Santa's Christmas Library: 400+ Christmas Novels, Stories, Poems, Carols & Legends (Illustrated Edition) E-Book
O. Henry
Erhalten Sie Zugang zu diesem und mehr als 300000 Büchern ab EUR 5,99 monatlich.
- Herausgeber: e-artnow
- Kategorie: Für Kinder und Jugendliche
- Sprache: Englisch
- Veröffentlichungsjahr: 2018
This holiday, we are offering to you our own Christmas box - filled up to the top with the best Christmas novels, classics to read during holidays, magical Christmas tales, legends, most famous carols and the unique poetry of the giants of literature dedicated to this one and only holiday: The Gift of the Magi (O. Henry) The Holy Night (Selma Lagerlöf) A Merry Christmas & Other Christmas Stories (Louisa May Alcott) A Letter from Santa Claus (Mark Twain) Silent Night The Night After Christmas The Child Born at Bethlehem The Adoration of the Shepherds The Visit of the Wise Men As Joseph Was A-Walking The Tale of Peter Rabbit (Beatrix Potter) Where Love Is, God Is (Leo Tolstoy) The Three Kings (Henry Wadsworth Longfellow) A Christmas Carol (Samuel Taylor Coleridge) Life and Adventures of Santa Claus (L. Frank Baum) Christmas At Sea (Robert Louis Stevenson) The Savior Must Have Been A Docile Gentleman (Emily Dickinson) The Heavenly Christmas Tree (Fyodor Dostoevsky) The Little City of Hope (F. Marion Crawford) The First Christmas Of New England (Harriet Beecher Stowe) Christmas in the Olden Time (Walter Scott) Christmas In India (Rudyard Kipling) A Christmas Carol (Charles Dickens) The Twelve Days of Christmas The Wonderful Wizard of OZ (L. Frank Baum) Ring Out, Wild Bells (Alfred Lord Tennyson) Little Lord Fauntleroy (Frances Hodgson Burnett) Black Beauty (Anna Sewell) The Christmas Child (Hesba Stretton) Granny's Wonderful Chair (Frances Browne) The Romance of a Christmas Card (Kate Douglas Wiggin) Wind in the Willows (Kenneth Grahame) The Wonderful Life - Story of the life and death of our Lord (Hesba Stretton) The Christmas Angel (A. Brown) Christmas at Thompson Hall (Anthony Trollope) Christmas Every Day (William Dean Howells) The Lost Word (Henry van Dyke) The Nutcracker and the Mouse King (E. T. A. Hoffmann) The Little Match Girl The Elves and the Shoemaker Mother Holle The Star Talers Snow-White…
Sie lesen das E-Book in den Legimi-Apps auf:
Seitenzahl: 20309
Das E-Book (TTS) können Sie hören im Abo „Legimi Premium” in Legimi-Apps auf:
Ähnliche
Santa's Christmas Library: 400+ Christmas Novels, Stories, Poems, Carols & Legends (Illustrated Edition)
Table of Contents
Preface
Christmas is our most important holiday, and its literature is correspondingly rich. Yet until now no adequate bundle of Christmas treasures in poetry and prose has found its way into the library of Santa Claus.
While this book brings the best novels, carols, essays, legends and stories of Christmas, its scope is yet wider. For the Introduction gives a rapid view of the holiday's origin and development, its relation to cognate pagan festivals, the customs and symbols of its observance in different lands, and the significance and spirit of the day.
Introduction
It was the habit of him whose birthday we celebrate to take what was good in men and remould it to higher uses. And so it is peculiarly fitting that the anniversary of Christmas, when it was first celebrated in the second century of our era should have taken from heathen mythology and customs the more beautiful parts for its own use. "Christmas," says Dean Stanley, "brings before us the relations of the Christian religion to the religions which went before; for the birth at Bethlehem was itself a link with the past."
The pagan nations of antiquity1 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.
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.2
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,3 "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.
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 Govr 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 Govr 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.4
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,5 "the covenants of the heart are renewed.... The lovers of Earth seem to have met together."
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."
R.H.S.
