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.

Lt. Gen. George S. Patton (Army photo)

The Telegraph published more of a press release than a book review on a new title advocating the old rightwing theory that General George S. Patton was assassinated.

This version makes Patton’s death a collaborative OSS-NKVD effort. I’m skeptical, but I may actually read this one.

The newly unearthed diaries of a colourful assassin for the wartime Office of Strategic Services (OSS), the forerunner of the CIA, reveal that American spy chiefs wanted Patton dead because he was threatening to expose allied collusion with the Russians that cost American lives.

The death of General Patton in December 1945, is one of the enduring mysteries of the war era. Although he had suffered serious injuries in a car crash in Manheim, he was thought to be recovering and was on the verge of flying home.

But after a decade-long investigation, military historian Robert Wilcox claims that OSS head General “Wild Bill” Donovan ordered a highly decorated marksman called Douglas Bazata to silence Patton. …

His book, “Target Patton“, contains interviews with Mr Bazata, who died in 1999, and extracts from his diaries, detailing how he staged the car crash by getting a troop truck to plough into Patton’s Cadillac and then shot the general with a low-velocity projectile, which broke his neck while his fellow passengers escaped without a scratch.

Mr Bazata also suggested that when Patton began to recover from his injuries, US officials turned a blind eye as agents of the NKVD, the forerunner of the KGB, poisoned the general. …

Mr Wilcox told The Sunday Telegraph: “Patton was going to resign from the Army. He wanted to go to war with the Russians. The administration thought he was nuts.

“He also knew secrets of the war which would have ruined careers.

I don’t think Dwight Eisenhower would ever have been elected president if Patton had lived to say the things he wanted to say.” Mr Wilcox added: “I think there’s enough evidence here that if I were to go to a grand jury I could probably get an indictment, but perhaps not a conviction.”

Press TV:

A British geologist claims the Egyptian Sphinx could be much older than previously thought and might have originally had a lion’s face.

Colin Reader says the rain erosion on the Sphinx’s enclosure suggests it was built before the first pyramid was constructed about 4,500 years ago.

Reader believes the monument’s style shows that it dates back to the Early Dynastic period, making it several hundred years older than what previously thought.

Experts also found that the body of the Sphinx is disproportionate to its head, showing that the sphinx’s original head was something else – a lion for instance – and re-carved later to be modeled on Pharaoh Khufu’s face.

Since the monument already has the body of a lion, experts think it could have had the face of a lion as well, dailymail reported.

Furthermore, lion was a symbol of power to early Egyptians and the animal inhabited the wilds of Giza in ancient Egypt.

Geologist Robert Schoch was another expert who studied the Sphinx in the 1990s and claimed that it was built at least two thousand years before the widely accepted construction.

Both Reader and Schoch based their claims on the weathering features found on the Sphinx and the surrounding enclosure as well as the ones found on other Giza monuments such as the Sphinx Temple, believed to be constructed at the same time when the Sphinx was built.

Hat tip to the News Junkie.

December 7, 1941 – 2,403 KIA, 1,178 WIA.

Recent carbon dating tests of the Thera Eruption provides a date contradicting the established chronological sequence of Egyptian and Cypriot pottery found on the island.

www.an.gr:

Two olive branches buried by a Minoan-era eruption of the volcano on the island of Thera (modern-day Santorini) have enabled precise radiocarbon dating of the catastrophe to 1613 BC, with an error margin of plus or minus 10 years, according to two researchers who presented conclusions of their previously published research during an event on Tuesday at the Danish Archaeological Institute of Athens.

Speaking at an event entitled “The Enigma of Dating the Minoan Eruption – Data from Santorini and Egypt”, the study’s authors, Dr. Walter Friedrich of the Danish University of Aarhus and Dr. Walter Kutschera of the Austrian University of Vienna, said data left by the branch of an olive tree with 72 annular growth rings was used for dating via the radiocarbon method, while a second olive branch — found just nine metres away from the first — was unearthed in July 2007 and has not yet been analysed. …

On the other hand, as the two researchers pointed out, archaeological evidence linked with the Historical Dating of Ancient Egypt indicate that the Thera eruption must have occurred after the start of the New Kingdom in Egypt in 1530 BC.

The two researchers said their find (olive tree) represents a serious contradiction between the results of the scientific method (radiocarbon dating) and scholarly work in the humanities (history-archaeology), with both sides holding strong arguments to support their conclusions.

The radiocarbon dating places the cataclysmic eruption, blamed for heralding the end to the Minoan civilisation, a century earlier than previous scientific finds.

The eruption and the subsequent devastation throughout the Aegean has long piqued researchers’ interest, with many scholars pointing to Plato’s reference of the “lost continent of Atlantis” on vague memories, passed down generation to generation in the ancient Greek world, of the catastrophe.

