EARLY CHRISTMAS CELEBRATIONS IN BRITAIN.
Early Celebrations in Britain.
It is recorded that there were "saints in Cæsar's household," and we have also the best authority for saying there were converts among Roman soldiers. Cornelius, a Roman centurion, "was a just man and one that feared God," and other Roman converts are referred to in Scripture as having been found among the officers of the Roman Empire. And although it is not known who first preached the Gospel in Britain, it seems almost certain that Christianity entered with the Roman invasion in A.D. 43. As in Palestine some of the earlier converts served Christ secretly "for fear of the Jews," so, in all probability, did they in Britain for fear of the Romans. We know that some confessed Christ and closed their earthly career with the crown of martyrdom. It is also certain that very early in the Christian era Christmas was celebrated in Britain, mingling in its festivities some of the winter-festival customs of the ancient Britons and the Roman invaders, for traces of those celebrations are still seen in some of the Christmas customs of modern times. Moreover, it is known that Christians were tolerated in Britain by some of the Roman governors before the days of Constantine. It was in the time of the fourth Roman Emperor, Claudius, that part of Britain was first really conquered. Claudius himself came over in the year 43, and his generals afterwards went on with the war, conquering one after another of the British chiefs, Caradoc, whom the Romans called Caractacus, holding out the longest and the most bravely. This intrepid King of the Silurians, who lived in South Wales and the neighbouring parts, withstood the Romans for several years, but was at last defeated at a great battle, supposed to have taken place in Shropshire, where there is a hill still called Caer Caradoc. Caradoc and his family were taken prisoners and led before the Emperor at Rome, when he made a remarkable speech which has been preserved for us by Tacitus. When he saw the splendid city of Rome, he wondered that an Emperor who lived in such splendour should have meddled with his humble home in Britain; and in his address before the Emperor Claudius, who received him seated on his throne with the Empress Agrippina by his side, Caradoc said: "My fate this day appears as sad for me as it is glorious for thee. I had horses, soldiers, arms, and treasures; is it surprising that I should regret the loss of them? If it is thy will to command the universe, is it a reason we should voluntarily accept slavery? Had I yielded sooner, thy fortune and my glory would have been less, and oblivion would soon have followed my execution. If thou sparest my life, I shall be an eternal monument of thy clemency." Although the Romans had very often killed their captives, to the honour of Claudius be it said that he treated Caradoc kindly, gave him his liberty, and, according to some historians, allowed him to reign in part of Britain as a prince subject to Rome. It is surprising that an emperor who had shown such clemency could afterwards become one of Rome's sanguinary tyrants; but Claudius was a man of weak intellect.
There were several of the Roman Emperors and Governors who befriended the Christians, took part in their Christmas festivities, and professed faith in Christ. The Venerable Bede says: "In the reign of Marcus Aurelius Antonius, and his partner in the Empire, Lucius Verus, when Eleutherius was Bishop of Rome, Lucius, a British king, sent a letter to his prelate, desiring his directions to make him a Christian. The holy bishop immediately complied with this pious request; and thus the Britons, being brought over to Christianity, continued without warping or disturbance till the reign of the Emperor Diocletian." And Selden says: "Howsoever, by injury of time, the memory of this great and illustrious Prince King Lucy hath been embezzled and smuggled; this, upon the credit of the ancient writers, appears plainly, that the pitiful fopperies of the Pagans, and the worship of their idol devils, did begin to flag, and within a short time would have given place to the worship of the true God." As this "illustrious Prince King Lucy"—Lucius Verus—flourished in the latter part of the second century, and is credited with the erection of our first Christian Church on the site of St. Martin's, at Canterbury, it seems clear that even in those early days Christianity was making progress in Britain. From the time of Julius Agricola, who was Roman Commander from 78 to 84, Britain had been a Roman province, and although the Romans never conquered the whole of the island, yet during their occupation of what they called their province (the whole of Britain, excepting that portion north of the Firths of Forth and Clyde), they encouraged the Christmas festivities and did much to civilise the people whom they had conquered and whom they governed for more than three hundred years. They built towns in different parts of the country and constructed good roads from one town to another, for they were excellent builders and road-makers. Some of the Roman emperors visited Britain and others were chosen by the soldiers of Britain; and in the reigns of Constantine the Great and other tolerant emperors the Britains lived like Romans, adopted Roman manners and customs, and some of them learned to speak the Latin language. Christian churches were built and bishoprics founded; a hierarchy was established, and at the Council of Arles, in 314, three British bishops took part—those of York, London, and Camulodunum (which is now Colchester or Malden, authorities are divided, but Freeman says Colchester). The canons framed at Arles on this occasion became the law of the British Church, and in this more favourable period for Christians the Christmas festival was kept with great rejoicing. But this settled state of affairs was subsequently disturbed by the departure of the Romans and the several invasions of the Anglo-Saxons and the Danes which preceded the Norman Conquest.
