作者：Mary Poague Pringle
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Yule-Tide in Many Lands试读：
ACKNOWLEDGMENTS
Thanks are due to the following publishers for permission to reprint poems: Houghton Mifflin Company for "King Olaf's Christmas" by H. W. Longfellow, "Night of Marvels" by Violante Do Ceo; Paul Elder & Company for "The Christmas Tree" by H. S. Russell, "At Christmas Time"; Edgar S. Werner & Company for "The Christmas Sheaf" by Mrs. A. M. Tomlinson; John Lane Company for "A Palm Branch from Palestine" by M. Y. Lermontov; American Ecclesiastical Review for "The Eve of Christmas" by Pope Leo XIII; E. P. Dutton & Company for "The Voice of the Christ-child" by Phillips Brooks.Mary P. PringleClara A. UrannCHAPTERCHAPTER I.YULE-TIDE OF THE ANCIENTS
"There in the Temple, carved in wood, The image of great Odin stood, And other gods, with Thor supreme among them."
As early as two thousand years before Christ Yule-tide was celebrated by the Aryans. They were sun-worshipers and believed the sun was born each morning, rode across the upper world, and sank into his grave at night.
Day after day, as the sun's power diminished, these primitive people feared that he would eventually be overcome by darkness and forced to remain in the under world.
When, therefore, after many months, he apparently wheeled about and grew stronger and stronger, they felt that he had been born again. So it came about that at Hweolor-tid, "the turning-time,"[1] there was great rejoicing at the annual re-birth of the sun.
In the myths and legends of these, our Indo-European ancestors, we find the origin of many of the Yule-tide customs now in vogue.[1] Yule-tide
According to the Younger Edda, Wodin or Odin, the pioneer of the North, a descendant of Saturn, fled out of Asia. Going through Russia to Saxland (Germany), he conquered that country and left one of his sons as ruler. Then he visited Frankland, Jutland, Sweden, and Norway and established each one of his many sons on a throne.
This pioneer traveler figures under nearly two hundred different names, and so it is difficult to follow him in his wanderings. As Wodin, he established throughout the northern nations many of the observances and customs common to the people of the Northland to-day.
The Edda gives an ancient account of Balder, the sun-god, who was slain because of the jealousy of Loki (fire). Loki knew that everything in nature except the mistletoe had promised not to injure the great god Balder. So he searched for the mistletoe until he found it growing on an oak-tree "on the eastern slope of Valhalla." He cut it off and returned to the place where the gods were amusing themselves by using Balder as a target, hurling stones and darts, and trying to strike him with their battle-axes. But all these weapons were harmless. Then Loki, giving the twig of mistletoe to the blind god, Höder, directed his hand and induced him to throw it. When the mistletoe struck Balder it pierced him through and through and he fell lifeless.
"So on the floor lay Balder dead; and round[2] Lay thickly strewn swords, axes, darts, and spears, Which all the Gods in sport had idly thrown At Balder, whom no weapon pierced or clove; But in his breast stood fixt the fatal bough Of mistletoe, which Lok the Accuser gave To Höder, and unwitting Höder threw— 'Gainst that alone had Balder's life no charm."[2] From Matthew Arnold's "Balder Dead."
Great excitement prevailed among the assembled gods and goddesses when Balder was struck dead and sank into Hel,[3] and they would have slain the god of darkness had it not occurred during their peace-stead, which was never to be desecrated by deeds of violence. The season was supposed to be one of peace on earth and good-will to man. This is generally attributed to the injunction of the angels who sang at the birth of Christ, but according to a much older story the idea of peace and good-will at Yule-tide was taught centuries before Christ.[3] Hel or "his grave"; the terms were once synonymous.
According to the Edda, gifts from the gods and goddesses were laid on Balder's bier and he, in turn, sent gifts back from the realm of darkness into which he had fallen. However, it probably is from the Roman Saturnalia that the free exchange of presents and the spirit of revelry have been derived.
The Druids held the mistletoe in great reverence because of its mysterious birth. When the first new growth was discovered it was gathered by the white-robed priests, who cut it from the main bough with a golden sickle never used for any other purpose.
The food peculiar to this season of rejoicing has retained many features of the feasting recorded among the earlier people. The boar made his appearance in mythological circles when one was offered as a gift to Frey, god of rain, sunshine, and the fruits of the earth. This boar was a remarkable animal; he could run faster than a horse, through the air and over water. Darkness could not overtake him, for he was symbolical of the sun, his golden bristles typifying the sun's rays.
At one time the boar was believed to be emblematical of golden grain, as he was the first to teach mankind the art of plowing. Because of this service he was most revered by our mythological ancestors.
In an account of a feast given in Valhalla to the dead heroes of many battles, Saehrimnir, a sacred boar, was served. Huge pieces were apportioned to the deceased heroes and the meat had such a revivifying effect that, restored to life, they called for arms and began to fight their battles over again.
