Sir Isaac Newton[2] 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.
grape gathering and the vintage.
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
From an Ivory (Part of Book Cover) German Ninth Century, British Museum.
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."
ancient roman illustrations.