Pre Christmas Quotes

I was on a mission. I had to learn to comfort myself, to see what others saw in me and believe it. I needed to discover what the hell made me happy other than being in love. Mission impossible. When did figuring out what makes you happy become work? How had I let myself get to this point, where I had to learn me..? It was embarrassing. In my college psychology class, I had studied theories of adult development and learned that our twenties are for experimenting, exploring different jobs, and discovering what fulfills us. My professor warned against graduate school, asserting, "You're not fully formed yet. You don't know if it's what you really want to do with your life because you haven't tried enough things." Oh, no, not me.." And if you rush into something you're unsure about, you might awake midlife with a crisis on your hands," he had lectured it. Hi. Try waking up a whole lot sooner with a pre-thirty predicament worm dangling from your early bird mouth. "Well to begin," Phone Therapist responded, "you have to learn to take care of yourself. To nurture and comfort that little girl inside you, to realize you are quite capable of relying on yourself. I want you to try to remember what brought you comfort when you were younger." Bowls of cereal after school, coated in a pool of orange-blossom honey. Dragging my finger along the edge of a plate of mashed potatoes. I knew I should have thought "tea" or "bath," but I didn't. Did she want me to answer aloud? "Grilled cheese?" I said hesitantly. "Okay, good. What else?" I thought of marionette shows where I'd held my mother's hand and looked at her after a funny part to see if she was delighted, of brisket sandwiches with ketchup, like my dad ordered. Sliding barn doors, baskets of brown eggs, steamed windows, doubled socks, cupcake paper, and rolled sweater collars. Cookouts where the fathers handled the meat, licking wobbly batter off wire beaters, Christmas ornaments in their boxes, peanut butter on apple slices, the sounds and light beneath an overturned canoe, the pine needle path to the ocean near my mother's house, the crunch of snow beneath my red winter boots, bedtime stories. "My parents," I said. Damn. I felt like she made me say the secret word and just won extra points on the Psychology Game Network. It always comes down to our parents in therapy.

More pre-Christmas revelers on the Friday-night Tube: girls in ludicrously tiny glittering dresses risking hypothermia for a fumble with the boy from Packaging.

It is currently said that hope goes with youth, and lends to youth its wings of a butterfly; but I fancy that hope is the last gift given to man, and the only gift not given to youth. Youth is pre-eminently the period in which a man can be lyric, fanatical, poetic; but youth is the period in which a man can be hopeless. The end of every episode is the end of the world. But the power of hoping through everything, the knowledge that the soul survives its adventures, that great inspiration comes to the middle-aged; God has kept that good wine until not. It is from the backs of the elderly gentlemen that the wings of the butterfly should burst.

Marooned for the pre-Christmas weekend at the White House, Trump watched hours of cable news and stewed over the coverage—not only of the shutdown, but also of Mattis’s resignation. Mattis’s letter—distributed to reporters by his aides—was interpreted in the media as a scathing rebuke of Trump’s worldview.

Thus is the defining characteristic of gay millennials: we straddle the pre-Glee and post-Glee worlds. We went to high school when faggot wasn’t even considered an F-word, when being a lesbian meant boys just didn’t want you, when being nonbinary wasn’t even a remote option. We grew up without queer characters in our cartoons or Nickelodeon or Disney or TGIF sitcoms. We were raised in homophobia, came of age as the world changed around us, and are raising children in an age where it’s never been easier to be same-sex parents. We’re both lucky and jealous. As the state of gay evolved culturally and politically, we were old enough to see it and process it and not take it for granted–old enough to know what the world was like without it. Despite the success of Drag Race, the existence of lesbian Christmas rom-coms, and openly transgender Oscar nominees, we haven’t moved on from the trauma of growing up in a culture that hates us. We don’t move on from trauma, really. We can’t really leave it in the past. It becomes a part of us, and we move forward with it. For LGBTQ+ millennials, our pride is couched in painful memories of a culture repulsed and frightened by queerness. That makes us skittish. It makes us loud. It makes us fear that all this progress, all this tolerance , all of Billy Porter's red carpet looks can vanish as quickly as it all appeared.