An abundance of heavenly mead made from goats' milk and honey was provided for the feasts and on occasions ale, too, was served.
Toasts were usually drunk in honor of Bragi, god of poetry, eloquence, and song. The gods pledged themselves to perform remarkable deeds of courage and valor as they tossed off horn after horn of mead and ale. Each time their mighty valor grew until there was no limit set to their attainments. It is possible that their boastful pledges may have given rise to the term, to brag.
Apples were the favorite fruit, as they prevented the approach of age and kept the gods and goddesses perpetually young and vigorous.
Certainly Yule-tide was a very merry season among the ancient people who feasted, drank, and danced in honor of the return of the sun, the god of light and new life.
When messengers went through the various countries bearing tidings of a new religion and of the birth of a Son who brought light and new life into the whole world, they endeavored to retain as many of the established customs as possible, but gave to the old-time festivals a finer character and significance.
As the fact of Christ's birth was not recorded and there was no certainty as to its date, the early Christian Fathers very wisely ascribed it to Yule-tide, changing the occasion from the birthday of the sun to that of the Son. For a while the birth of Christ was celebrated on dates varying from the first to the sixth of January; on the dates of certain religious festivals such as the Jewish Passover or the Feast of Tabernacles; but the twenty-fifth of December, the birthday of the sun, was ever the favorite date.
Pope Julius, who reigned from 337 to 352 A. D., after a careful investigation, considered it settled beyond doubt that Christ was born on or about the twenty-fifth of December, and by the end of the fifth century that date was very generally accepted by Christians. The transition from the old to the new significance of Yule-tide was brought about so quietly and naturally that it made no great impression on the mind of the masses, so nothing authentic can be learned of the early observance of Christmas.
The holly, laurel, mistletoe, and other greens used by the Druids still served as decorations of the season, not as a shelter for fairies, as in former days, but as emblems of resurrection and of immortal hope.
The glorious luminary of day, whether known as Balder, Baal, Sol, or any other of the innumerable names by which it was called by the primitive peoples, still gladdens the hearts of mortals at Yule-tide by "turning-back" as of old; only to-day it yields its place to a Superior Power, in whose honor Yule-tide is observed.
All Christendom owes a debt of gratitude to its pagan forbears for the pleasant features of many of its holidays and especially for those of Yule-tide. The Fathers of the early church showed rare wisdom in retaining the customs of these ante-Christian festivals, imbuing them with the spirit of the new faith and making them emblematic of a purer love and hope.
New Year's Day as a feast day is one of the oldest, if not the oldest, on record. It is mentioned by Tacitus in the First Century, but first referred to as a Christian festival about the year 567.
In Rome the day was dedicated by Numa to the honor of god Janus, for whom Julius Cæsar named the month of January. Numa ordained that it should be observed as a day of good-humor and good-fellowship. All grudges and hard feelings were to be forgotten. Sacrifices of cake, wine, and incense were to be made to the two-faced god who looked forward and backward. Men of letters, mechanics, and others were expected to give to the god the best they had to offer of their respective arts. It was the great occasion of the entire year, as it is now in many countries.
The date of New Year's Day has varied among different nations. Among the Egyptians, Chinese, Jews, and Romans it has been observed on dates varying from March first to December twenty-fifth. It was as late as the Sixteenth Century before the date of January first was universally accepted as the New Year by the Romans. Nations retaining the Gregorian calendar, such as Russia and Greece, observe it thirteen days later than those who reckon time by the Julian calendar.
Among northern nations the love of fire and light originated the custom of kindling bonfires to burn out the old year and destroy all evil connected with its past. Light has long been an expression of joy and gladness among all branches of the Aryan race.
The Greek and Latin Churches still term Christmas the "Feast of Lights," and make it a period of brilliancy in Church and home. The Protestant covers the Christmas tree with lighted candles and builds a glowing fire on the hearth. The innate love of light and warmth—the inheritance from the sun-worshipers of ages past—is always dominant in humanity at Yule-tide festivals.
"The King of Light, father of aged Time, Hath brought about that day which is the prime, To the slow-gliding months, when every eye Wears symptoms of a sober jollity, And every hand is ready to present Some service in a real compliment."King Olaf's Christmas.The King that gave Christianity to Norway.KING OLAF'S CHRISTMAS
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.
Three days his Yule-tide feasts He held with Bishops and Priests, And his horn filled up to the brim; But the ale was never too strong, Nor the Saga-man's tale too long, For him.
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.
The gleams of the firelight dance Upon helmet and haubert and lance, And laugh in the eyes of the King; And he cries to Halfred the Scald, Gray-bearded, wrinkled, and bald, "Sing!"
"Sing me a song divine, With a sword in every line, And this shall be thy reward." And he loosened the belt at his waist, And in front of the singer placed His sword.
"Quern-bitter of Hakon the Good, Wherewith at a stroke he hewed The millstone through and through, And Foot-breadth of Thoralf the Strong, Were neither so broad nor so long, Nor so true."
