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Replagegos Omnifurian Directory 03
Page 06
In the Council, generally called _Concilium Africanum_, held A.D. 408, "stage-playes and spectacles are forbidden on the Lord's-day, Christmas-day, and other solemn Christian festivalls." Theodosius the younger, in his laws _de Spectaculis_, in 425, forbade shows or games on the Nativity, and some other feasts. And in the Council of Auxerre, in Burgundy, in 578, disguisings are again forbidden, and at another Council, in 614, it was found necessary to repeat the prohibitory canons in stronger terms, declaring it to be unlawful to make any indecent plays upon the Kalends of January, according to the profane practices of the pagans. But it is also recorded that the more devout Christians in these early times celebrated the festival without indulging in the forbidden excesses.
Some of Charles's counselors and ministers of state were disposed at first to remonstrate with him for laying commands on his wife, with which, as they expressed it, flesh and blood could not comply. He, however, peremptorily silenced all their expostulations, and required them, as they valued his favor, to aid him in effecting his purposes. Good natured as he was, his determination was fully aroused, and he was now resolved to compel the queen to submit. He wrote a letter to Lord Clarendon, in which he declared his absolute and unalterable determination to make Lady Castlemaine "of the queen's bed chamber," and hoped he might be miserable in this world and in the world to come if he failed in the least degree in what he had undertaken; and if any one of his friends attempted to thwart or impede him in it in any way, he would make him repent of it as long as he lived. The king concluded his letter with asking Clarendon to show it to some others concerned, that they might all understand distinctly what they were to expect.
Now there is a hard and bitter fact of life, very different from the story of the fenland. I am not going to argue about it or discuss it, because to trace the threads of it back into life entangles one at once helplessly in a dreadful series of problems: namely, how it comes to pass that a calamity, grievous and intolerable beyond all calamities in its pain and sorrow and waste, a strife abhorred and dreaded by all who are concerned in it, fruitful in every shade of misery and wretchedness, should yet have come about so inevitably and relentlessly. No one claims to have desired war; all alike plead that it is in self-defence that they are fighting, and maintain that they have laboured incessantly for peace. Yet the great mills of fate are turning, and grinding out death and shame and loss. Everyone sickens for peace, and yet any proposal of peace is drowned in cries of bitterness and rage. The wisest spend their time in pointing out the blessings which the conflict brings. The mother hears that the son she parted with in strength and courage is mouldering in an unknown grave, and chokes her tears down. The fruit of years of labour is consumed, lands are laid desolate, the weak and innocent are wronged; yet the great war-engine goes thundering and smashing on, leaving hatred and horror behind it; and all the while men pray to a God of mercy and loving-kindness and entreat His blessing on the work they are doing.
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