour of Julius Caesar; whilst some also explain its meaning as synonymous with ol or oel, which in the ancient Gothic language denotes a feast, and also the favorite liquor used on such occasion, whence our word ale. But a much more probable derivation of the term in question is from the Gothic giul or hiul, the origin of the modem word wheel, and bearing the same signification. According to this very probable explanation, the Yule festival received its name from its being the turning-point of the year, or the period at which the fiery orb of day made a revolution in his annual circuit, and entered on his northern journey. A confirmation of this view is afforded by the circumstance that in the old clog almanacs, a wheel is the device employed for marking the season of Yule-tide.

Throughout the middle ages, and down to the period of the Reformation, the festival of Christmas, ingrafted on the pagan rites of Yule, continued throughout Christendom to be universally celebrated with every mark of rejoicing. On the adoption of a new system of faith by most of the northern nations of Europe in the sixteenth century, the Lutheran and Anglican churches retained the celebration of Christmas and other festivals, which Calvinists rejected absolutely, denouncing the observance of all such days, except Sunday, as superstitious and unscriptural. In reference to the superstition anciently prevalent in Scotland against spinning on Christmas or Yule day, and the determination of the Calvinistic clergy to put down all such notions, the following amusing passage is quoted by Dr. Jamieson from Jhone Hamilton’s Facile Traictise:

‘The ministers of Scotland—in contempt of the vther halie dayes obseruit be England—cause their wyfis and seruants spin in oppin sicht of the people upon Yeul day; and their affectionnate auditeurs constraines their tennants to yok thair pleuchs on Yeul day in contempt of Christ’s Natiuitie, whilk our Lord has not left vnpunisit: for thair oxin ran wod [mad], and brak their nekis, and leamit [lamed] sum pleugh men, as is notoriously knawin in sindrie partes of Scotland.’

In consequence of the Presbyterian form of church-government, as constituted by John Knox and his coadjutors on the model of the ecclesiastical polity of Calvin, having taken such firm root in Scotland, the festival of Christmas, with other commemorative celebrations retained from the Romish calendar by the Anglicans and Lutherans, is comparatively unknown in that country, at least in the Lowlands. The tendency to mirth and jollity at the close of the year, which seems almost inherent in human nature, has, in North Britain, been, for the most part, transferred from Christmas and Christmas Eve to New-year’s Day and the preceding evening, known by the appellation of Hogmenay. In many parts of the Highlands of Scotland, however, and also in the county of Forfar, and one or two other districts, the day for the great annual merry-making is Christmas.

From a curious old song preserved in the Harleian Manuscripts in the British Museum, we learn that it was considered peculiarly lucky when Christmas-day fell on a Sunday, and the reverse when it occurred on a Saturday. The intermediate days are, for the most part, characterized by a happy uniformity of propitious augury. The versification is of the rudest and most rugged description, but as an interesting specimen of medieval folk-lore, we subjoin the stanzas relating to Sunday and Saturday:

Lordinges, I warne you al beforne,
Yef that day that Cryste was borne,
Falle uppon a Sunday;
That wynter shall be good par fay,
But grete wyndes alofte shalbe,
The somer shall be fayre and drye;
By kynde skylle, wythowtyn lesse,
Throw all londes shalbe peas,
And good tyme all thyngs to don,
But he that stelyth he shalbe fownde sone;
Whate chylde that day borne be,
A great lord he shalbe.

If Crystmas on the Saterday falle,
That wynter ys to be dredden alle,
Hyt shalbe so fulle of grete tempeste
That hyt shall sle bothe man and beste,
Frute and corn shal fayle grete won,
And olde folke dyen many on;

Whate woman that day of chylde travayle
They shalbe borne in grete perelle
And chyldren that be borne that day,
Within half a yere they shall dye par fay,
The summer then shall wete ryghte ylle:
If thou awght stele, hyt shel the spylle;
Thou dyest, yf sekenes take the.’

Somewhat akin to the notions above inculcated, is the belief in Devonshire that if the sun shines bright at noon on Christmas-day, a plentiful crop of apples may be expected in the following year.