In the newly published Disrobing the Aboriginal Industry: The Deception Behind Indigenous Cultural Preservation, the authors argue that identifying cultural inferiority is not racism. Race and culture are not the same thing.

Joseph Quesnel, Winnipeg Sun:

Frances Widdowson, a political scientist, and Albert Howard, a former government and aboriginal group consultant, suggest that indigenous peoples did not exist at the same level of social and cultural development as Europeans when they first encountered each other. Even more controversially, they suggest many pre-modern characteristics of indigenous societies still exist in First Nation communities today and prevent them from integrating into modern society and succeeding.

This, they argue, is the problem confronting First Nations today: they need to catch up culturally.

Before one assumes this is a “racist” argument, one must understand there is a big difference between race and culture. All societies, including European ones, passed through periods of cultural evolution, which is determined by environmental factors, not biology. At one point, European societies were small, kinship-based societies just like indigenous peoples. Because they lacked surplus food production, First Nation societies did not enjoy the division of labour that European civilizations had at the time and did not have the sophisticated, literate society that grew out of that.

The failure to see obvious differences in civilizations, they argue, is part of the “post-modern” thinking dominating academia.

The problem as they see it is that well-intentioned academics, seeing the disadvantages First Nations face, feel guilty and as a result, never criticize First Nations, no matter how problematic some aspects of their cultures are for modern life.

A contemporary reenactment portrays Reverend Robert Hunt leading the first settlers in prayers after coming ashore on May 13, 1607.

The Christian Broadcasting Network relocates the holiday’s origin to a more deserving locale.

In 1619, two years before the colonists arrived in Massachusetts, a band of English settlers landed in Virginia, at what is now known as the Berkeley plantation. History says the travelers immediately fell to their knees to thank God for their safe arrival. Here is a closer look at the role these settlers had in shaping what we know today as Thanksgiving.

Most people think of the Pilgrims on Thanksgiving day: 1622, the Mayflower, Squanto and his tribe sharing a feast with the Puritans at Plymouth Rock.

But the children at Stonebridge School in Virginia present a different picture. With colonial hats and feathered headbands, these children re-enact what it must have been like back in the 1600s, marking the events surrounding the first Thanksgiving at a very different time and place.

It all began on the shores of Cape Henry in Virginia. In 1607, the first English colonists arrived: 105 English men and boys, and 39 sailors, among them the Reverend Robert Hunt. He was the first minister in America. According to Jamestown site historian, Dianne Stallings, he was instrumental in establishing the protestant faith in the new world.

Following a mandate from the king of England, Hunt pitched a cross and led the men in prayer on the beaches of Cape Henry.

“Reverend Hunt would have had the Book of Common Prayer as well as the Bible,” says Stallings. “And this would be a general prayer of thanksgiving that would have been read at that period of time.”

Titled simply, the “General Thanksgiving”, this prayer, in one of it’s various versions , reads as follows:

“Almighty God, Father of all mercies, we thine unworthy servants do give thee most humble and hearty thanks for all thy goodness and loving-kindness to us and to all men.

We bless thee for our creation, preservation, and all the blessings of this life; but above all for thine inestimable love in the redemption of the world by our Lord Jesus Christ, for the means of grace, and for the hope of glory.”

For two weeks the men combed the shores of the James River, scouting out the perfect place for their new settlement. Finally they decided on Jamestown.

And according to Stallings, the settlers came for three reasons: God, glory, and gold.

“England was very concerned that the protestant faith be established in the new world, and, of course, they were dedicated to the fact that they wanted to Christianize the Indians,” she says.

Perhaps the most famous Indian at the settlement was Pocahontas. Through her the Powhatan Indians and the colonists made peace. She would bring the colonists food, and some historical accounts say she even saved Captain John Smith’s life from her own people. Eventually, Pocahontas was held hostage by the colonists. It was then that she converted to Christianity and married one of the Jamestown leaders, John Rolfe. She was baptized into the Christian name, Rebecca.

Through Pocahontas, the settlers saw their goal of spreading the protestant faith begin to come to fruition. Years later she returned to England with her husband. Sadly, at just 22 years old, she died. It was two years after Pocahontas’ death that another group of English colonists landed in Virginia. After ten weeks at sea, they finally landed here at the Berkeley Plantation. Virginia Historians claim that this is where the real first Thanksgiving took place. The plantation sits just a few miles from the original Jamestown settlement.

“The Virginia Company had directives given to the settlers and the directives were that upon landing, they were to give thanks and every year thereafter make it an annual celebration in thanks to the Lord for a safe passage,” says Barbara Awad, president of the Virginia Thanksgiving Festival.

