Christmas — Text and Context

Bethlehem was itself a link with the past."

The pagan nations of antiquity[A] always had a tendency to worship the sun, under different names, as the giver of light and life. And their festivals in its honor took place near the winter solstice, the shortest day in the year, when the sun in December begins its upward course, thrilling men with the first distant promise of spring. This holiday was called _Saturnalia_ among the Romans and was marked by great merriment and licence which extended even to the slaves. There were feasting and gifts and the houses were hung with evergreens. A more barbarous form of these rejoicings took place among the rude peoples of the north where great blocks of wood blazed in honor of Odin and Thor, and sacrifices of men and cattle were made to them. Mistletoe was cut then from the sacred oaks with a golden sickle by the Prince of the Druids, between whom and the Fire-Worshippers of Persia there was an affinity both in character and customs.

[Footnote A: An account of the early history of Christmas may be found in Chamber's Book of Days.]

The ancient Goths and Saxons called this festival Yule, which is preserved to us in the Scottish word for Christmas and also in the name of the Yule Log. The ancient Teutons celebrated the season by decking a fir tree, for they thought of the sun, riding higher and higher in the heavens, as the spreading and blossoming of a great tree. Thus our own Christmas fir was decked as a symbol of the celestial sun tree. The lights, according to Professor Schwartz, represent the flashes of lightning overhead, the golden apples, nuts and balls symbolize the sun, the moon and the stars, while the little animals hung in the branches betoken sacrifices made in gratitude to the sun god.[B]

[Footnote B: A delightful account of the origin of the Christmas tree may be found in Elise Traut's Christmas in Heart and Home.]

As Christianity replaced paganism, the Christians, in the tolerant spirit of their Master, adopted these beautiful old usages, merely changing their spirit. So that the Lord of Misrule who long presided over the Christmas games of Christian England was the direct descendant of the ruler who was appointed, with considerable prerogatives, to preside over the sports of the Saturnalia. In this connection the narrow Puritan author of the "Histrio-Mastix" laments: "If we compare our Bacchanalian Christmasses with these Saturnalia, we shall find such a near affinitye between them, both in regard to time and in manner of solemnizing, that we must needs conclude the one to be but the very issue of the other."

"Merrie old England," writes Walsh,[C] "was the soil in which Merrie Christmas took its firmest root." Even in Anglo-Saxon days we hear of Alfred holding high revelry in December, 878, so that he allowed the Danes to surprise him, cut his army to pieces and send him a fugitive. The court revelries increased in splendor after the conquest. Christmas, it must be remembered was not then a single day of sport. It had the preliminary novena which began December 16, and it ended on January 6, or Twelfth Night. All this period was devoted to holiday making.

[Footnote C: Curiosities of Popular Customs.]

It was a democratic festival. All classes mixed in its merry-makings. Hospitality was universal. An English country gentleman of the fifteenth and sixteenth centuries held open house. With daybreak on Christmas morning the tenants and neighbors thronged into the hall. The ale was broached. Blackjacks and Cheshire cheese, with toast and sugar and nutmeg, went plentifully round. The Hackin, or great sausage, must be boiled at daybreak, and if it failed to be ready two young men took the cook by the arm and ran her around the market-place till she was ashamed of her laziness.

With the rise of Puritanism the very existence of Christmas was threatened. Even the harmless good cheer of that season was looked upon as pagan, or, what was worse, Popish. 'Into what a stupendous _height_ of more than pagan impiety,' cried Prynne (...) 'have we not now _degenerated!_' Prynne's rhetoric, it will be seen, is not without an unconscious charm of humor. He complained that the England of his day could not celebrate Christmas or any other festival 'without drinking, roaring, healthing, dicing, carding, dancing, masques and stage-plays (...) which Turkes and Infidels would abhor to practise.'

Puritanism brought over with it in the Mayflower the anti-Christmas feeling to New England. So early as 1621 Governor Bradford was called upon to administer a rebuke to 'certain lusty yonge men' who had just come over in the little ship Fortune. 'On ye day called Christmas day,' says William Bradford, 'ye Gov^r caled them out to worke (as was used), but ye most of this new company excused themselves and said it went against their consciences to worke on ye day. So ye Gov^r tould them that if they made it matter of conscience, he would spare them till they were better informed. So he led away ye rest, and left them; but when they came home at noone from their worke, he found them in ye streete at play, openly: some pitching ye barr, and some at stoole-ball and such like sports. So he went to them and tooke away their implements, and tould them that it was against his conscience that they should play and others worke. If they made ye keeping of it matter of devotion, let them kepe their houses, but ther should be no gameing or revelling in ye streets. Since which time nothing hath been attempted that way, at least openly.'