From the Diary of that rare old gossip, Mr. Pepys, we extract the following entries relative to three Christmas-days of two hundred years ago:

‘Christmas-day (1662).—Had a pleasant walk to Whitehall, where I intended to have received the communion with the family, but I came a little too late. So I walked up into the house, and spent my time looking over pictures, particularly the ships in King Henry the Eighth’s Voyage to Bullaen; marking the great difference between those built then and now. By and by, down to the chapel again, where Bishop Morley preached on the song of the angels, “Glory to God on high, on earth peace and good-will towards men.” Bethought he made but a poor sermon, but long, and reprehending the common jollity of the court for the true joy that shall and ought to be on those days. Particularised concerning their excess in plays and gaming, saying that he whose device it is to keep the gamesters in order and within bounds, serves but for a second rather in a duel, meaning the groomer porter. Upon which it was worth observing how far they are come from taking the reprehensions of a bishop seriously, that they all laugh in the chapel when he reflected on their ill actions and courses. He did much press us to joy in these public days of joy, and to hospitality. But one that stood by whispered in my eare, that the bishop do not spend one groat to the poor himself. The sermon done, a good anthem followed with vials, and the king came down to receive the sacrament.

‘Christmas-day (1668).—To church in the morning, and there saw a wedding in the church, which I have not seen many a day; and the young people so merry one with another, and strange to see what delight we married people have to see these poor fools decoyed into our condition, every man and woman gazing and smiling at them.

‘Christmas-day (1668).—To dinner alone with any wife, who, poor wretch ! sat undressed all day till ten at night, altering and lacing of a noble petticoat; while I by her making the boy read to me the Life of Julius Ceasar, and Des Cartes’s book of Music.’

The geniality and joyousness of the Christmas season in England, has long been a national characteristic. The following poem or carol, by George Wither, who belongs to the first-half of the seventeenth century, describes with hilarious animation the mode of keeping Christmas in the poet’s day:

‘So now is come our joyful feast;

Let every man be jolly;
Each room with ivy leaves is drest, And every post with holly.
Though some churls at our mirth repine,
Round your foreheads garlands twine;
Drown sorrow in a cup of wine, And let us all be merry.

Now all our neighbours’ chimneys smoke,

And Christmas blocks are burning;
Their ovens they with baked meat choke, And all their spits are turning.
Without the door let sorrow lye;
And if for cold it hap to die,
We’ll bury’t in a Christmas-pie, And evermore be merry.

Now every lad is wond’rous trim,

And no man minds his labour;
Our lasses have provided them A bagpipe and a tabor;
Young men and maids, and girls and boys,
Give life to one another’s joys;
And you anon shall by their noise Perceive that they are merry.

Rank misers now do sparing shun;

Their hall of music soundeth;
And dogs thence with whole shoulders run,
So all things then aboundeth. The country-folks, themselves advance,
With crowdy-muttons out of France;
And Jack shall pipe and Jyll shall dance, And all the town be merry.

Ned Squash hath fetcht his bands from pawn,

And all his best apparel
Brisk Nell hath bought a ruff of lawn With dropping of the barrel.
And those that hardly all the year
Had bread to eat, or rags to wear,
Will have both clothes and dainty fare, And all the day be merry.

Now poor men to the justices

With capons make their errants;
And if they hap to fail of these, They plague them with their warrants:
But now they feed them with good cheer,
And what they want, they take in beer,
For Christmas comes but once a year, And then they shall be merry.

Good farmers in the country nurse

The poor, that else were undone;
Some landlords spend their money worse,
On lust and pride at London. There the roysters they do play,
Drab and dice their lands away,
Which may be ours another day, And therefore let’s be merry.

The client now his suit forbears;

The prisoner’s heart is eased;
The debtor drinks away his cares, And for the time is pleased.
Though others’ purses be more fat,
Why should we pine or grieve at that?
Hang sorrow! care will kill a cat, And therefore let’s be merry.