1 An account of the early history of Christmas may be found in Chamber's Book of Days.
2 A delightful account of the origin of the Christmas tree may be found in Elise Traut's Christmas in Heart and Home.
3 Curiosities of Popular Customs.
4 An exhaustive study of the history and customs of Christmas has been made by W.F. Dawson in "Christmas and its Associations."
5 For a beautiful and extended discussion of the significance of the day, see Hervey's "The Book of Christmas."
The Origin and Associations of Christmas
The First Christmas: The Advent of Christ.
Behold, a virgin shall conceive,And bear a Son, And shall call His name Immanuel.(Isaiah vii. 14.)
Now the birth of Jesus Christ was on this wise: When His mother Mary had been betrothed to Joseph, before they came together she was found with child of the Holy Ghost. And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily. But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a Son; and thou shalt call His name Jesus; for it is He that shall save His people from their sins. Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying,
Behold, the virgin shall be with child and shall bring forth a Son,And they shall call His name Immanuel;
which is, being interpreted, God with us. And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife; and knew her not till she had brought forth a Son; and he called His name Jesus.
(Matthew i. 18-25.)
"There went out a decree from Cæsar Augustus that all the world should be taxed. And Joseph went to be taxed with Mary his espoused wife, being great with child."
(Luke ii. 1-5.)
And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock. And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: for there is born to you this day in the city of David a Saviour, which is Christ the Lord. And this is the sign unto you; Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
Glory to God in the highest,And on earth peace among men in whom He is well pleased.
And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known unto us. And they came with haste, and found both Mary and Joseph, and the Babe lying in the manger. And when they saw it, they made known concerning the saying which was spoken to them about this child. And all that heard it wondered at the things which were spoken unto them by the shepherds. But Mary kept all these sayings, pondering them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, even as it was spoken unto them.
(Luke ii. 8-20.)
The Place of the Nativity.
The evangelist Matthew tells us that "Jesus was born in Bethlehem of Judæa in the days of Herod the king;" and Justin Martyr, who was born at Shechem and lived less than a century after the time of Christ, places the scene of the Nativity in a cave. Over this cave has risen the Church and Convent of the Nativity, and there is a stone slab with a star cut in it to mark the spot where the Saviour was born. Dean Farrar, who has been at the place, says: "It is impossible to stand in the little Chapel of the Nativity, and to look without emotion on the silver star let into the white marble, encircled by its sixteen ever-burning lamps, and surrounded by the inscription, 'Hic de Virgine Maria Jesus Christus natus est.'"
To visit such a scene is to have the thoughts carried back to the greatest event in the world's history, for it has been truly said that the birth of Christ was the world's second birthday.
Now, death is life! and grief is turn'd to joy!Since glory shone on that auspicious morn,When God incarnate came, not to destroy,But man to save and manhood's state adorn!
W. F. D.
The Word "Christmas": Its Orthography and Meaning.
"Christmas" (pronounced Kris'mas) signifies "Christ's Mass," meaning the festival of the Nativity of Christ, and the word has been variously spelt at different periods. The following are obsolete forms of it found in old English writings: Crystmasse, Cristmes, Cristmas, Crestenmes, Crestenmas, Cristemes, Cristynmes, Crismas, Kyrsomas, Xtemas, Cristesmesse, Cristemasse, Crystenmas, Crystynmas, Chrystmas, Chrystemes, Chrystemasse, Chrystymesse, Cristenmas, Christenmas, Christmass, Christmes. Christmas has also been called Noël or Nowel. As to the derivation of the word Noël, some say it is a contraction of the French nouvelles (tidings), les bonnes nouvelles, that is "The good news of the Gospel"; others take it as an abbreviation of the Gascon or Provençal nadaü, nadal, which means the same as the Latin natalis, that is, dies natalis, "the birthday." In "The Franklin's Tale," Chaucer alludes to "Nowel" as a festive cry at Christmastide: "And 'Nowel' crieth every lusty man." Some say Noël is a corruption of Yule, Jule, or Ule, meaning "The festival of the sun." The name Yule is still applied to the festival in Scotland, and some other places. Christmas is represented in Welsh by Nadolig, which signifies "the natal, or birth"; in French by Noël; and in Italian by Il Natale, which, together with its cognate term in Spanish, is simply a contraction of dies natalis, "the birthday."