This was about seventeen months before the pilgrims landed in Plymouth. And while the Pilgrims celebrated with a feast, much like the traditional meal Americans eat on Thanksgiving, the settlers at Berkeley Plantation had a meager meal.

“It wasn’t quite the abundant festival, the cornucopia that we usually see on Thanksgiving,” says Awad.

Historians say their feast included bacon, peas, cornmeal cakes, and cinnamon water. But regardless of the menu, to these settlers, the first Thanksgiving was much more than turkey and pumpkin pie. It was all about prayer.

Mike Franc, at Human Events in 2005, identified the real reason for celebration at the first Thanksgiving.

Writing in his diary of the dire economic straits and self-destructive behavior that consumed his fellow Puritans shortly after their arrival, Governor William Bradford painted a picture of destitute settlers selling their clothes and bed coverings for food while others “became servants to the Indians,” cutting wood and fetching water in exchange for “a capful of corn.” The most desperate among them starved, with Bradford recounting how one settler, in gathering shellfish along the shore, “was so weak … he stuck fast in the mud and was found dead in the place.”

The colony’s leaders identified the source of their problem as a particularly vile form of what Bradford called “communism.” Property in Plymouth Colony, he observed, was communally owned and cultivated. This system (“taking away of property and bringing [it] into a commonwealth”) bred “confusion and discontent” and “retarded much employment that would have been to [the settlers’] benefit and comfort.”

Just how did the Pilgrims solve the problem of famine? In addition to receiving help from the local Indians in farming, they decided allow the private ownership of individual plots of land.

On the brink of extermination, the Colony’s leaders changed course and allotted a parcel of land to each settler, hoping the private ownership of farmland would encourage self-sufficiency and lead to the cultivation of more corn and other foodstuffs.

As Adam Smith would have predicted, this new system worked famously. “This had very good success,” Bradford reported, “for it made all hands very industrious.” In fact, “much more corn was planted than otherwise would have been” and productivity increased. “Women,” for example, “went willingly into the field, and took their little ones with them to set corn.”

The famine that nearly wiped out the Pilgrims in 1623 gave way to a period of agricultural abundance that enabled the Massachusetts settlers to set down permanent roots in the New World, prosper, and play an indispensable role in the ultimate success of the American experiment.

A profoundly religious man, Bradford saw the hand of God in the Pilgrims’ economic recovery. Their success, he observed, “may well evince the vanity of that conceit…that the taking away of property… would make [men] happy and flourishing; as if they were wiser than God.” Bradford surmised, “God in his wisdom saw another course fitter for them.”

The real story of Thanksgiving is the triumph of capitalism and individualism over collectivism and socialism, which is the summation of the story of America.

Where Massachusetts goes, California follows.

KABC-TV:

There is a costume controversy in Claremont. The school board changed a decades-long tradition of students dressing up to celebrate Thanksgiving, and some parents are outraged.

The tradition involves kindergarten students at Mountain View and Condit elementary schools. The kids usually dress up in costumes. Each school takes turns dressing up as pilgrims and Indians, and then join together for a Thanksgiving feast.

This year, however, there is a big change. The school board decided to continue holding the feast, but they are not allowing the students to dress up. The board is concerned the Indian costumes may have negative connotations.

“Out of respect for the native American heritage, we have made the decision to ask the children not to dress up,” said Devon Freitas, assistant superintendent for human services, Claremont Unified School District.

That decision has infuriated many parents. Some of them have ignored the school board and dressed their kids up anyway.

2:23 video

“Plimoth” Plantation advertises itself as portraying:

Plymouth as it was in the 17th century

Native Wampanoag and Colonial English men and women living their lives, as if it were the 1620s. It is living off the land. It is cooking over the fire. It is managing conflict and navigating political relations in an uncertain time. See it, smell it, hear it and experience it here.

That experience is complete with 21st century political correctness doled out by professional “Native Americans,” the kind of people who leave suburban split levels, not wikiyups, get into automobiles, not onto ponies, and go out to work as administrators in non-profit organizations equipped with degrees from state universities, rather than hoeing corn.

The guy who used to mow my yard in Connecticut also had three hundred year old New England descent, but he didn’t make his living on the strength of it or parade grievances about the cruel Episcopalians whose remote ancestors made England disagreeable enough for his Puritan forbears to feel obliged to emigrate to the New England wilderness.

CNS News:

A nine-year-old girl was recently asked to remove her “Indian” costume before entering the Wampanoag Homesite of the Plimoth Plantation, a historical site that allows visitors to experience Plymouth, Mass., as it was in the 17th century.

The outdoor museum features a 1627 English village beside a Wampanoag home site. The purpose of the museum is to educate visitors (school-children and adults) about what happened between the Native Americans and the colonists, especially during the first Thanksgiving.