Hark! now the wags abroad do call,

Each other forth to rambling;
non you’ll see them in the hall, For nuts and apples scrambling.
Hark! how the roofs with laughter sound,
Anon they’ll think the house goes round,
For they the cellar’s depth have found, And there they will be merry.

The wenches with their wassel-bowls

About the streets are singing;
The boys are come to catch the owls, The wild mare in it bringing,
our kitchen-boy hath broke his box,
And to the dealing of the ox,
Our honest neighbors come by flocks, And here they will be merry.

Now kings and queens poor sheepcotes have,

And mate with every body;
The honest now may play the knave, And wise men play the noddy.
Some youths will now a mumming go,
Some others play at Rowland-ho,
And twenty other game boys mo, Because they will be merry.

Then, wherefore in these merry daies,

Should we, I pray, be duller?
No, let us sing some roundelayes, To make our mirth the fuller.
And, while thus inspired we sing,
Let all the streets with echoes ring;
Woods and hills and every thing, Bear witness we are merry.’

At present, Christmas-day, if somewhat shorn of its ancient glories, and unmarked by that boisterous jollity and exuberance of animal spirits which distinguished it in the time of our ancestors, is, nevertheless, still the holiday in which of all others throughout the year, all classes of English society most generally participate. Partaking of a religious character, the forenoon of the day is usually passed in church, and in the evening the re-united members of the family assemble round the joyous Christmas-board. Separated as many of these are during the rest of the year, they all make an effort to meet together round the Christmas-hearth. The hallowed feelings of domestic love and attachment, the pleasing remembrance of the past, and the joyous anticipation of the future, all cluster round these family-gatherings, and in the sacred associations with which they are intertwined, and the active deeds of kindness and benevolence which they tend to call forth, a realization may almost be found of the angelic message to the shepherds of Bethlehem—’Glory to God in the highest, and on earth peace, good-will toward men.’

While the Wall Street Journal quotes St. Paul on standing fast in liberty, the New York Times is publishing ersatz further revelations from the Pouting Spook Community attempting to build a case that the Bush Administation has been guilty of illegally defending the United States from legitimate forms of dissent, such as detonating nuclear devices in major cities like New York.

The National Security Agency has traced and analyzed large volumes of telephone and Internet communications flowing into and out of the United States as part of the eavesdropping program that President Bush approved after the Sept. 11, 2001, attacks to hunt for evidence of terrorist activity, according to current and former government officials.

The volume of information harvested from telecommunication data and voice networks, without court-approved warrants, is much larger than the White House has acknowledged, the officials said. It was collected by tapping directly into some of the American telecommunication system’s main arteries, they said.

As part of the program approved by President Bush for domestic surveillance without warrants, the N.S.A. has gained the cooperation of American telecommunications companies to obtain backdoor access to streams of domestic and international communications, the officials said.

I find it very simple to refute the left’s nonsensical theories of sinister Executive Branch plots to violate the Constitution and stifle dissent. If the government were actually doing what it could, and should, be doing lawfully in time of war, none of these kinds of stories would be being published at all, since all domestic subversives (including the leaking doves and their jounalistic collaborators) would have long since been interned for the duration of the war to some inclement locality, an hour or so south of Barstow, California, where from behind barbed wire, they could devote their attention to herpetological studies and counting Joshua trees, instead of providing aid and comfort to the enemies of the United States.

The Wall Street Journal has an excellent tradition, going back to 1949, of publishing the following editorial in the issue nearest preceding Christmas:

(excerpt)

In Hoc Anno Domini
December 24, 2005

When Saul of Tarsus set out on his journey to Damascus the whole of the known world lay in bondage. There was one state, and it was Rome. There was one master for it all, and he was Tiberius Caesar.

Everywhere there was civil order, for the arm of the Roman law was long. Everywhere there was stability, in government and in society, for the centurions saw that it was so.

But everywhere there was something else, too. There was oppression—for those who were not the friends of Tiberius Caesar. There was the tax gatherer to take the grain from the fields and the flax from the spindle to feed the legions or to fill the hungry treasury from which divine Caesar gave largess to the people. There was the impressor to find recruits for the circuses. There were executioners to quiet those whom the Emperor proscribed. What was a man for but to serve Caesar?