Like most people, when I look back, the family house is held in time, or rather it is now outside of time, because it exists so clearly and it does not change, and it can only be entered through a door in the mind. I like it that pre-industrial societies, and religious cultures still, now, distinguish between two kinds of time – linear time, that is also cyclical because history repeats itself, even as it seems to progress, and real time, which is not subject to the clock or the calendar, and is where the soul used to live. This real time is reversible and redeemable. It is why, in religious rites of all kinds, something that happened once is re-enacted – Passover, Christmas, Easter, or, in the pagan record, Midsummer and the dying of the god. As we participate in the ritual, we step outside of linear time and enter real time. Time is only truly locked when we live in a mechanised world. Then we turn into clock-watchers and time-servers. Like the rest of life, time becomes uniform and standardised. When I left home at sixteen I bought a small rug. It was my roll-up world. Whatever room, whatever temporary place I had, I unrolled the rug. It was a map of myself. Invisible to others, but held in the rug, were all the places I had stayed – for a few weeks, for a few months. On the first night anywhere new I liked to lie in bed and look at the rug to remind myself that I had what I needed even though what I had was so little. Sometimes you have to live in precarious and temporary places. Unsuitable places. Wrong places. Sometimes the safe place won’t help you. Why did I leave home when I was sixteen? It was one of those important choices that will change the rest of your life. When I look back it feels like I was at the borders of common sense, and the sensible thing to do would have been to keep quiet, keep going, learn to lie better and leave later. I have noticed that doing the sensible thing is only a good idea when the decision is quite small. For the life-changing things, you must risk it. And here is the shock – when you risk it, when you do the right thing, when you arrive at the borders of common sense and cross into unknown territory, leaving behind you all the familiar smells and lights, then you do not experience great joy and huge energy. You are unhappy. Things get worse. It is a time of mourning. Loss. Fear. We bullet ourselves through with questions. And then we feel shot and wounded. And then all the cowards come out and say, ‘See, I told you so.’ In fact, they told you nothing.

So she was disappointed to answer his summons to the Great Solar early one morning, only to find the chamber filled with what looked like every house-slave at Kyneston. One of her friends from the kitchens explained that it was the annual pre-Christmas deep clean. Everyone mucked in. Abi was reluctantly collecting a duster when Jenner appeared at her elbow. “Not you, Miss Hadley, if I may? I was hoping you might help me in the library.” He led her there, then dithered over whether or not to shut the door. Abi wasn’t much of an expert at “reading the signs,” as a flirty schoolfriend had once termed it. But the situation seemed somehow promising.

Here was a temporary solution. Parole would get Mofokeng and Mokoena out of jail as quickly as possible. Other details could be sorted out later. I accompanied Nyambi to Kroonstad jail at the end of October and remember that as he told Mofokeng and Mokoena the news—that they would be home for Christmas—smiles slowly but surely transformed the sombre, cautious expressions on their faces. Big problem: it was discovered in December, a full two months after the judgment was made, that the court order does not mention the NCCS at all. Consequently, the NCCS interpreted the court's order as having removed the NCCS's jurisdiction to deal with any "lifers" sentenced pre-1994. The members of the NCCS packed their briefcases and went home. No one knows why the judgment didn't mention the NCCS; maybe the judge who wrote it, Justice Bess Nkabinde, simply didn't know how the parole system operates; but eight of her fellow judges, the best in the land, found with her. The Mofokeng and Mokoena families, who are from 'the poorest of the poor', as the ANC likes to say, are distraught. But the rest—the law men, the politicians and the government ministers—well, quite frankly, they don't seem to give a fig. Zuma has gone on holiday, to host his famous annual Christmas party for children. Mapisa-Nqakula has also gone on holiday. Mofokeng and Mokoena remain where they were put 17 years ago, despite not having committed any crime.