Christmas Again in Troublous Times: The Departure of the Romans and the Invasion of the Anglo-Saxons.
The outgoing of the Romans and the incoming of the Angles, the Saxons, and the Jutes disastrously affected the festival of Christmas, for the invaders were heathens, and Christianity was swept westward before them. They had lived in a part of the Continent which had not been reached by Christianity nor classic culture, and they worshipped the false gods of Woden and Thunder, and were addicted to various heathenish practices, some of which now mingled with the festivities of Christmastide. Still, as these Angles came to stay and have given their name to our country, it may be well to note that they came over to Britain from the one country which is known to have borne the name of Angeln or the Engle-land, and which is now called Sleswick, a district in the middle of that peninsula which parts the Baltic from the North Sea or German Ocean. The Romans having become weakened through their conflicts with Germany and other nations, at the beginning of the fifth century, the Emperor Honorius recalled the Roman legions from Britain, and this made it much easier for the Angles and Saxons (who had previously tried to get in) to come and remain in this country. Thus our Teuton forefathers came and conquered much the greater part of Britain, the Picts and Scots remaining in the north and the Welsh in the west of the island. It was their custom to kill or make slaves of all the people they could, and so completely did they conquer that part of Britain in which they settled that they kept their own language and manners and their own heathenish religion, and destroyed or desecrated Christian churches which had been set up. Hence Christian missionaries were required to convert our ancestral worshippers of Woden and Thunder, and a difficult business it was to Christianise such pagans, for they stuck to their false gods with the same tenacity that the northern nations did.
In his poem of "King Olaf's Christmas" Longfellow refers to the worship of Thor and Odin alongside with the worship of Christ in the northern nations:—
"At Drontheim, Olaf the King Heard the bells of Yule-tide ring, As he sat in his banquet-hall. Drinking the nut-brown ale, With his bearded Berserks hale And tall. - - - - - O'er his drinking horn, the sign He made of the Cross divine As he drank, and muttered his prayers; But the Berserks evermore Made the sign of the Hammer of Thor Over theirs."
In England, too, Christ and Thor were worshipped side by side for at least 150 years after the introduction of Christianity, for while some of the English accepted Christ as their true friend and Saviour, He was not accepted by all the people. Indeed, the struggle against Him is still going on, but we anticipate the time when He shall be victorious all along the line.
The Christmas festival was duly observed by the missionaries who came to the South of England from Rome, headed by Augustine, and in the northern parts of the country the Christian festivities were revived by the Celtic missionaries from Iona, under Aidan, the famous Columbian monk. At least half of England was covered by the Columbian monks, whose great foundation upon the rocky island of Iona, in the Hebrides, was the source of Christianity to Scotland. The ritual of the Celtic differed from that of the Romish missionaries, and caused confusion, till at the Synod of Whitby (664) the Northumbrian Kingdom adopted the Roman usages, and England obtained ecclesiastical unity as a branch of the Church of Rome. Thus unity in the Church preceded by several centuries unity in the State.
Queen Bertha.