There was the persecution of men who dared think differently, who heard strange voices or read strange manuscripts. There was enslavement of men whose tribes came not from Rome, disdain for those who did not have the familiar visage. And most of all, there was everywhere a contempt for human life. What, to the strong, was one man more or less in a crowded world?

Then, of a sudden, there was a light in the world, and a man from Galilee saying, Render unto Caesar the things which are Caesar’s and unto God the things that are God’s….

And so Paul, the apostle of the Son of Man, spoke to his brethren, the Galatians, the words he would have us remember afterward in each of the years of his Lord:

Stand fast therefore in the liberty wherewith Christ has made us free and be not entangled again with the yoke of bondage.

This editorial was written in 1949 by the late Vermont Royster and has been published annually since.

(From Robert Chambers, The Book of Days, 1869:

The burning of the Yule log is an ancient Christmas ceremony, transmitted to us from our Scandinavian ancestors, who, at their feast of Juul, at the winter-solstice, used to kindle huge bonfires in honour of their god Thor. The custom, though sadly shorn of the ‘pomp and circumstance’ which formerly attended it, is still maintained in various parts of the country. The bringing in and placing of the ponderous block on the hearth of the wide chimney in the baronial hall was the most joyous of the ceremonies observed on Christmas Eve in feudal times. The venerable log, destined to crackle a welcome to all-comers, was drawn in triumph from its resting-place at the feet of its living brethren of the woods. Each wayfarer raised his hat as it passed, for he well knew that it was full of good promises, and that its flame would burn out old wrongs and heartburnings, and cause the liquor to bubble in the wassail-bowl, that was quaffed to the drowning of ancient feuds and animosities. So the Yule-log was worthily honoured, and the ancient bards welcomed its entrance with their minstrelsy.

The following ditty, appropriate to such an occasion, appears in the Sloane Manuscripts. It is supposed to be of the time of Henry VI:

WELCOME YULE

Welcome be thou, heavenly King,
Welcome born on this morning,
Welcome for whom we shall sing,

Welcome Yule,

Welcome be ye Stephen and John,
Welcome Innocents every one,
Welcome Thomas Martyr one,

Welcome Yule.

Welcome be ye, good New Year,
Welcome Twelfth Day, both in fere,
Welcome saints, loved and dear,

Welcome Yule.

Welcome be ye, Candlemas,
Welcome be ye, Queen of Bliss,
Welcome both to more and less,

Welcome Yule.

Welcome be ye that are here,
Welcome all, and make good cheer,
Welcome all, another year,

Welcome Yule.’

And here, in connection with the festivities on Christmas Eve, we may quote Herrick’s inspiriting stanzas:

‘Come bring with a noise,
My merry, merry boys,

The Christmas log to the firing,
While my good dame she
Bids ye all be free, And drink to your heart’s desiring.

With the last year’s brand
Light the new block, and,

For good success in his spending,
On your psalteries play
That sweet luck may Come while the log is a teending.

Drink now the strong beer,
Cut the white loaf here,

The while the meat is a shredding;
For the rare mince-pie,
And the plums stand by, To fill the paste that’s a kneading.’

The allusion at the commencement of the second stanza, is to the practice of laying aside the half-consumed block after having served its purpose on Christmas Eve, preserving it carefully in a cellar or other secure place till the next anniversary of Christmas, and then lighting the new log with the charred remains of its predecessor. The due observance of this custom was considered of the highest importance, and it was believed that the preservation of last year’s Christmas log was a most effectual security to the house against fire. We are further informed, that it was regarded as a sign of very bad-luck if a squinting person entered the hall when the log was burning, and a similarly evil omen was exhibited in the arrival of a bare-footed person, and, above all, of a flat-footed woman! As an accompaniment to the Yule log, a candle of monstrous size, called the Yule Candle, or Christmas Candle, shed its light on the festive-board during the evening. Brand, in his Popular Antiquities, states that, in the buttery of St. John’s College, Oxford, an ancient candle socket of stone still remains, ornamented with the figure of the Holy Lamb. It was formerly used for holding the Christmas Candle, which, during the twelve nights of the Christmas festival, was burned on the high-table at supper.