CHRISTMAS: blest Feast of the Nativity!H eaven made thy lowly shrineR esplendent with the gift of the eternal DeityI n whom we live and move, whose large benignityS pared not His Son divine:T hat well-beloved Son by God was given,M ankind to save with His redeeming blood;A nd Jesus freely left the bliss of Heaven,S uffering death, to achieve our lasting good.—W. F. D.
The Earlier Celebrations of the Festival
The Earlier Celebrations.
The Angels' Song has been called the first Christmas Carol, and the shepherds who heard this heavenly song of peace and goodwill, and went "with haste" to the birthplace at Bethlehem, where they "found Mary, and Joseph, and the Babe lying in a manger," certainly took part in the first celebration of the Nativity. And the Wise Men, who came afterwards with presents from the East, being led to Bethlehem by the appearance of the miraculous star, may also be regarded as taking part in the first celebration of the Nativity, for the name Epiphany (now used to commemorate the manifestation of the Saviour) did not come into use till long afterwards, and when it was first adopted among the Oriental Churches it was designed to commemorate both the birth and baptism of Jesus, which two events the Eastern Churches believed to have occurred on January 6th. Whether the shepherds commemorated the Feast of the Nativity annually does not appear from the records of the Evangelists; but it is by no means improbable that to the end of their lives they would annually celebrate the most wonderful event which they had witnessed.
Within thirty years after the death of our Lord, there were churches in Jerusalem, Cæsarea, Rome, and the Syrian Antioch. In reference to the latter, Bishop Ken beautifully says:—
"Fair Antioch the rich, the great,Of learning the imperial seat,You readily inclined,To light which on you shined;It soon shot up to a meridian flame,You first baptized it with a Christian name."
Clement, one of the Apostolic Fathers and third Bishop of Rome, who flourished in the first century, says: "Brethren, keep diligently feast-days, and truly in the first place the day of Christ's birth." And according to another of the early Bishops of Rome, it was ordained early in the second century, "that in the holy night of the Nativity of our Lord and Saviour, they do celebrate public church services and in them solemnly sing the Angels' Hymn, because also the same night He was declared unto the shepherds by an angel, as the truth itself doth witness."
But, before proceeding further with the historical narrative, it will be well now to make more particular reference to the fixing of the date of the festival.
Fixing the Date of Christmas.
Whether the 25th of December, which is now observed as Christmas Day, correctly fixes the period of the year when Christ was born is still doubtful, although it is a question upon which there has been much controversy. From Clement of Alexandria it appears, that when the first efforts were made to fix the season of the Advent, there were advocates for the 20th of May, and for the 20th or 21st of April. It is also found that some communities of Christians celebrated the festival on the 1st or 6th of January; others on the 29th of March, the time of the Jewish Passover: while others observed it on the 29th of September, or Feast of Tabernacles. The Oriental Christians generally were of opinion that both the birth and baptism of Christ took place on the 6th of January. Julius I., Bishop of Rome (A.D. 337-352), contended that the 25th of December was the date of Christ's birth, a view to which the majority of the Eastern Church ultimately came round, while the Church of the West adopted from their brethren in the East the view that the baptism was on the 6th of January. It is, at any rate, certain that after St. Chrysostom Christmas was observed on the 25th of December in East and West alike, except in the Armenian Church, which still remains faithful to January 6th. St. Chrysostom, who died in the beginning of the fifth century, informs us, in one of his Epistles, that Julius, on the solicitation of St. Cyril of Jerusalem, caused strict inquiries to be made on the subject, and thereafter, following what seemed to be the best authenticated tradition, settled authoritatively the 25th of December as the anniversary of Christ's birth, the Festorum omnium metropolis, as it is styled by Chrysostom. It may be observed, however, that some have represented this fixing of the day to have been accomplished by St. Telesphorus, who was Bishop of Rome A.D. 127-139, but the authority for the assertion is very doubtful. There is good ground for maintaining that Easter and its accessory celebrations mark with tolerable accuracy the anniversaries of the Passion and Resurrection of our Lord, because we know that the events themselves took place at the period of the Jewish Passover; but no such precision of date can be adduced as regards Christmas. Dr. Geikie1 says: "The season at which Christ was born is inferred from the fact that He was six months younger than John, respecting the date of whose birth we have the help of knowing the time of the annunciation during his father's ministrations in Jerusalem. Still, the whole subject is very uncertain. Ewald appears to fix the date of the birth as five years earlier than our era. Petavius and Usher fix it as on the 25th of December, five years before our era; Bengel, on the 25th of December, four years before our era; Anger and Winer, four years before our era, in the spring; Scaliger, three years before our era, in October; St. Jerome, three years before our era, on December 25th; Eusebius, two years before our era, on January 6th; and Ideler, seven years before our era, in December." Milton, following the immemorial tradition of the Church, says that—
"It was the winter wild."