Do we know the future somehow, even before it happens? Are things just coincidences, or unconscious expressions from some sort or pre-knowledge of what will happen to us? I mentioned earlier that Chris had been thinking about getting rid of his truck; the truck turned out to be somehow related to the crazed motive for the crime, at least according to what the murderer told his sister. I mentioned Chris saying, out of the blue, that he thought Chad would take a bullet for him. He thought about giving up dipping, as if feeling that he should do something to keep his life going longer. Those can certainly be explained as coincidences, as can other things: The day before he was killed, Chad had lunch with his parents, something that he did rarely. When he was leaving, he walked down to his vehicle, then suddenly turned back and gave them another big, heartfelt hug: their lasting memory of him, I would guess. Maybe they aren’t coincidences; maybe God grants us some moments of pre-knowledge. I don’t know. Maybe God puts things on our hearts and gives us a little push. Or it’s possible those of us left behind simply remember what we want to be significant when we experience loss. I do know I am glad Chris and I had that Christmas. I’m comforted by the weeks right before he died where our marriage reached a state of near perfection. And I’m glad that I have so many good moments from our days to remember.

Fall has a big job of taking us from summer to pre-Christmas.

Maud placed two small cartons of rollmops in the basket of her wheeled walker, followed by a larger pack of herring salad. They were soon joined by a Stilton cheese in a blue porcelain pot, a mature Gorgonzola, a piece of ripe Brie, a packet of salted crackers, an artisan loaf that was still warm, a bunch of grapes, fresh dates, a jar of fig preserves, two bottles of julmust (the traditional Christmas soft drink), a small pack of new potatoes from the Canaries, a few clementines, and a box of After Eight chocolate mints. She was very pleased to find a portion of Jansson's Temptation in the pre-prepared-foods section and quickly added it to her basket.

It was quite common for households in towns like mine to have BB rifles, commonly called slug guns. These were air rifles that shot very tiny soft lead pellets called slugs. They weren’t that lethal unless you shot at very close range, but they could blind you if you got shot in the eye. Most teenagers had them to control pests like rats, or to stun rabbits. However, most kids used them to shoot empty beer cans lined up on the back fence, practising their aim for the day they were old enough to purchase a serious firearm. Fortunately, a law banning guns was introduced in Australia in 1996 after thirty-five innocent people were shot with a semi-automatic weapon in a mass shooting in Tasmania. The crazy shooter must have had a slug gun when he was a teenager. But this was pre-1996. And my brothers, of course, loved shooting. My cousin Billy, who was sixteen years old at the time – twice my age – came to visit one Christmas holiday from Adelaide. He loved coming to the outback and getting feral with the rest of us. He also enjoyed hitting those empty beer cans with the slug gun. Billy wasn’t the best shooter. His hand-eye coordination was poor, and I was always convinced he needed to wear glasses. Most of the slugs he shot either hit the fence or went off into the universe somewhere. The small size of the beer cans frustrated him, so he was on the lookout for a bigger target. Sure enough, my brothers quickly pushed me forward and shouted, ‘Here, shoot Betty!’ Billy laughed, but loved the idea. ‘Brett, stand back a bit and spread your legs. I’ll shoot between them just for fun.’ Basically, he saw me as an easy target, and I wasn’t going to argue with a teenager who had a weapon in his hand. I naively thought it could be a fun game with my siblings and cousin; perhaps we could take turns. So, like a magician’s assistant, I complied and spread my skinny young legs as far apart as an eight-year-old could, fully confident he would hit the dust between them . . . Nope. He didn’t. He shot my leg, and it wasn’t fun. Birds burst out of all the surrounding trees – not from the sound of the gunshot, but from my piercing shriek of pain. While I rolled around on the ground, screaming in agony, clutching my bleeding shin, my brothers were screaming with laughter. I even heard one of them shout, ‘Shoot him while he’s down!’ Who needs enemies when you have that kind of brotherly love? No one rushed to help; they simply moved to the back fence to line up the cans for another round. I crawled inside the house with blood dripping down my leg, seeking Mum, the nurse, to patch me up. To this day, I have a scar on my leg as a souvenir from that incident . . . and I still think Billy needed glasses. I also still get very anxious when anyone asks me to spread my legs.