In Devonshire, the Yule log takes the form of the ashton fagot, and is brought in and burned with great glee and merriment. The fagot is composed of a bundle of ash-sticks bound or hooped round with bands of the same tree, and the number of these last ought, it is said, to be nine. The rods having been cut a few days previous, the farm-labourers, on Christmas Eve, sally forth joyously, bind them together, and then, by the aid of one or two horses, drag the fagot, with great rejoicings, to their master’s house, where it is deposited on the spacious hearth which serves as the fireplace in old-fashioned kitchens. Fun and jollity of all sorts now commence, the members of the household—master, family, and servants—seat themselves on the settles beside the fire, and all meet on terms of equality, the ordinary restraint characterizing the intercourse of master and servant being, for the occasion, wholly laid aside. Sports of various kinds take place, such as jumping in sacks, diving in a tub of water for apples, and jumping for cakes and treacle; that is to say, endeavoring, by springs (the hands being tied behind the back), to catch with the mouth a cake, thickly spread with treacle, and suspended from the ceiling. Liberal libations of cider, or egg-hot, that is, cider heated and mixed with eggs and spices, somewhat after the manner of the Scottish het-pint, are supplied to the assembled revellers, it being an acknowledged and time-honoured custom that for every crack which the bands of the ashton fagot make in bursting when charred through, the master of the house is bound to furnish a fresh bowl of liquor. To the credit of such gatherings it must be stated that they are characterized, for the most part, by thorough decorum, and scenes of inebriation and disorder are seldom witnessed.

One significant circumstance connected with the vigorous blaze which roars up the chimney on Christmas Eve ought not to be forgotten. We refer to the practice of most of the careful Devonshire housewives, at this season, to have the kitchen-chimney swept a few days previously, so as to guard against accidents from its taking fire. In Cornwall, as we are informed by a contributor to Notes and Queries, the Yule log is called ‘the mock,’ and great festivities attend the burning of it, including the old ceremony of lighting the block with a brand preserved from the fire of last year. We are informed also that, in the same locality, Christmas Eve is a special holiday with children, who, on this occasion, are allowed to sit up till midnight and ‘drink to the mock.’

Another custom in Devonshire, still practiced, we believe, in one or two localities on Christmas Eve, is for the farmer with his family and friends, after partaking together of hot cakes and cider (the cake being dipped in the liquor previous to being eaten), to proceed to the orchard, one of the party bearing hot cake and cider as an offering to the principal apple-tree. The cake is formally deposited on the fork of the tree, and the cider thrown over the latter, the men firing off guns and pistols, and the women and girls shouting:

‘Bear blue, apples and pears enow,
Barn fulls, bag fulls, sack fulls.

Hurrah! hurrah! hurrah!’

A similar libation of spiced-ale used to be sprinkled on the orchards and meadows in Norfolk; and the author of a very ingenious little work, The Christmas Book: Christmas in the Olden Time: Its Customs and their Origin (London, 1859) published some years ago, states that he has witnessed a ceremony of the same sort, in the neighborhood of the New Forest in Hampshire, where the chorus sung was –
‘Apples and pears with right good corn,
Come in plenty to every one,
Eat and drink good cake and not ale,
Give Earth to drink and she’ll not fail.’

From a contributor to Notes and Queries, we learn that on Christmas Eve, in the town of Chester and surrounding villages, numerous parties of singers parade the streets, and are hospitably entertained with meat and drink at the different houses where they call. The farmers of Cheshire pass rather an uncomfortable season at Christmas, seeing that they are obliged, for the most part, during this period, to dispense with the assistance of servants. According to an old custom in the county, the servants engage themselves to their employers from New-Year’s Eve to Christmas Day, and then for six or seven days, they leave their masters to shift for themselves, while they (the servants) resort to the towns to spend their holidays. On the morning after Christmas Day hundreds of farm-servants (male and female) dressed in holiday attire, in which all the hues of the rainbow strive for the mastery, throng the streets of Chester, considerably to the benefit of the tavern-keepers and shop-keepers. Having just received their year’s wages, extensive investments are made by them in smock frocks, cotton dresses, plush-waistcoats, and woolen shawls. Dancing is merrily carried on at various public-houses in the evening. In the whole of this custom, a more vivid realization is probably presented than in any other popular celebration at Christmas, of the precursor of these modern jovialities—the ancient Roman Saturnalia, in which the relations of master and servant were for a time reversed, and universal license prevailed.