But there are still many who think that the 25th of December does not correspond with the actual date of the birth of Christ, and regard the incident of the flocks and shepherds in the open field, recorded by St. Luke, as indicative of spring rather than winter. This incident, it is thought, could not have taken place in the inclement month of December, and it has been conjectured, with some probability, that the 25th of December was chosen in order to substitute the purified joy of a Christian festival for the license of the Bacchanalia and Saturnalia which were kept at that season. It is most probable that the Advent took place between December, 749, of Rome, and February, 750.
Dionysius Exiguus, surnamed the Little, a Romish monk of the sixth century, a Scythian by birth, and who died A.D. 556, fixed the birth of Christ in the year of Rome 753, but the best authorities are now agreed that 753 was not the year in which the Saviour of mankind was born. The Nativity is now placed, not as might have been expected, in A.D. 1, but in B.C. 5 or 4. The mode of reckoning by the "year of our Lord" was first introduced by Dionysius, in his "Cyclus Paschalis," a treatise on the computation of Easter, in the first half of the sixth century. Up to that time the received computation of events through the western portion of Christendom had been from the supposed foundation of Rome (B.C. 754), and events were marked accordingly as happening in this or that year, Anno Urbis Conditæ, or by the initial letters A.U.C. In the East some historians continued to reckon from the era of Seleucidæ, which dated from the accession of Seleucus Nicator to the monarchy of Syria, in B.C. 312. The new computation was received by Christendom in the sixth century, and adopted without adequate inquiry, till the sixteenth century. A more careful examination of the data presented by the Gospel history, and, in particular, by the fact that "Jesus was born in Bethlehem of Judæa" before the death of Herod, showed that Dionysius had made a mistake of four years, or perhaps more, in his calculations. The death of Herod took place in the year of Rome a.u.c. 750, just before the Passover. This year coincided with what in our common chronology would be B.C. 4—so that we have to recognise the fact that our own reckoning is erroneous, and to fix B.C. 5 or 4 as the date of the Nativity.
Now, out of the consideration of the time at which the Christmas festival is fixed, naturally arises another question, viz.:—
The Connection of Christmas with Ancient Festivals.
Sir Isaac Newton2 says the Feast of the Nativity, and most of the other ecclesiastical anniversaries, were originally fixed at cardinal points of the year, without any reference to the dates of the incidents which they commemorated, dates which, by lapse of time, it was impossible to ascertain. Thus the Annunciation of the Virgin Mary was placed on the 25th of March, or about the time of the vernal equinox; the Feast of St. Michael on the 29th of September, or near the autumnal equinox; and the Birth of Christ at the time of the winter solstice. Christmas was thus fixed at the time of the year when the most celebrated festivals of the ancients were held in honour of the return of the sun which at the winter solstice begins gradually to regain power and to ascend apparently in the horizon. Previously to this (says William Sandys, F.S.A.),3 the year was drawing to a close, and the world was typically considered to be in the same state. The promised restoration of light and commencement of a new era were therefore hailed with rejoicings and thanksgivings. The Saxon and other northern nations kept a festival at this time of the year in honour of Thor, in which they mingled feasting, drinking, and dancing with sacrifices and religious rites. It was called Yule, or Jule, a term of which the derivation has caused dispute amongst antiquaries; some considering it to mean a festival, and others stating that Iol, or Iul (spelt in various ways), is a primitive word, conveying the idea of Revolution or Wheel, and applicable therefore to the return of the sun. The Bacchanalia and Saturnalia of the Romans had apparently the same object as the Yuletide, or feast of the Northern nations, and were probably adopted from some more ancient nations, as the Greeks, Mexicans, Persians, Chinese, &c., had all something similar. In the course of them, as is well known, masters and slaves were supposed to be on an equality; indeed, the former waited on the latter.4 Presents were mutually given and received, as Christmas presents in these days. Towards the end of the feast, when the sun was on its return, and the world was considered to be renovated, a king or ruler was chosen, with considerable power granted to him during his ephemeral reign, whence may have sprung some of the Twelfth-Night revels, mingled with those in honour of the Manifestation and Adoration of the Magi. And, in all probability, some other Christmas customs are adopted from the festivals of the ancients, as decking with evergreens and mistletoe (relics of Druidism) and the wassail bowl. It is not surprising, therefore, that Bacchanalian illustrations have been found among the decorations in the early Christian Churches. The illustration on the following page is from a mosaic in the Church of St. Constantine, Rome, A.D. 320.