In connection with Augustine's mission to England, a memorable story (recorded in Green's "History of the English People") tells how, when but a young Roman deacon, Gregory had noted the white bodies, the fair faces, the golden hair of some youths who stood bound in the market-place of Rome. "From what country do these slaves come?" he asked the traders who brought them. "They are English, Angles!" the slave-dealers answered. The deacon's pity veiled itself in poetic humour. "Not Angles, but Angels," he said, "with faces so angel-like! From what country come they?" "They come," said the merchants, "from Deira." "De ira!" was the untranslatable reply; "aye, plucked from God's ire, and called to Christ's mercy! And what is the name of their king?" "Ælla," they told him, and Gregory seized on the words as of good omen. "Alleluia shall be sung in Ælla's land!" he cried, and passed on, musing how the angel-faces should be brought to sing it. Only three or four years had gone by when the deacon had become Bishop of Rome, and the marriage of Bertha, daughter of the Frankish king, Charibert of Paris, with Æthelberht, King of Kent, gave him the opening he sought; for Bertha, like her Frankish kinsfolk, was a Christian.
And so, after negotiations with the rulers of Gaul, Gregory sent Augustine, at the head of a band of monks, to preach the gospel to the English people. The missionaries landed in 597, on the very spot where Hengest had landed more than a century before, in the Isle of Thanet; and the king received them sitting in the open air on the chalk-down above Minster, where the eye nowadays catches, miles away over the marshes, the dim tower of Canterbury. Rowbotham, in his "History of Music," says that wherever Gregory sent missionaries he also sent copies of the Gregorian song as he had arranged it in his "Antiphonary." And he bade them go singing among the people. And Augustine entered Kent bearing a silver cross and a banner with the image of Christ painted on it, while a long train of choristers walked behind him chanting the Kyrie Eleison. In this way they came to the court of Æthelberht, who assigned them Canterbury as an abode; and they entered Canterbury with similar pomp, and as they passed through the gates they sang this petition: "Lord, we beseech Thee to keep Thy wrath away from this city and from Thy holy Church, Alleluia!"
As papal Rome preserved many relics of heathen Rome, so, in like manner, Pope Gregory, in sending Augustine over to convert the Anglo-Saxons, directed him to accommodate the ceremonies of the Christian worship as much as possible to those of the heathen, that the people might not be much startled at the change; and, in particular, he advised him to allow converts to kill and eat at the Christmas festival a great number of oxen to the glory of God, as they had formerly done to the honour of the devil. The clergy, therefore, endeavoured to connect the remnants of Pagan idolatry with Christianity, and also allowed some of the practices of our British ancestors to mingle in the festivities of Christmastide. The religion of the Druids, the priests of the ancient Britons, is supposed to have been somewhat similar to that of the Brahmins of India, the Magi of Persia, and the Chaldeans of Syria. They worshipped in groves, regarded the oak and mistletoe as objects of veneration, and offered sacrifices. Before Christianity came to Britain December was called "Aerra Geola," because the sun then "turns his glorious course." And under different names, such as Woden (another form of Odin), Thor, Thunder, Saturn, &c., the pagans held their festivals of rejoicing at the winter solstice; and so many of the ancient customs connected with these festivals were modified and made subservient to Christianity.
Some of the English even tried to serve Christ and the older gods together, like the Roman Emperor, Alexander Severus, whose chapel contained Orpheus side by side with Abraham and Christ. "Rœdwald of East Anglia resolved to serve Christ and the older gods together, and a pagan and a Christian altar fronted one another in the same royal temple."[5] Kent, however, seems to have been evangelised rapidly, for it is recorded that on Christmas Day, 597, no less than ten thousand persons were baptized.
Before his death Augustine was able to see almost the whole of Kent and Essex nominally Christian.
Christmas was now celebrated as the principal festival of the year, for our Anglo-Saxon forefathers delighted in the festivities of the Halig-Monath (holy month), as they called the month of December, in allusion to Christmas Day. At the great festival of Christmas the meetings of the Witenagemot were held, as well as at Easter and Whitsuntide, wherever the Court happened to be. And at these times the Anglo-Saxon, and afterwards the Danish, Kings of England lived in state, wore their crowns, and were surrounded by all the great men of their kingdoms (together with strangers of rank) who were sumptuously entertained, and the most important affairs of state were brought under consideration. There was also an outflow of generous hospitality towards the poor, who had a hard time of it during the rest of the year, and who required the Christmas gifts to provide them with such creature comforts as would help them through the inclement season of the year.