Among Roman Catholics, a mass is always celebrated at midnight on Christmas Eve, another at daybreak on Christmas Day, and a third at a subsequent hour in the morning. A beautiful phase in popular superstition, is that which represents a thorough prostration of the Powers of Darkness as taking place at this season, and that no evil influence can then be exerted by them on mankind. The cock is then supposed to crow all night long, and by his vigilance to scare away all malignant spirits. The idea is beautifully expressed by Shakespeare, who puts it in the mouth of Marcellus, in Hamlet:

‘It faded on the crowing of the cock.
Some say, that ever ‘gainst that season comes
Wherein our Saviour’s birth is celebrated,
The bird of dawning singeth all night long:
And then, they say, no spirit can walk abroad;
The nights are wholesome; then no planets strike,
No fairy takes, nor witch hath power to charm;
So hallow’d and so gracious is the time.’

A belief was long current in Devon and Cornwall, and perhaps still lingers both there and in other remote parts of the country, that at mid-night, on Christmas Eve, the cattle in their stalls fall down on their knees in adoration of the infant Saviour, in the same manner as the legend reports them to have done in the stable at Bethlehem. Bees were also said to sing in their hives at the same time, and bread baked on Christmas Eve, it was averred, never became mouldy. All nature was thus supposed to unite in celebrating the birth of Christ, and partake in the general joy which the anniversary of the Nativity inspired.

For a picture of Christmas Eve, in the olden time, we can desire none better than that furnished by Sir Walter Scott in Marmion:

On Christmas Eve the bells were rung;
On Christmas Eve the mass was sung;
That only night, in all the year,
Saw the stoled priest the chalice rear.
The damsel donned her kirtle sheen;
The hall was dressed with holly green;
Forth to the wood did merry-men go,
To gather in the mistletoe.
Then opened wide the baron’s hall
To vassal, tenant, serf, and all;
Power laid his rod of rule aside,
And Ceremony doffed his pride.
The heir, with roses in his shoes,
That night might village partner choose.
The lord, underogating, share
The vulgar game of ‘post and pair.’
All hailed, with uncontrolled delight,
And general voice, the happy night,
That to the cottage, as the crown,
Brought tidings of salvation down!

The fire, with well-dried logs supplied,
Went roaring up the chimney wide;
The huge hall-table’s oaken face,
Scrubbed till it shone, the day to grace,
Bore then upon its massive board
No mark to part the squire and lord.
Then was brought in the lusty brawn,
By old blue-coated serving-man;
Then the grim boar’s-head frowned on high,
Crested with bays and rosemary.
Well can the green-garbed ranger tell,
How, when, and where the monster fell
What dogs before his death he tore,
And all the baiting of the boar.
The wassail round in good brown bowls,
Garnished with ribbons, blithely trowls.
There the huge sirloin reeked: hard by
Plum-porridge stood, and Christmas-eye;
Nor failed old Scotland to produce,
At such high-tide, her savoury goose.
Then came the merry masquers in,
And carols roared with blithesome din
If unmelodious was the song,
It was a hearty note, and strong.
Who lists may in their mumming see
Traces of ancient mystery;
White shirts supplied the masquerade,
And smutted cheeks the visors made;
But, oh! what masquers, richly dight,
Can boast of bosoms half so light!
England was merry England, when
Old Christmas brought his sports again.
‘Twas Christmas broached the mightiest ale;
‘Twas Christmas told the merriest tale
A Christmas gambol oft could cheer
The poor man’s heart through half the year.’