I found my truck where I had left it, parked with the rear against a juniper. Water in the jugs had frozen. A mouse trap in the back still hadn’t caught the mouse who was living in my wool socks and eating holes in my plastic bags. I drove north. By the time the Milky Way was out I had reached the foot of the Book Cliffs and the remains of Thompson, Utah. The train comes through the town and was heading out for Christmas. I was an hour late. The train is customarily two hours late. I still had time to set pennies on the tracks. This was the only time I had seen another customer in the Silver Grill Cafe. Through the window he sat at one end of the counter gesturing toward the gray-haired woman who runs the place, sitting at the other end. I once ordered a cinnamon roll in there, and she peeled open a box she had gone all the way to Moab City Market a couple days earlier to purchase. By telling me this, she was emphasizing the fact that the cinnamon rolls were fresh. She put it in the microwave for me. Gave me an extra pat of butter, the kind with foil around it. I spent an hour once just up the street talking to the post mistress and her cat. I checked the WANTED bulletins, then ran when the train came through. If you are not standing at the tracks in Thompson, the Amtrak will not stop. They call it a whistle stop. One of the few left in the country. The gray-haired woman shut down the cafe, clicked off the front lights. Electricity was buzzing out of the single street light, so I opened the truck door and turned on the tape deck. After a while I shut it off because my battery has never proved itself to be resilient. A couple of freight trains tore through with the impact of sudden cataclysm, flattening my pennies. Then the buzzing of the street light. Then the coyotes. They were yelping and howling up Sego Canyon, where there are pre-Anasazi paintings on the walls—big, round eyes, huge and red, looking over the canyon. The train was three hours late. I stood nearly on the tracks so they couldn’t miss me with that blinding, drunken light. The conductor threw open the steel door. “Shoot,” he yelled. “It’s dark out here!” I dove through and tackled him with my backpacks, flashing a ticket in his face. He quickly announced that I had too many pieces, but the train was already moving. I looked back out. Utah was black. He pulled the door closed and the train began to rock along the tracks. When I came down the aisle I saw a few passengers who were still awake, on their way to San Francisco or Las Vegas. Overhead lights were trained on paperbacks in their laps. They were staring out their windows into absolute darkness. I knew what they were thinking; there is nothing out there.

Harley suppressed a sigh, acknowledging that was probably true. And she wouldn’t want the agency to send just anyone here to the ranch. You couldn’t put just anyone in a house with two pre-teens. The agency would have to do thorough criminal background

I wasn’t getting along with Trouble and for good reason. He strolled over and made a snide remark. “Patches,” he meowed, “why do you look so worried? Has Santa got you on the Naughty List this year? Oh, look, someone left some muddy shoes by the back door. Meowr.” “GRmpf.” I snarled. “Oh. And is this a Patch-of-mud on the doormat?” mewed Trouble. “Look, Cat,” I said, “My status with Santa is a private affair. Someone with a name like yours shouldn’t be pointing paws!” “That’s so. That’s so,” he purred. “Pointing paws usually lead to flying fur and the need for hair ex-ten-sions.” Trouble did say things that made sense sometimes, in a weird sort of way. (He was trying to mes-mer-ize me with those purrs, but it wouldn’t work). “Purr--cise-ly. Oh, uh-hum, I meant to say, pre-cise-ly,” I growled, “So let’s drop the subject.” Then he PURRED at me.

It didn’t take peering at the brass plates at the bottom of the paintings to guess who they must have been: my very own Lord and Lady Uppington, presiding over Uppington Hall in paint as they once had in the flesh. One could almost picture them stepping out of their frames to play host, sweeping aside the tourists and signaling the silent harp into song. The re-enactors were all wrong; from their costumes, they were late Regency, 1820 or so, rather than the pre-Regency period in which I was interested. There was a wide gap between the two, in style and in outlook. But the servants would probably have looked very much the same, in their livery in the Uppington colors, and so would the pre-Victorian Christmas decorations. If I ignored the “party guests” and the other tourists, it was just possible to picture what it might have been like two hundred years ago, when Lord and Lady Uppington had held Christmas at the family seat. I paused, struck by the symmetry of it. It would have been almost exactly two hundred years ago, wouldn’t it? December 1803 to December 2003. It would have been Colin’s ancestors’ first Christmas together after the mad upheaval of their marriage the previous spring. There would have been candles, just as there were now, and the smell of oranges and cloves. There would have been gaily gowned ladies and excited children and tables laden with ratafia biscuits and dried fruit and the inevitable sticky sweet slices of mince pie….