Readers of Saxon history will remember that chieftains in the festive hall are alluded to in the comparison made by one of King Edwin's chiefs, in discussing the welcome to be given to the Christian missionary Paulinus: "The present life of man, O King, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the hall where you sit at your meal in winter, with your chiefs and attendants, warmed by a fire made in the middle of the hall, while storms of rain or snow prevail without."
an ancient fireplace.
The "hall" was the principal part of a gentleman's house in Saxon times—the place of entertainment and hospitality—and at Christmastide the doors were never shut against any who appeared to be worthy of welcome. And with such modes of travelling as were in vogue in those days one can readily understand that, not only at Christmas, but also at other seasons, the rule of hospitality to strangers was a necessity.
To this period belong the princely pageants and the magnificent
Christmas Entertainments of King Arthur
and the Knights of his Round Table. We know that some people are inclined to discredit the accounts which have come down to us of this famous British King and Christian hero, but for our own part we are inclined to trust the old chroniclers, at all events so far as to believe that they give us true pictures of the manners and customs of the times of which they write; and in this prosaic age it may surely be permitted to us at Christmastide to linger over the doings of those romantic days,
"When every morning brought a noble chance, And every chance brought out a noble knight."[6]
travelling in the olden time with a "christmas fool" on the front seat.
Sir John Froissart tells us of the princely pageants which King Arthur held at Windsor in the sixth century, and of the sumptuous Christmas banquetings at his Round Table—the very Round Table (so we are to believe, on the authority of Dr. Milner)[7] which has been preserved in the old chapel, now termed the county hall, at Winchester. It consists of stout oak plank, perforated with many bullets, supposed to have been shot by Cromwell's soldiers. It is painted with a figure to represent King Arthur, and with the names of his twenty-four knights as they are stated in the romances of the old chroniclers. This famous Prince, who instituted the military order of the Knights of the Round Table, is also credited with the reintroduction of Christianity at York after the Saxon invaders had destroyed the first churches built there. He was unwearying in his warfare against enemies of the religion of Christ. His first great enterprise was the siege of a Saxon army at York, and, having afterwards won brilliant victories in Somersetshire and other parts of southern England, he again marched northward and penetrated Scotland to attack the Picts and Scots, who had long harassed the border. On returning from Scotland, Arthur rested his wearied army at York and kept Christmas with great bountifulness. Geoffrey of Monmouth says he was a prince of "unparalleled courage and generosity," and his Christmas at York was kept with the greatest joy and festivity. Then was the round table filled with jocund guests, and the minstrels, gleemen, harpers, pipe-players, jugglers, and dancers were as happy round about their log-fires as if they had shone in the blaze of a thousand gas-lights.
the wild boar hunt: killing the boar.
King Arthur and his Knights also indulged in out-door amusements, as hunting, hawking, running, leaping, wrestling, jousts, and tourneys. "So," says Sir Thomas Malory,[8] "passed forth all the winter with all manner of hunting and hawking, and jousts and tourneys were many between many great lords. And ever, in all manner of places, Sir Lavaine got great worship, that he was nobly renowned among many of the knights of the Round Table. Thus it passed on until Christmas, and every day there were jousts made for a diamond, that whosoever joust best should have a diamond. But Sir Launcelot would not joust, but if it were a great joust cried; but Sir Lavaine jousted there all the Christmas passing well, and most was praised; for there were few that did so well as he; wherefore all manner of knights deemed that Sir Lavaine should be made a Knight of the Round Table, at the next high feast of Pentecost."
The Anglo-Saxon Excesses
are referred to by some of the old chroniclers, intemperance being a very prevalent vice at the Christmas festival. Ale and mead were their favourite drinks; wines were used as occasional luxuries. "When all were satisfied with dinner," says an old chronicler, "and their tables were removed, they continued drinking till the evening." And another tells how drinking and gaming went on through the greater part of the night. Chaucer's one solitary reference to Christmastide is an allegorical representation of the jovial feasting which was the characteristic feature of this great festival held in "the colde frosty season of December."