Dr. Cassel, of Germany, an erudite Jewish convert who is little known in this country has endeavoured to show that the festival of Christmas has a Judæan origin. He considers that its customs are significantly in accordance with those of the Jewish festival of the Dedication of the Temple. This feast was held in the winter time, on the 25th of Cisleu (December 20th), having been founded by Judas Maccabæus in honour of the cleansing of the Temple in B.C. 164, six years and a half after its profanation by Antiochus Epiphanes. In connection with Dr. Cassel's theory it may be remarked that the German word Weihnachten (from weihen, "to consecrate, inaugurate," and nacht, "night") leads directly to the meaning, "Night of the Dedication."
In proceeding with our historical survey, then, we must recollect that in the festivities of Christmastide there is a mingling of the Divine with the human elements of society—the establishment and development of a Christian festival on pagan soil and in the midst of superstitious surroundings. Unless this be borne in mind it is impossible to understand some customs connected with the celebration of Christmas. For while the festival commemorates the Nativity of Christ, it also illustrates the ancient practices of the various peoples who have taken part in the commemoration, and not inappropriately so, as the event commemorated is also linked to the past. "Christmas" (says Dean Stanley) "brings before us the relations of the Christian religion to the religions which went before; for the birth at Bethlehem was itself a link with the past. The coming of Jesus Christ was not unheralded or unforeseen. Even in the heathen world there had been anticipations of an event of a character not unlike this. In Plato's Dialogue bright ideals had been drawn of the just man; in Virgil's Eclogues there had been a vision of a new and peaceful order of things. But it was in the Jewish nation that these anticipations were most distinct. That wonderful people in all its history had looked, not backward, but forward. The appearance of Jesus Christ was not merely the accomplishment of certain predictions; it was the fulfilment of this wide and deep expectation of a whole people, and that people the most remarkable in the ancient world." Thus Dean Stanley links Christianity with the older religions of the world, as other writers have connected the festival of Christmas with the festivals of paganism and Judaism. The first Christians were exposed to the dissolute habits and idolatrous practices of heathenism, as well as the superstitious ceremonials of Judaism, and it is in these influences that we must seek the true origin of many of the usages and institutions of Christianity. The old hall of Roman justice and exchange—an edifice expressive of the popular life of Greece and Rome—was not deemed too secular to be used as the first Christian place of worship: pagan statues were preserved as objects of adoration, being changed but in name; names describing the functions of Church officers were copied from the civil vocabulary of the time; the ceremonies of Christian worship were accommodated as far as possible to those of the heathen, that new converts might not be much startled at the change, and at the Christmas festival Christians indulged in revels closely resembling those of the Saturnalia.
Christmas in Times of Persecution.
It is known that the Feast of the Nativity was observed as early as the first century, and that it was kept by the primitive Christians even in dark days of persecution. "They wandered in deserts, and in mountains, and in dens and caves of the earth" (Heb. xi. 38). Yet they were faithful to Christ, and the Catacombs of Rome contain evidence that they celebrated the Nativity.