In England the feeling culminated in 1643, when the Roundhead Parliament abolished the observance of saints' days and "the three grand festivals" of Christmas, Easter, and Whitsuntide, "any law, statute, custom, constitution, or canon to the contrary in any wise notwithstanding." The king protested. But he was answered. In London, nevertheless, there was an alarming disposition to observe Christmas. The mob attacked those who by opening their shops flouted the holiday. In several counties the disorder was threatening. But Parliament adopted strong measures, and during the twelve years in which the great festivals were discountenanced there was no further tumult, and the observance of Christmas as a general holiday ceased.

The General Court of Massachusetts followed the example of the English Parliament in 1659 when it enacted that 'anybody who is found observing, by abstinence from labor, feasting, or any other way, any such day as Christmas day, shall pay for every such offense five shillings.'

The restoration of English royalty brought about the restoration of the English Christmas. It was not till 1681, however, that Massachusetts repealed the ordinance of 1659. But the repeal was bitter to old Puritanism, which kept up an ever attenuating protest even down to the early part of the present century.

There are many superstitions connected with the coming of Christmas itself. The bees are said to sing, the cattle to kneel, in honor of the manger, and the sheep to go in procession in commemoration of the visit of the angel to the shepherds.

Howison in his "Sketches of Upper Canada" relates that on one moonlit Christmas Eve he saw an Indian creeping cautiously through the woods. In response to an inquiry, he said. 'Me watch to see deer kneel. Christmas night all deer kneel and look up to Great Spirit.'

In the German Alps it is believed that the cattle have the gift of language on Christmas Eve. But it is a sin to attempt to play the eavesdropper upon them. An Alpine story is told of a farmer's servant who did not believe that the cattle could speak, and, to make sure, he hid in his master's stable on Christmas Eve and listened. When the clock struck twelve he was surprised at what he heard. 'We shall have hard work to do this day week,' said one horse. 'Yes; the farmer's servant is heavy,' answered the other horse. 'And the way to the churchyard is long and steep,' said the first. The servant was buried that day week.

There is a beautiful superstition about the cock that Shakespeare put into the mouth of Marcellus, in _Hamlet_--

"Some say, that ever 'gainst that season comes Wherein our Saviour's birth is celebrated, The bird of dawning singeth all night long: And then, they say, no spirit can walk abroad; The nights are wholesome; then no planets strike, No fairy takes, nor witch hath power to charm; So hallow'd and so gracious is the time."

No other holiday has so rich an heritage of old customs and observances as Christmas. The Yule Log has from time immemorial been haled to the open fire-place on Christmas Eve, and lighted with the embers of its predecessor to sanctify the roof-tree and protect it against those evil spirits over whom the season is in everyway a triumph. Then the wassail bowl full of swimming roasted apples, goes its merry round. Then the gift-shadowing Christmas tree sheds its divine brilliance down the path of the coming year; or stockings are hung for Santa Claus (St. Nicholas) to fill during the night. Then the mistletoe becomes a precarious shelter for maids, and the Waits--descendants of the minstrels of old--go through the snow from door to door, singing their mellow old carols, while masquerades and the merry Christmas game of Snapdragon are not forgotten.[D]

[Footnote D: An exhaustive study of the history and customs of Christmas has been made by W.F. Dawson in "Christmas and its Associations."]

Even the Christmas dinner has its special observances. In many an English hall the stately custom still survives of bearing in a boar's head to inaugurate the meal, as a reminder of the student of Queens College, Oxford, who, attacked by a boar on Christmas day, choked him with a copy of Aristotle and took his head back for dinner. The mince pie, sacred to the occasion, is supposed to commemorate in its mixture of oriental ingredients the offerings made by the wise men of the East. As for turkey and plum pudding, they have a deep significance, but it is clearer to the palate than to the brain.