"Janus sits by the fire with double beard, And drinketh of his bugle horn the wine: Before him stands the brawn of tuskéd swine, And 'Nowel' cryeth every lusty man."[9]
The Saxons were strongly attached to field sports, and as the "brawn of the tuskéd swine" was the first Christmas dish, it was provided by the pleasant preliminary pastime of hunting the wild boar; and the incidents of the chase afforded interesting table talk when the boar's head was brought in ceremoniously to the Christmas festival.
Prominent among the Anglo-Saxon amusements of Christmastide, Strutt mentions their propensity for gaming with dice, as derived from their ancestors, for Tacitus assures us that the ancient Germans would not only hazard all their wealth, but even stake their liberty, upon the turn of the dice: "and he who loses submits to servitude, though younger and stronger than his antagonist, and patiently permits himself to be bound and sold in the market; and this madness they dignify by the name of honour." Chess and backgammon were also favourite games with the Anglo-Saxons, and a large portion of the night was appropriated to the pursuit of these sedentary amusements, especially at the Christmas season of the year, when the early darkness stopped out-door games.
"When they had dined, as I can you say, Lords and ladies went to play; Some to tables, and some to chess, With other games more and less."[10]
Our Saxon forefathers were very superstitious. They had many pretenders to witchcraft. They believed in the powers of philtres and spells, and invocated spirits; and they relished a blood-curdling ghost story at Christmas quite as much as their twentieth-century descendants. They confided in prognostics, and believed in the influence of particular times and seasons; and at Christmastide they derived peculiar pleasure from their belief in the immunity of the season from malign influences—a belief which descended to Elizabethan days, and is referred to by Shakespeare, 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 dares stir abroad; The nights are wholesome; then no planets strike, No fairy takes, nor witch hath power to charm,
adoration of the magi: old glass winchester cathedral.
We cannot pass over this period without mentioning a great Christmas in the history of our Teutonic kinsmen on the Continent, for the Saxons of England and those of Germany have the same Teutonic origin. We refer to
The Crowning of Charlemagne Emperor of the Romans on Christmas Day.
The coronation took place at Rome, on Christmas Day, in the year 800. Freeman[11] says that when Charles was King of the Franks and Lombards and Patrician of the Romans, he was on very friendly terms with the mighty Offa, King of the Angles that dwelt in Mercia. Charles and Offa not only exchanged letters and gifts, but each gave the subjects of the other various rights in his dominions, and they made a league together, "for that they two were the mightiest of all the kings that dwelt in the Western lands." As conqueror of the old Saxons in Germany, Charles may be regarded as the first King of all Germany, and he was the first man of any Teutonic nation who was called Roman Emperor. He was crowned with the diadem of the Cæsars, by Pope Leo, in the name of Charles Augustus, Emperor of the Romans. And it was held for a thousand years after, down to the year 1806, that the King of the Franks, or, as he was afterwards called, the King of Germany, had a right to be crowned by the Pope of Rome, and to be called Emperor of the Romans. In the year 1806, however, the Emperor Francis the Second, who was also King of Hungary and Archduke of Austria, resigned the Roman Empire and the Kingdom of Germany. Since that time no Emperor of the Romans has been chosen; but a new German Emperor has been created, and the event may be regarded as one of Christmastide, for the victorious soldiers who brought it about spent their Christmas in the French capital, and during the festival arranged for the re-establishment of the German Empire. So it happens, that while referring to the crowning of the first German Emperor of the Roman Empire, on Christmas Day, 800, we are able to record that more than a thousand years afterwards the unification of the German Empire and the creation of its first Emperor also occurred at Christmastide, under the influence of the German triumphs over the French in the war of 1870. The imposing event was resolved upon by the German Princes on December 18, 1870, the preliminaries were completed during the Christmas festival, and on January 18, 1871, in the Galerie des Glaces of the château of Versailles, William, King of Prussia, was crowned and proclaimed first Emperor of the new German Empire.
Now, going back again over a millennium, we come to
Christmas in the Time of Alfred the Great.
