CHAPTER I.
It would not be consistent with the proposed character of this work to enlarge on the Christian dispensation, as connected with the sacred feast of Christmas; to show Christianity as old as the Creation; that the fall of man naturally involved his punishment; and hence the vicarious sacrifice of our Saviour to redeem us from sin and death. These are subjects to be entered on by those who have had opportunities, if not of thinking more, at least of reading more, relative to them, than the writer of these pages, whose leisure hours are few, and whose endeavour will be to give, in as popular and interesting a manner as his abilities will enable him, some information respecting the mode of keeping this Holy Feast, particularly in England, in the olden times, and in the middle ages.
The Nativity is hailed by Christians of all denominations, as the dawn of our salvation; the harbinger of the day-spring on high; that promise of futurity, where care, sin, and sorrow enter not, where friends long severed shall meet to part no more; no pride, no jealousy, no self (that besetting sin of the world) intruding. Well, then, may we observe it with gratitude for the unbounded mercy vouchsafed to us; for the fulfilment of the promise pronounced in the beginning of the world, releasing us from the dominion of Satan. A promise which even the Pagans did not lose sight of, although they confused its import, as a glimmering of it may be traced through their corrupted traditions and superstitious ceremonies.
Has the early dream of youth faded away purposeless?the ambition of manhood proved vanity of vanities? Have riches made themselves wings and flown away? or, has fame, just within the grasp, burst like a bubble? Have the friends, the companions of youth, one by one fallen off from thy converse; or the prop of advancing age been removed, leaving thee weak and struggling with the cares of life; or, has the desire of thine eyes been taken from thee at a stroke? Under these and other trials, the Christian looks to the anniversary of the Nativity (that rainbow of Christianity) as the commemoration of the birth of the Blessed Redeemer, who will give rest to the weary, and receive in his eternal kingdom all those who truly trust in him. And well may His name be called, Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace!
The season of Christmas, however, was not only set apart for sacred observance, but soon became a season of feasting and revelry; so much so, that even our sumptuary laws have recognised it, and exempted it from their operation. When Edward the Third, in his tenth year, endeavoured to restrain his subjects from over luxury in their meals, stating that the middle classes sought to imitate the great in this respect, and thus impoverished themselves, and became the less able to assist their liege lord, he forbade more than two courses, and two sorts of meat in each, to any person, except in the great feasts of the year, namely, La veile et le jour de Nol, le jour de Saint Estiephne, le jour del an renoef (New Years Day), les jours de la Tiphaynei et de la Purification de Nostre Dame, &c.
A cheerful and hospitable observance of this festival being quite consistent with the reverence due to it, let usafter having as our first duty repaired to the house of our Lord, to return humble thanks for the inestimable benefits now conferredwhile preparing to enter into our own enjoyments, enable, as far as in our power, our dependants and poorer brethren, to participate in the earthly comforts, as they do in the heavenly blessings of the season. Remember the days of darkness will come, and who can say how soon, how suddenly? and if long and late to some, yet will they surely come, when the daughters of music are laid low, then the remembrance of a kindly act of charity to our neighbour will soothe the careworn brow, and smooth the restless pillow of disease. Go, then, your way; eat the fat and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord.
A great similarity exists in the observances of the return of the seasons, and of other general festivals throughout the world; and indeed the rites and ceremonies of the various pagan religions have, to a great extent, the marks of a common origin; and the study of popular antiquities involves researches into the early history of mankind, and their religious ceremonies.
Immediately after the deluge, the religion of Noah and his family was pure; but a century had scarcely elapsed before it became perverted among some of his descendants. That stupendous pagan temple, the Tower of Babel, was built, and the confusion of tongues, and dispersion of mankind, followed. As the waves of population receded farther from the centre, the systems of religionexcept with the chosen peoplegot more and more debased, and mingled with allegories and symbols. But still, even the most corrupt preserved many allusions to the fall of man, and his redemption; to the deluge, and the deliverance by the ark; and to a future state. Thus, whether in China, Egypt, India, Africa, Scandinavia, in the rites of Vitzliputzli in Mexico, and of Pacha Camac, in Peru, among the Magi, the Brahmins, the Chaldans, the Gymnosophists, and the Druids, the same leading features may be traced. It has even been supposed, that amongst a chosen race of the priests, some traditionary knowledge of the true religion prevailed, which they kept carefully concealed from the uninitiated.
One of the greatest festivals was that in celebration of the return of the sun; which, at the winter solstice, began gradually to regain power, the year commenced anew, and the season was hailed with rejoicings and thanksgivings. The Saxons, and other northern nations, kept a feast on the 25th of December, in honour of Thor, and called it the Mother-Night, as the parent of other nights; also Mid-Winter. It was likewise called Gule, Gwyl, Yule, or Iul, and half a dozen similar names, respecting the meaning of which learned antiquaries differ: Gebelin and others stating they convey the idea of revolution or wheel; while others, equally learned, consider the meaning to be festival, or holy-day. Gwyl in Welsh, and Geol in Saxon, both signify a holy-day; and as Yule, or I-ol, also signifies ale, an indispensable accompaniment of Saxon and British feasts, they were probably convertible terms. The word Yule may be found in many of our ancient metrical romances, and some of the old mysteries, as applied to Christmas, and is still so used in Scotland, and parts of England. The word Gala would seem to have a similar derivation. The curious in these matters may, however, refer to the learned Hickess two folios, Gebelins nine quartos, and Du Canges ten folios, and other smaller works, and satisfy their cravings after knowledge.
The feast of the birth of Mithras was held by the Romans on the 25th of December, in commemoration of the return of the sun; but the most important heathen festival, at this period of the year, was the