Elise Traut relates the legend that on every Christmas eve the little Christ-child wanders all over the world bearing on its shoulders a bundle of evergreens. Through city streets and country lanes, up and down hill, to proudest castle and lowliest hovel, through cold and storm and sleet and ice, this holy child travels, to be welcomed or rejected at the doors at which he pleads for succor. Those who would invite him and long for his coming set a lighted candle in the window to guide him on his way hither. They also believe that he comes to them in the guise of any alms-craving, wandering person who knocks humbly at their doors for sustenance, thus testing their benevolence. In many places the aid rendered the beggar is looked upon as hospitality shown to Christ.

This legend embodies the true Christmas spirit which realizes, with a rush of love to the heart, the divinity in every one of "the least of these" our brethren. Selfishness is rebuked, the feeling of universal brotherhood is fostered, while the length of this holiday season by encouraging the reunion of families and of friends, provides a wonderful rallying place for early affections. A wholesome and joyous current of religious feeling flows through the entire season to temper its extravagance and regulate its mirth.

"Under the sanctions of religion," writes Hervey,[E] "the covenants of the heart are renewed.... The lovers of Earth seem to have met together."

[Footnote E: For a beautiful and extended discussion of the significance of the day, see Hervey's "The Book of Christmas."]

Christmas is the birthday of one whose chief contribution to the human heart and mind was his message of boundless, universal love, He brought to the world the greatest thing in the world and that is why the season of his birth has won such an intimate place in our hearts and why its jubilant bells find this echo there:

"Ring out the old, ring in the new, Ring, happy bells, across the snow; The year is going, let him go; Ring out the false, ring in the true.

"Ring out the grief that saps the mind, For those that here we see no more; Ring out the feud of rich and poor, Ring in redress to all mankind.

"Ring out a slowly dying cause, And ancient forms of party strife; Ring in the nobler modes of life, With sweeter manners, purer laws.

"Ring out the want, the care, the sin, The faithless coldness of the times; Ring out, ring out my mournful rhymes, But ring the fuller minstrel in.

"Ring out false pride in place and blood, The civic slander and the spite; Ring in the love of truth and right, Ring in the common love of good.

"Ring out old shapes of foul disease; Ring out the narrowing lust of gold; Ring out the thousand wars of old, Ring in the thousand years of peace.

"Ring in the valiant man and free, The larger heart, the kindlier hand; Ring out the darkness of the land, Ring in the Christ that is to be."

IS THERE A SANTA CLAUS?

_The following, reprinted from the editorial page of the New York Sun, was written by the late Mr. Frank P. Church:_

We take pleasure in answering at once and thus prominently the communication below, expressing at the same time our great gratification that its faithful author is numbered among the friends of _The Sun_:

Dear Editor: I am 8 years old. Some of my little friends say there is no Santa Claus. Papa says "If you see it in _The Sun_ it's so." Please tell me the truth; is there a Santa Claus? Virginia O'Hanlon.

Virginia, your little friends are wrong. They have been affected by the scepticism of a sceptical age. They do not believe except they see. They think that nothing can be which is not comprehensible by their little minds. All minds, Virginia, whether they be men's or children's, are little. In this great universe of ours man is a mere insect, an ant, in his intellect, as compared with the boundless world about him, as measured by the intelligence capable of grasping the whole of truth and knowledge.

Yes, Virginia, there is a Santa Claus. He exists as certainly as love and generosity and devotion exist, and you know that they abound and give to your life its highest beauty and joy. Alas! how dreary would be the world if there were no Santa Claus! It would be as dreary as if there were no Virginias. There would be no childlike faith then, no poetry, no romance to make tolerable this existence. We should have no enjoyment, except in sense and sight. The eternal light with which childhood fills the world would be extinguished.

Not believe in Santa Claus! You might as well not believe in fairies! You might get your papa to hire men to watch in all the chimneys on Christmas Eve to catch Santa Claus, but even if they did not see Santa Claus coming down, what would that prove? Nobody sees Santa Claus, but that is no sign that there is no Santa Claus. The most real things in the world are those that neither children nor men can see. Did you ever see fairies dancing on the lawn? Of course not, but that's no proof that they are not there. Nobody can conceive or imagine all the wonders there are unseen and unseeable in the world.