One day in the country was worth a month in town and better than Christmas, her birthday, or even Papa saying she was like the moon risen at the full.

It is commonplace, nowadays, to hark back to a time when Christmas was simpler, more authentic, and less commercial than it has become. Even professional historians have tended to write about the pre-twentieth-century in that way. Generally when people muse along these lines it is to associate the noncommercial holiday with the years of their own childhood, or perhaps the childhood of their parents or (at most) their grandparents. As it happens, such musings have been commonplace for a long time--for more than a century and a half. Consider the theme of a short story dating back to the middle of the nineteenth century, a story that commented on the profusion of presents bought and sold during the holiday season--and the trouble many comfortably-off Americans had in finding something meaningful to give their loved ones at Christmas. The author of the story was soon to become America's best-known writer--Harriet Beecher Stowe....When she was a child of 10, explained Stowe...'the very idea of a present was so new' that a child would be 'perfectly delighted' with the gift of even a single piece of candy. In those days, 'presents did not fly about as they do now.' But nowadays, things seem different: 'There are worlds of money wasted, at this time of year, in getting things that nobody wants, and nobody cares for after they are got.' Just as many people do today, Harriet Beecher Stowe seems to have believed that this change took place within her own generation (she was born in 1811).

Not again,” Daphne muttered angrily when she came in for dinner one night. “How can Muggles listen to such dribble?” “It’s ‘Joy to the World,’” Justin responded importantly. “How can that possibly be dribble?” She scoffed at him. “Evidence shows that your Harry Potter figure—“ Harry gagged at her phrasing and nearly choked on the pumpkin juice he was drinking. “As I was saying,” Daphne began again, “your Harry Potter figure was most likely born in March. Your scholars say so.” Justin rolled his eyes. “The only reason that your Christmas was placed at the end of December was because of pre-existing pagan holidays celebrating the darkest time of the year, when the pagan god is reborn having died at Samhain. Your god’s death and resurrection had been told hundreds of times before that in all notable pagan religions. And you stole our date and our customs—including evergreen trees and mistletoe.” “I don’t think I like Jesus being called a Harry Potter figure,” Harry murmured to himself, finding the entire conversation suddenly frightening. “I can’t believe you just said that,” Justin said to Daphne, who pointedly ignored him. “Why not?” she questioned Harry. “He somehow survived death to rise again when he shouldn’t have and was born to save the world. He clearly is a prefiguration of the entire prophecy situation we currently have. Who knows? In two thousand years there might be a religion surrounding you.” Harry paled just at that horrifying thought, and was glad that Octavian celebrated Yule. After this Christmas, he would try never to think about those parallels ever again. “What about angels visiting the shepherds?” Justin asked Daphne defensively. “Or the three kings? I bet you don’t have those!” “You really think you came up with the kings?” Daphne laughed. “Don’t get me started on the three magical kings. They’re not even human!

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Whether animism, the tendency to interact with non-human beings as persons, is the most fundamental state of human ‘religiosity’ is a question beyond the capacity of the historian to answer. But one of the characteristics of the pre-Christian religions considered in this book is an urge to personify concepts and things, from the Sámi’s personification of the twelve days of Christmas as the ‘Christmas people’ to the Latvians’ personification of over a hundred aspects of life as divine ‘mothers’. It is possible to argue that, within Christian worldviews, saints simply took on this role of personifications and there is a long tradition of historians arguing that Europe’s Christianised peasants retained an animist mentality.

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Sixty years after Frazer’s Golden Bough, the poet Robert Graves wrote The White Goddess, a book entirely made up of delightful nonsense about pagan rituals and asserting that the death-and-resurrection mummers plays were ‘the clearest survivals of the pre-Christian religion’. This in turn inspired Sylvia Plath, who found herself identifying with Grave’s goddess – a sister of Holda – who he put at the centre of it all. It inspired books like Susan Cooper’s The Dark Is Rising, the children’s story from 1973 about the dark, pagan magic that bleeds through into Christmas and midwinter. Plenty of our most beloved horror stories are based on these ideas too, from The Wicker Man to Midsommar and, arguably, the entire genre of folk horror.

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