The nine-year-old was one of thousands who flock to the colonial museum during the Thanksgiving season. She dressed as an Indian and her friend dressed as a pilgrim to celebrate the occasion.

Linda Coombs, associate director of the Wampanoag Indigenous Program, asked the girl to remove her homemade beaded costume before visiting the site, reducing the child to tears and upsetting her mother, the Boston Globe reported on Nov. 24.

“Native people find it offensive when they see a non-native person dressed up and playing Indian. It’s perceived as us being made fun of,” Coombs told CNSNews.com.

Coombs said she understands it was not the girl’s intention to be offensive – that she was only trying to “honor the Indians.”

“I could see that she’d put a lot of effort into making this dress and that it meant something to her … I could see by taking this dress off, I was dashing this whole thing that was going on in her mind,” Coombs said.

So she gave her a necklace from the gift shop in exchange.

“I wanted to acknowledge that she was giving up something that meant something to her and that I could appreciate everything she was feeling,” said Coombs. “Typically, in our culture, you give something away to show you appreciate what someone else has given up. And I wanted to mark that moment with her.”

Coombs said good intentions do not matter because she and the other Native staff members perceive the costumes as mockery before the wearer has a chance to explain his or her intent.

“Costumes are offensive because of what has happened in history – the Hollywood pseudo Indians, the Italian actors playing Indians, the crappy dress they put them in, the Halloween costumes. When other people dress up as Native people it’s offensive, period,” Coombs said.

She compared people wearing Native American costumes to white entertainers who put on blackface in old minstrel shows.

Malcolm Gladwell, in the New Yorker, contemplates the history of the famous firm laid out in Charles Ellis’s The Partnership: The Making of Goldman Sachs, and connects the current Wall Street debacle to the wrong kind of leadership.

The rags-to-riches story—that staple of American biography—has over the years been given two very different interpretations. The nineteenth-century version stressed the value of compensating for disadvantage. If you wanted to end up on top, the thinking went, it was better to start at the bottom, because it was there that you learned the discipline and motivation essential for success. “New York merchants preferred to hire country boys, on the theory that they worked harder, and were more resolute, obedient, and cheerful than native New Yorkers,” Irvin G. Wyllie wrote in his 1954 study “The Self-Made Man in America.” Andrew Carnegie, whose personal history was the defining self-made-man narrative of the nineteenth century, insisted that there was an advantage to being “cradled, nursed and reared in the stimulating school of poverty.” According to Carnegie, “It is not from the sons of the millionaire or the noble that the world receives its teachers, its martyrs, its inventors, its statesmen, its poets, or even its men of affairs. It is from the cottage of the poor that all these spring.”

Today, that interpretation has been reversed. Success is seen as a matter of capitalizing on socioeconomic advantage, not compensating for disadvantage. The mechanisms of social mobility—scholarships, affirmative action, housing vouchers, Head Start—all involve attempts to convert the poor from chronic outsiders to insiders, to rescue them from what is assumed to be a hopeless state. Nowadays, we don’t learn from poverty, we escape from poverty, and a book like Ellis’s history of Goldman Sachs is an almost perfect case study of how we have come to believe social mobility operates. Six hundred pages of Ellis’s book are devoted to the modern-day Goldman, the firm that symbolized the golden era of Wall Street. From the boom years of the nineteen-eighties through the great banking bubble of the past decade, Goldman brought impeccably credentialled members of the cognitive and socioeconomic élite to Wall Street, where they conjured up fantastically complex deals and made enormous fortunes. The opening seventy-two pages of the book, however, the chapters covering the Sidney Weinberg years, seem as though they belong to a different era. The man who created what we know as Goldman Sachs was a poor, uneducated member of a despised minority—and his story is so remarkable that perhaps only Andrew Carnegie could make sense of it.

Read the whole thing.

Physorg.com:

A hobbyist with a metal detector has found a cache of ancient Celtic and Germanic coins in a cornfield in the southern city of Maastricht. The city says the trove of 39 gold and 70 silver coins are dated to the middle of the first century B.C. The hobbyist, Paul Curfs, 47, found several coins this spring and called attention to the find, which eventually led to an archaeological investigation by Amsterdam’s Free University. ..

Nico Roymans, the archaeologist who led the academic investigation of the find, believes the gold coins in the cache were minted by a tribe called the Eburones that Caesar claimed to have wiped out in 53 B.C. after they conspired with other groups in an attack that killed 6,000 Roman soldiers.

The Eburones “put up strong resistance to Caesar’s journeys of conquest,” Roymans said.

The silver coins were made by tribes further to the north – possible evidence of cooperation against Caesar, he said.

Both coin types have triple spirals on the front, a common Celtic symbol.