During the reign of Alfred the Great a law was passed with relation to holidays, by virtue of which the twelve days after the Nativity of our Saviour were set apart for the celebration of the Christmas festival. Some writers are of opinion that, but for Alfred's strict observance of the "full twelve holy days," he would not have been defeated by the Danes in the year 878. It was just after Twelfth-night that the Danish host came suddenly—"bestole," as the old Chronicle says—to Chippenham. Then "they rode through the West Saxons' land, and there sat down, and mickle of the folk over sea they drove, and of others the most deal they rode over; all but the King Alfred; he with a little band hardly fared after the woods and on the moor-fastnesses." But whether or not Alfred's preparations for the battle just referred to were hindered by his enjoyment of the festivities of Christmastide with his subjects, it is quite certain that the King won the hearts of his people by the great interest he took in their welfare. This good king—whose intimacy with his people we delight to associate with the homely incident of the burning of a cottager's cakes—kept the Christmas festival quite as heartily as any of the early English kings, but not so boisterously as some of them. Of the many beautiful stories told about him, one might very well belong to Christmastide. It is said that, wishing to know what the Danes were about, and how strong they were, King Alfred one day set out from Athelney in the disguise of a Christmas minstrel, and went into the Danish camp, and stayed there several days, amusing the Danes with his playing, till he had seen all he wanted, and then went back without any one finding him out.
Now, passing on to
Christmas under the Danish Kings of England,
we find that in 961 King Edgar celebrated the Christmas festival with great splendour at York; and in 1013 Ethelred kept his Christmas with the brave citizens of London who had defended the capital during a siege and stoutly resisted Swegen, the tyrant king of the Danes. Sir Walter Scott, in his beautiful poem of "Marmion," thus pictures the "savage Dane" keeping the great winter festival:—
"Even, heathen yet, the savage Dane At Iol more deep the mead did drain; High on the beach his galleys drew, And feasted all his pirate crew; Then in his low and pine-built hall, Where shields and axes deck'd the wall, They gorged upon the half-dress'd steer; Caroused in seas of sable beer; While round, in brutal jest, were thrown The half-gnaw'd rib, and marrow bone: Or listen'd all, in grim delight. While Scalds yell'd out the joys of fight. Then forth, in frenzy, would they hie, While wildly-loose their red locks fly, And dancing round the blazing pile, They make such barbarous mirth the while, As best might to the mind recall The boisterous joys of Odin's hall."
When the citizens of London saw that Swegen had succeeded all over England except their own city, they thought it was no use holding out any longer, and they too, submitted and gave hostages. And so Swegen was the first Dane who was king, or (as Florence calls him) "Tyrant over all England;" and Ethelred, sometimes called the "Unready," King of the West Saxons, who had struggled unsuccessfully against the Danes, fled with his wife and children to his brother-in-law's court in Normandy. On the death of Swegen, the Danes of his fleet chose his son Cnut to be King, but the English invited Ethelred to return from Normandy and renew the struggle with the Danes. He did so, and the Anglo-Saxon Chronicle says: "He held his kingdom with great toil and great difficulty the while that his life lasted." After his death and that of his son Edmund, Cnut was finally elected and crowned. Freeman,[12] in recording the event, says that: "At the Christmas of 1016-1017, Cnut was a third time chosen king over all England, and one of the first things that he did was to send to Normandy for the widowed Lady Emma, though she was many years older than he was. She came over; she married the new king; and was again Lady of the English. She bore Cnut two children, Harthacnut and Gunhild. Her three children by Ethelred were left in Normandy. She seems not to have cared at all for them or for the memory of Ethelred; her whole love passed to her new husband and her new children. Thus it came about that the children of Ethelred were brought up in Normandy, and had the feelings of Normans rather than Englishmen, a thing which again greatly helped the Norman Conquest."
