Recipe for Florida Orange Wine from The White House Cookbook (1887)

FLORIDA ORANGE WINE.

Wipe the oranges with a wet cloth, peel off the yellow rind very thin, squeeze the oranges, and strain the juice through a hair-sieve; measure the juice after it is strained and for each gallon allow three pounds of granulated sugar, the white and shell of one egg and one-third of a gallon of cold water; put the sugar, the white and shell of the egg (crushed small) and the water over the fire and stir them every two minutes until the eggs begin to harden; then boil the syrup until it looks clear under the froth, of egg which will form on the surface; strain the syrup, pour it upon the orange rind and let it stand over night; then next add the orange juice and again let it stand overnight; strain it the second day, and put it into a tight cask with a small cake of compressed yeast to about ten gallons of wine, and leave the bung out of the cask until the wine ceases to ferment; the hissing noise continues so long as fermentation is in progress; when fermentation ceases, close the cask by driving in the bung, and let the wine stand about nine months before bottling it; three months after it is bottled, it can be used. A glass of brandy added to each gallon of wine after fermentation ceases is generally considered an improvement.

There are seasons of the year when Florida oranges by the box are very cheap, and this fine wine can be made at a small expense.

More drink recipes from The White House Cookbook.

“Sun Worship. The Sources of Hallowe’en”

“Sun Worship. The Sources of Hallowe’en” is the first chapter of Ruth Edna Kelley’s The Book of Hallowe’en (1919)

If we could ask one of the old-world pagans whom he revered as his greatest gods, he would be sure to name among them the sun-god; calling him Apollo if he were a Greek; if an Egyptian, Horus or Osiris; if of Norway, Sol; if of Peru, Bochica. As the sun is the center of the physical universe, so all primitive peoples made it the hub about which their religion revolved, nearly always believing it a living person to whom they could say prayers and offer sacrifices, who directed their lives and destinies, and could even snatch men from earthly existence to dwell for a time with him, as it draws the water from lakes and seas.

In believing this they followed an instinct of all early peoples, a desire to make persons of the great powers of nature, such as the world of growing things, mountains and water, the sun, moon, and stars; and a wish for these gods they had made to take an interest in and be part of their daily life. The next step was making stories about them to account for what was seen; so arose myths and legends.

The sun has always marked out work-time and rest, divided the year into winter idleness, seed-time, growth, and harvest; it has always been responsible for all the beauty and goodness of the earth; it is itself splendid to look upon. It goes away and stays longer and longer, leaving the land in cold and gloom; it returns bringing the long fair days and resurrection of spring. A Japanese legend tells how the hidden sun was lured out by an image made of a copper plate with saplings radiating from it like sunbeams, and a fire kindled, dancing, and prayers; and round the earth in North America the Cherokees believed they brought the sun back upon its northward path by the same means of rousing its curiosity, so that it would come out to see its counterpart and find out what was going on.

All the more important church festivals are survivals of old rites to the sun. “How many times the Church has decanted the new wine of Christianity into the old bottles of heathendom.” Yule-tide, the pagan Christmas, celebrated the sun’s turning north, and the old midsummer holiday is still kept in Ireland and on the Continent as St. John’s Day by the lighting of bonfires and a dance about them from east to west as the sun appears to move. The pagan Hallowe’en at the end of summer was a time of grief for the decline of the sun’s glory, as well as a harvest festival of thanksgiving to him for having ripened the grain and fruit, as we formerly had husking-bees when the ears had been garnered, and now keep our own Thanksgiving by eating of our winter store in praise of God who gives us our increase.

Pomona, the Roman goddess of fruit, lends us the harvest element of Hallowe’en; the Celtic day of “summer’s end” was a time when spirits, mostly evil, were abroad; the gods whom Christ dethroned joined the ill-omened throng; the Church festivals of All Saints’ and All Souls’ coming at the same time of year—the first of November—contributed the idea of the return of the dead; and the Teutonic May Eve assemblage of witches brought its hags and their attendant beasts to help celebrate the night of October 31st.