You may tear apart the baby's rattle and see what makes the noise inside, but there is a veil covering the unseen world which not the strongest man, nor even the united strength of all the strongest men that ever lived, could tear apart. Only faith, fancy, poetry, love, romance, can push aside that curtain and view and picture the supernal beauty and glory beyond. Is it all real? Ah, Virginia, in all this world there is nothing else real and abiding.

No Santa Claus! Thank God! he lives, and he lives forever. A thousand years from now, Virginia, nay, ten times ten thousand years from now, he will continue to make glad the heart of childhood.

O LITTLE TOWN OF BETHLEHEM

O little town of Bethlehem, How still we see thee lie! Above thy deep and dreamless sleep The silent stars go by; Yet in thy dark streets shineth The everlasting Light; The hopes and fears of all the years Are met in thee to-night.

For Christ is born of Mary, And, gathered all above, While mortals sleep, the angels keep Their watch of wondering love. O morning stars, together Proclaim the holy birth! And praises sing to God the King, And peace to men on earth. How silently, how silently, The wondrous gift is given! So God imparts to human hearts The blessings of His heaven. No ear may hear His coming, But in this world of sin, Where meek souls will receive Him still, The dear Christ enters in.

O holy Child of Bethlehem! Descend to us, we pray; Cast out our sin, and enter in, Be born in us to-day. We hear the Christmas angels The great glad tidings tell; Oh, come to us, abide with us, Our Lord Emmanuel!

When the Child of Nazareth was born, the sun, according to the Bosnian legend, "leaped in the heavens, and the stars around it danced. A peace came over mountain and forest. Even the rotten stump stood straight and healthy on the green hill-side. The grass was beflowered with open blossoms, incense sweet as myrrh pervaded upland and forest, birds sang on the mountain top, and all gave thanks to the great God."

It is naught but an old folk-tale, but it has truth hidden at its heart, for a strange, subtle force, a spirit of genial good-will, a new-born kindness, seem to animate child and man alike when the world pays its tribute to the "heaven-sent youngling," as the poet Drummond calls the infant Christ.

When the Three Wise Men rode from the East into the West on that "first, best Christmas night," they bore on their saddle-bows three caskets filled with gold and frankincense and myrrh, to be laid at the feet of the manger-cradled babe of Bethlehem. Beginning with this old, old journey, the spirit of giving crept into the world's heart. As the Magi came bearing gifts, so do we also; gifts that relieve want, gifts that are sweet and fragrant with friendship, gifts that breathe love, gifts that mean service, gifts inspired still by the star that shone over the City of David nearly two thousand years ago.

Then hang the green coronet of the Christmas-tree with glittering baubles and jewels of flame; heap offerings on its emerald branches; bring the Yule log to the firing; deck the house with holly and mistletoe,

"And all the bells on earth shall ring On Christmas day in the morning."

WILLIAM DRUMMOND, OF HAWTHORNDEN

O than the fairest day, thrice fairer night! Night to blest days in which a sun doth rise Of which that golden eye which clears the skies Is but a sparkling ray, a shadow-light! And blessed ye, in silly pastor's sight, Mild creatures, in whose warm crib now lies That heaven-sent youngling, holy-maid-born wight, Midst, end, beginning of our prophecies!

Blest cottage that hath flowers in winter spread, Though withered--blessed grass that hath the grace To deck and be a carpet to that place! Thus sang, unto the sounds of oaten reed, Before the Babe, the shepherds bowed on knees; And springs ran nectar, honey dropped from trees.

"What means this glory round our feet," The Magi mused, "more bright than morn?" And voices chanted clear and sweet, "To-day the Prince of Peace is born!"

"What means that star," the Shepherds said, "That brightens through the rocky glen?" And angels, answering overhead, Sang, "Peace on earth, good-will to men!"

'Tis eighteen hundred years and more Since those sweet oracles were dumb; We wait for Him, like them of yore; Alas, He seems so slow to come!

But it was said, in words of gold, No time or sorrow e'er shall dim, That little children might be bold In perfect trust to come to Him.

All round about our feet shall shine A light like that the wise men saw, If we our loving wills incline To that sweet Life which is the Law.

So shall we learn to understand The simple faith of shepherds then, And, clasping kindly hand in hand, Sing, "Peace on earth, good-will to men!"