The opening up of these Catacombs has brought to light many most interesting relics of primitive Christianity. In these Christian cemeteries and places of worship there are signs not only of the deep emotion and hope with which they buried their dead, but also of their simple forms of worship and the festive joy with which they commemorated the Nativity of Christ. On the rock-hewn tombs these primitive Christians wrote the thoughts that were most consoling to themselves, or painted on the walls the figures which gave them the most pleasure. The subjects of these paintings are for the most part taken from the Bible, and the one which illustrates the earliest and most universal of these pictures, and exhibits their Christmas joy, is "The Adoration of the Magi." Another of these emblems of joyous festivity which is frequently seen, is a vine, with its branches and purple clusters spreading in every direction, reminding us that in Eastern countries the vintage is the great holiday of the year. In the Jewish Church there was no festival so joyous as the Feast of Tabernacles, when they gathered the fruit of the vineyard, and in some of the earlier celebrations of the Nativity these festivities were closely copied. And as all down the ages pagan elements have mingled in the festivities of Christmas, so in the Catacombs they are not absent. There is Orpheus playing on his harp to the beasts; Bacchus as the god of the vintage; Psyche, the butterfly of the soul; the Jordan as the god of the rivers. The classical and the Christian, the Hebrew and the Hellenic elements had not yet parted; and the unearthing of these pictures after the lapse of centuries affords another interesting clue to the origin of some of the customs of Christmastide. It is astonishing how many of the Catacomb decorations are taken from heathen sources and copied from heathen paintings; yet we need not wonder when we reflect that the vine was used by the early Christians as an emblem of gladness, and it was scarcely possible for them to celebrate the Feast of the Nativity—a festival of glad tidings—without some sort of Bacchanalia. Thus it appears that even
(From Withrow's "Catacombs of Rome,' which states that the inscriptions, according to Dr. Maitland, should be expanded thus IRENE DA CALDA[M AQVAM]—"Peace, give hot water,' and AGAPE MISCE MI [VINVM CVM AQVA]—"Love, mix me wine with water," the allusion being to the ancient custom of tempering wine with water, hot or cold)
beneath the palaces and temples of pagan Rome the birth of Christ was celebrated, this early undermining of paganism by Christianity being, as it were, the germ of the final victory, and the secret praise, which came like muffled music from the Catacombs in honour of the Nativity, the prelude to the triumph-song in which they shall unite who receive from Christ the unwithering crown.
But they who would wear the crown must first bear the cross, and these early Christians had to pass through dreadful days of persecution. Some of them were made food for the torches of the atrocious Nero, others were thrown into the Imperial fish-ponds to fatten lampreys for the Bacchanalian banquets, and many were mangled to death by savage beasts, or still more savage men, to make sport for thousands of pitiless sightseers, while not a single thumb was turned to make the sign of mercy. But perhaps the most gigantic and horrible of all Christmas atrocities were those perpetrated by the tyrant Diocletian, who became Emperor A.D. 284. The early years of his reign were characterised by some sort of religious toleration, but when his persecutions began many endured martyrdom, and the storm of his fury burst on the Christians in the year 303. A multitude of Christians of all ages had assembled to commemorate the Nativity in the temple at Nicomedia, in Bithynia, when the tyrant Emperor had the town surrounded by soldiers and set on fire, and about twenty thousand persons perished. The persecutions were carried on throughout the Roman Empire, and the death-roll included some British martyrs, Britain being at that time a Roman province. St. Alban, who was put to death at Verulam in Diocletian's reign, is said to have been the first Christian martyr in Britain. On the retirement of Diocletian, satiated with slaughter and wearied with wickedness, Galerius continued the persecutions for a while. But the time of deliverance was at hand, for the martyrs had made more converts in their deaths than in their lives. It was vainly hoped that Christianity would be destroyed, but in the succeeding reign of Constantine it became the religion of the empire. Not one of the martyrs had died in vain or passed through death unrecorded.
"There is a record traced on high,That shall endure eternally;The angel standing by God's throneTreasures there each word and groan;And not the martyr's speech alone,But every word is there depicted,With every circumstance of painThe crimson stream, the gash inflicted—And not a drop is shed in vain."