Cnut's first acts of government in England were a series of murders; but he afterwards became a wise and temperate king. He even identified himself with the patriotism which had withstood the stranger. He joined heartily in the festivities of Christmastide, and atoned for his father's ravages by costly gifts to the religious houses. And his love for monks broke out in the song which he composed as he listened to their chant at Ely: "Merrily sang the monks in Ely when Cnut King rowed by" across the vast fen-waters that surrounded their Abbey. "Row, boatmen, near the land, and hear we these monks sing."[13]
"'All hail!' the monks at Christmas sang; The merry monks who kept with cheer The gladdest day of all the year."[14]
It is said that Cnut, who is also called Canute, "marked one of his royal Christmases by a piece of sudden retributive justice: bored beyond all endurance by the Saxon Edric's iteration of the traitorous services he had rendered him, the King exclaimed to Edric, Earl of Northumberland: 'Then let him receive his deserts, that he may not betray us as he betrayed Ethelred and Edmund!' upon which the ready Norwegian disposed of all fear on that score by cutting down the boaster with his axe, and throwing his body into the Thames."[15]
In the year 1035, King Cnut died at Shaftesbury, and was buried in Winchester Cathedral. His sons, Harold and Harthacnut, did not possess the capacity for good government, otherwise the reign of the Danes might have continued. As it was, their reigns, though short, were troublesome. Harold died at Oxford in 1040, and was buried at Westminster (being the first king who was buried there); Harthacnut died at Lambeth at a wedding-feast in 1042, and was buried beside his father in Winchester Cathedral. And thus ended the reigns of the Danish kings of England.
Now we come to
The Reign of Edward the Confessor
who, we are told, was heartily chosen by all the people, for the two very good reasons, that he was an Englishman by birth, and the only man of either the English or the Danish royal families who was at hand. He was the son of Ethelred and Emma, and at the Christmas festival of his coronation there was great rejoicing. As his early training had been at the court of his uncle, Richard the Good, in Normandy, he had learnt to prefer Norman-French customs and life to those of the English. During his reign, therefore, he brought over many strangers and appointed them to high ecclesiastical and other offices, and Norman influence and refinement of manners gradually increased at the English court, and this, of course, led to the more stately celebration of the Christmas festival. The King himself, being of a pious and meditative disposition, naturally took more interest in the religious than the temporal rejoicings, and the administration of state affairs was left almost entirely to members of the house of Godwin during the principal part of his reign. Many disturbances occurred during Edward's reign in different parts of the country, especially on the Welsh border. At the Christmas meeting of the King and his Wise Men, at Gloucester, in 1053, it was ordered that Rhys, the brother of Gruffydd, the South Welsh king, be put to death for his great plunder and mischief. The same year, the great Earl Godwine, while dining with the king at Winchester at the Easter feast, suddenly fell in a fit, died four days after, and was buried in the old cathedral. A few years later (1065), the Northumbrians complained that Earl Tostig, Harold's brother, had caused Gospatric, one of the chief Thanes, to be treacherously murdered when he came to the King's court the Christmas before. King Edward kept his last Christmas (1065), and had the meeting of his Wise Men in London instead of Gloucester as usual. His great object was to finish his new church at Westminster, and to have it hallowed before he died. He lived just long enough to have this done. On Innocent's Day the new Minster was consecrated, but the King was too ill to be there, so the Lady Edith stood in his stead. And on January 5, 1066, King Edward, the son of Ethelred, died. On the morning of the day following his death, the body of the Confessor was laid in the tomb, in his new church; and on the same day—
Harold was crowned King
in his stead. Thus three very important events—the consecration of Westminster Abbey, the death of Edward the Confessor, and the crowning of Harold—all occurred during the same Christmas festival.
In the terrible year 1066 England had three kings. The reign of Harold, the son of Godwine, who succeeded Edward the Confessor, terminated at the battle of Senlac, or Hastings, and on the following
Christmas Day William the Conqueror was Crowned King
by Archbishop Ealdred. He had not at that time conquered all the land, and it was a long while before he really possessed the whole of it. Still, he was the king, chosen, crowned, and anointed, and no one ever was able to drive him out of the land, and the crown of England has ever since been held by his descendants.
[5] Green's "History of the English People."
[6] Tennyson.
[7] "History of Winchester."
[8] "History of King Arthur and His Noble Knights."
[9] "The Franklin's Tale."
[10] "Romance of Ipomydon."
[11] "Old English History."
[12] "Short History of the Norman Conquest."
[13] "History of the English People."
[14] J. G. Whittier.
[15] "Chambers's Journal," Dec. 28, 1867.