Those works of art and those libraries will be wanted for the re-education of the Germans after the war
Those works of art and those libraries will be wanted for the re-education of the Germans after the war.Why is there this inability to reckon with the moral and spiritual facts of war? Why is there this forgetfulness of the ideals by which our cause is inspired? How can the War Cabinet fail to see that this progressive devastation of cities is threatening the roots of civilisation?How can they be blind to the harvest of even fiercer warring and desolation to which the present destruction will inevitably lead when the members of the War Cabinet have long passed to their rest?The sufferings of Europe, brought about by the demoniac cruelty of Hitler and his Nazis, and hardly imaginable to those in this country who for the last five years have not been out of this island or had intimate association with Hitler’s victims, are not to be healed by the use of power only. What we do in war – which, after all, lasts a comparatively short time – affects the whole character of peace, which covers a much longer period.It is of supreme importance that we who are the liberators of Europe should so use power that it is always under the control of law. For because the chief name inscribed on our banner is “Law”, the Allies stand for something greater than power.. A COUPLE of years ago, an enormous superstore in the Japanese city of Osaka decided to adopt a Western seasonal motif to draw in customers On its facade it erected a five-storey high Christmas scene At the top was a giant star of Bethlehem Beneath were angels and then shepherds. And in the stable at the bottom was a huge Santa Claus, crucified on a cross. It’s not only the Japanese who have their wires crossed when it comes to seasonal lighting. I am not talking about this year’s Oxford Street abominations, courtesy of those most festive products, Bird’s Eye and Tango (fishfingers and fizzy orange – now there’s a Christmas dinner to conjure with).
No, I am thinking of the various festivals of light around this time of year.
We have had Diwali, in which Hindus light small earthenware lamps filled with oil, traditionally in commemoration of the god Rama. We are well into Advent, when Christians maintain “the people who have walked in darkness” will see a great light when the Christ child is born. And today Jews will light the seventh of eight candles marking the festival of Hanukkah to mark the miracle of a single day’s supply of oil burning in the temple for eight days.There is something atavistically moral about our attitude to light and darkness. Light is wholesome, open, comprehensible; darkness is unknowable, inexplicit and dangerous.
No wonder that we want to burn candles to pierce the darkness, particularly at this dreary time of year.”We share pagan fears about the darkness and dress them up in our own theological garb,” says Rabbi Jonathan Magonet, author of The Explorer’s Guide to Judaism. “They go back to the sheer dread of that totally dark world in days before electric light.” All the more alarming to our ancestors, then, when their great natural light seemed to diminish in the days up to the winter solstice. The Romans confidently called it natalis solis invicti (the birthday of the unconquered sun). But older religions believed the orb would wane indefinitely if they did not chant to bring about its rebirth – something some people still do, according to Steve Paine, a witch and spokesman for the Pagan Federation, the members of which celebrate the solstice by lighting a Yule log or – in the case of more modern pagans who do not own a hearth – by “drilling holes in a log and putting candles in it”.Martin Palmer chuckles discreetly at the thought.
“Much of what we think of as pagan was invented by antiquarians in the 17th century,” says Palmer, who is director of the multi-faith International Consultancy on Religion, Education and Culture. “Anyway, there’s nothing quintessentially religious about partying in the dark. It’s a common-sense strategy for getting through the long dismal winter. It’s what the different religions add on that’s interesting.”Or what has been altered or adapted in recent times. Take Diwali, which once centred around one of the great cosmic struggles between good and evil, in which the god Rama defeated the demon Ravana. “In recent years the emphasis has shifted from Rama to Lakshmi, the goddess of wealth,” says Palmer.
“New Year festivities have also been added, comparatively late, which have nothing to do with the light and darkness motif.”There have also been changes in Hanukkah. What was originally a minor festival, says Magonet, has grown, most particularly in Christian countries, to become a Jewish competitor to Christmas. Some kids get presents on every one of the eight days in a kind of one-upmanship and some families even call their Christmas tree a Hanukkah bush.There has been a similar shift in the Christmas story. There was a subtle ambiguity in the package as the Church designed it. The liturgy of Advent speaks as much about preparing for the four last things – death, judgement, heaven and hell – as it does about the coming of God made flesh.
