The book of Christmas : $b descriptive of the customs, ceremonies, traditions, superstitions, fun, feeling, and festivities of the Christmas seasonHervey, Thomas K.
Religion
The book of Christmas : $b descriptive of the customs, ceremonies, traditions, superstitions, fun, feeling, and festivities of the Christmas season
Hervey, Thomas K.
Christmas
BRINGING IN THE BOAR'S HEAD 295
CHRISTMAS DINNER 300
BOXING DAY 302
SEEING-IN THE NEW YEAR 331
TWELFTH NIGHT KING 339
TWELFTH NIGHT IN LONDON STREETS 343
TWELFTH NIGHT 347
RETURNING TO SCHOOL 355
THE BOOK OF CHRISTMAS.
INTRODUCTORY CHAPTER.
We take no note of time
But from its loss; to give it, then, a tongue
Is wise in man.
DR. YOUNG.
TO give a language to time, for the preservation of its records and the
utterance of its lessons, has been amongst the occupations of man from
the day when first he found himself in its mysterious presence down to
these latter ages of the world; and yet, all the resources of his
ingenuity, impelled by all the aspirations of his heart, have only
succeeded in supplying it with an imperfect series of hieroglyphics,
difficult in their acquirement and uncertain in their use. Ages upon
ages of the young world have passed away, of which the old hath no
chronicle. Generations after generations of men have "made their bed in
the darkness," and left no monuments. Of the crowded memorials reared by
others along the stream of time, many (and those the mightiest) are
written in a cipher of which the key is lost. The wrappings of the mummy
are letters of a dead language; and no man can translate the ancient
story of the pyramid!
We have learnt to speak of time, because it is that portion of eternity
with which we have _presently_ to do,--as if it were a whit more
intelligible (less vague, abstract, and unimaginable) than that eternity
of which it is a part. He who can conceive of the one, must be able to
embrace the awful image of the other. We think of time as of a section
of eternity, separated and intrenched by absolute _limits_; and thus we
seem to have arrived at a definite idea, surrounded by points on which
the mind can rest. But when the imagination sets out upon the actual
experiment, and discovers that those limits are not assignable, save on
one only side, and finds but a single point on which to rest its failing
wing, and looks from thence along an expanse whose boundaries are
nowhere else within the range of its restricted vision,--then does the
mortal bird return into its mortal nest, wearied with its ineffectual
flight, and convinced that a shoreless ocean and one whose shores it
cannot see are alike formless and mysterious to its dim and feeble gaze.
Public-domain text, read in full here on John Shaqi.
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