Gail Heriot reflects on the bogus holiday tradition of Kwanzaa:

If you visit a card shop at your local shopping mall these days, chances are you will see Kwanzaa cards. It’s big business. (Well, maybe it’s just medium-sized business, but it is evidently lucrative enough for card companies to bother with.) And if you go to swanky private schools like the one attended by the children of my fellow Right Coaster Chris Wonnell, you may well receive instruction on this traditional African-American holiday. Taking Kwanzaa seriously is all part of the spirit of multiculturalism.

Except, of course, Kwanzaa isn’t traditional at all. It was invented in the late 1960s by convicted felon Ron Everett, leader of a so-called black nationalist group called United Slaves. I use the word “so-called” because United Slaves’ veneer of black nationalism was very thin; most of its members had been members of a South Central Los Angeles street gang called the Gladiators, just as the Southern California chapter of the Black Panthers had been members of the Slauson gang.

In the early 1960s, these gangs were mostly concerned with petty and not-so-petty crime in the Los Angeles area, including the ever-popular practice of hitting up local merchants for protection money. By the late 1960s, however, they discovered that if they cloaked their activities in rhetoric of black nationalism, they could hit up not just the local pizza parlor, but great institutions of higher learning as well.

For more than a decade, students from Loyola College have participated in the school’s Care-a-Van program, providing the homeless two nights a week with meals, such as turkey-and-cheese sandwiches and hot chocolate, as well as toiletries.

But on Nov. 14, a Health Department representative notified the students that they needed a city license to distribute food, and that distribution via a van could not be licensed, since licensing would require on-site hot and cold running water for volunteers serving the food to wash their hands. The college suspended the program, but students rebelled, and resumed distributing food to the local homeless anyway in a nearby park.

Facing a problem with the kind of publicity that might be associated with arresting people for feeding the poor during the Christmas season, city officials offered to compromise.

Under the agreement, the students will continue to be allowed to provide food for two more months, while city officials try to find a more permanent place for the charity work that complies with city regulations, according to Dr. Joshua Sharfstein, Baltimore’s health commissioner.

Jon T. Coleman’s influential 2004 book Vicious – Wolves and Men in America argues for the reintroduction of wolves (from Canada) into the United States to repopulate their former hunting grounds, to “heal ecosystems overrun with herbivores, ...bring a sense of wildness to national parks, ... (and) brighten the human soul.” After all, the author observes: “There is no record of a nonrabid (sic) wolf killing a human in North America since the arrival of Europeans.”

These kinds of expansive claims are often published by writers on the Environmental left (who are insufficiently well-read), but a recent event in Northern Saskatchewan seems likely to eliminate the repetition of that particular refrain, and will probably impact regional wolf reintroduction debates.

On Nov. 8, student Kenton Joel Carnegie was walking alone near a remote camp owned by a mining exploration company when it is believed that he was killed by wolves.

Though an investigation is continuing, some wolves in the area had been attracted to a garbage dump and appeared to be less fearful of humans. Thus far authorities said Carnegie’s death is thought to be the first documented case in the wild of healthy wolves killing a human in North America since 1900.

The Hotline published yesterday its year-end review of activity in the political blogosphere, titling it The Year of Blogging Dangerously.

There is always another political correctness story coming out of New England. This holiday season, the town of Medway, Massachusetts, located southwest of Boston, has a middle school making the news:

MEDWAY—Some parents are scratching their heads after school administrators insisted students call a Christmas tree a “magical tree,” the color red was removed from green and red elf hats, and songs from “Jesus Christ Superstar,” were pulled from a winter concert.

Parent Tracy Goldrick said she has spoken to at least 20 parents who are, at the least, mildly annoyed at “the watering down of Christmas.”

Goldrick’s daughter, Tess, 11, said some of her peers were upset they lost their solos in the “Jesus Christ Superstar,” songs.

In addition, Tess said she was confused when her teachers said the Christmas tree that was part of the scenery for the play would be called a “magical tree.” “About a week ago, we had to call it a magical tree,” Tess said. “And they changed our red and green elf hats to green and white. I think they didn’t want them to have anything to do with Christmas colors.”