Watch Discovering Electronic Music, a 1983 Documentary about Synthesizers and Sampling

Detail from Ward Shelley’s Matrilineage, A Painting that Charts Women Painters through History

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(See the whole thing).

George Washington’s Rules of Civility

(Non-manuscript, more legible version).

Kill Anything That Moves (Book Acquired Sometime in December 2013)

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Blurb for Nick Turse’s Kill Anything That Moves, new in paperback:

Americans have long been taught that events such as the notorious My Lai massacre were isolated incidents in the Vietnam War, carried out by just a few “bad apples.” But as award-winning journalist and historian Nick Turse demonstrates in this groundbreaking investigation, violence against Vietnamese noncombatants was not at all exceptional during the conflict. Rather, it was pervasive and systematic, the predictable consequence of official orders to “kill anything that moves.”

Drawing on more than a decade of research into secret Pentagon archives and extensive interviews with American veterans and Vietnamese survivors, Turse reveals for the first time the workings of a military machine that resulted in millions of innocent civilians killed and wounded—what one soldier called “a My Lai a month.” Devastating and definitive, Kill Anything That Moves finally brings us face-to-face with the truth of a war that haunts America to this day.

“Some of Us Had Been Threatening Our Friend Colby” — Donald Barthelme

“Some of Us Had Been Threatening Our Friend Colby” by Donald Barthelme

Some of us had been threatening our friend Colby for a long time, because of the way he had been behaving. And now he’d gone too far, so we decided to hang him. Colby argued that just because he had gone too far (he did not deny that he had gone too far) did not mean that he should be subjected to hanging. Going too far, he said, was something everybody did sometimes. We didn’t pay much attention to this argument. We asked him what sort of music he would like played at the hanging. He said he’d think about it but it would take him a while to decide. I pointed out that we’d have to know soon, because Howard, who is a conductor, would have to hire and rehearse the musicians and he couldn’t begin until he knew what the music was going to be. Colby said he’d always been fond of Ives’s Fourth Symphony. Howard said that this was a “delaying tactic” and that everybody knew that the Ives was almost impossible to perform and would involve weeks of rehearsal, and that the size of the orchestra and chorus would put us way over the music budget. “Be reasonable,” he said to Colby. Colby said he’d try to think of something a little less exacting.

Hugh was worried about the wording of the invitations. What if one of them fell into the hands of the authorities? Hanging Colby was doubtless against the law, and if the authorities learned in advance what the plan was they would very likely come in and try to mess everything up. I said that although hanging Colby was almost certainly against the law, we had a perfect moralright to do so because he was our friend, belonged to us in various important senses, and he had after all gone too far. We agreed that the invitations would be worded in such a way that the person invited could not know for sure what he was being invited to. We decided to refer to the event as “An Event Involving Mr. Colby Williams.” A handsome script was selected from a catalogue and we picked a cream-colored paper. Magnus said he’d see to having the invitations printed, and wondered whether we should serve drinks. Colby said he thought drinks would be nice but was worried about the expense. We told him kindly that the expense didn’t matter, that we were after all his dear friends and if a group of his dear friends couldn’t get together and do the thing with a little bit of eclat, why, what was the world coming to? Colbv asked if he would be able to have drinks, too, before the event. We said,”Certainly.”

The next item of business was the gibbet. None of us knew too much about gibbet design, but Tomas, who is an architect, said he’d look it up in old books and draw the plans. The important thing, as far as he recollected, was that the trapdoor function perfectly. He said that just roughly, counting labor and materials, it shouldn’t run us more than four hundred dollars. “Good God !” Howard said. He said what was Tomas figuring on, rosewood? No, just a good grade of pine, Tomas said. Victor asked if unpainted pine wouldn’t look kind of “raw,” and Tomas replied that he thought it could be stained a dark walnut without too much trouble.

[Read the rest of “Some of Us Had Been Threatening Our Friend Colby” here].