Then the Scald took his harp and sang, And loud through the music rang The sound of that shining word; And the harp-strings a clangor made, As if they were struck with the blade Of a sword.
And the Berserks round about Broke forth in a shout That made the rafters ring; They smote with their fists on the board, And shouted, "Long live the sword, And the King."
But the King said, "O my son, I miss the bright word in one Of thy measures and thy rhymes." And Halfred the Scald replied, "In another 't was multiplied Three times."
Then King Olaf raised the hilt Of iron, cross-shaped and gilt, And said, "Do not refuse; Count well the gain and the loss, Thor's hammer or Christ's cross: Choose!"
And Halfred the Scald said, "This In the name of the Lord I kiss, Who on it was crucified!" And a shout went round the board, "In the name of Christ the Lord, Who died!"
Then over the waste of snows The noonday sun uprose, Through the driving mists revealed, Like the lifting of the Host, By incense-clouds almost Concealed.
On the shining wall a vast And shadowy cross was cast From the hilt of the lifted sword, And in the foaming cups of ale The Berserks drank "Was-hael! To the Lord!"—Henry Wadsworth Longfellow.CHAPTERCHAPTER II.YULE-TIDE IN ENGLAND
"Christians in old time did rejoice And feast at this blest tide."—Old Carol.
No country has entered more heartily into Yule-tide observance than England. From the earliest known date her people have celebrated this festival with great ceremony. In the time of the Celts it was principally a religious observance, but this big, broad-shouldered race added mirth to it, too. They came to the festivities in robes made from the skins of brindled cows, and wearing their long hair flowing and entwined with holly.
The Druids in the temples kept the consecrated fires burning briskly. All household fires were extinguished, and any one wishing to rekindle the flame at any time during the twelve days preceding Yule-tide must buy the consecrated fire. The Druids also had a rather unique custom of sending their young men around with Yule-tide greetings and branches of mistletoe (quiviscum). Each family receiving this gift was expected in return to contribute generously to the temples.
With the coming of the Saxons, higher revelry reigned, and a Saxon observance of Yule-tide must have been a jolly sight to see. In the center of the hall, upon the open hearth, blazed a huge fire with its column of smoke pouring out through an opening in the thatched roof, or, if beaten by the wind, wandering among the beams above. The usually large family belonging to the house gathered in this big living-room. The table stretched along one side of the room, and up and down its great length the guests were seated in couples. Between them was a half-biscuit of bread to serve as a plate. Later on this would be thrown into the alms-basket for distribution among the poor.
Soon the servers entered carrying long iron spits on which they brought pieces of the meats, fish, and fowls that had been roasted in isen pannas (iron pans) suspended from tripods out in the yard. Fingers were used instead of forks to handle the food, and the half-biscuit plates received the grease and juices and protected the handsome bord-cloth.
There was an abundance of food, for the Saxons were great eaters. Besides flesh, fish, and fowls their gardens furnished plenty of beans and other vegetables, and their ort-geards produced raspberries, strawberries, plums, sweet and sour apples, and cod-apples, or quinces. The cider and stronger drinks were quaffed from quaint round-bottomed tumblers which, as they could not stand up, had to be emptied at a draught.
The Saxons dined at about eleven o'clock and, as business was not pressing in those days, could well afford to spend hours at the feast, eating, drinking, and making merry.
After every one had eaten, games were played, and these games are the same as our children play to-day—handed down to us from the old Saxon times.
When night came and the ear-thyrls (eyeholes, or windows) no longer admitted the light of the sun, long candlesticks dipped in wax were lighted and fastened into sockets along the sides of the hall. Then the makers, or bards as they came to be called in later days, sang of the gods and goddesses or of marvelous deeds done by the men of old. Out-of-doors huge bonfires burned in honor of Mother-Night, and to her, also, peace offerings of Yule cakes were made.
It was the Saxon who gave to the heal-all of the Celts the pretty name of mistletoe, or mistletan,—meaning a shoot or tine of a tree. There was jollity beneath the mistletoe then as now, only then everybody believed in its magic powers. It was the sovereign remedy for all diseases, but it seems to have lost its curative power, for the scientific men of the present time fail to find that it possesses any medical qualities.
Later on, when the good King Alfred was on the English throne, there were greater comforts and luxuries among the Saxons. Descendants of the settlers had built halls for their families near the original homesteads, and the wall that formerly surrounded the home of the settler was extended to accommodate the new homes until there was a town within the enclosure. Yule within these homes was celebrated with great pomp. The walls of the hall were hung with rich tapestries, the food was served on gold and silver plates, and the tumblers, though sometimes of wood or horn, were often of gold and silver, too.
In these days the family dressed more lavishly. Men wore long, flowing ringlets and forked beards. Their tunics of woolen, leather, linen, or silk, reached to the knees and were fastened at the waist by a girdle. Usually a short cloak was worn over the tunic. They bedecked themselves with all the jewelry they could wear; bracelets, chains, rings, brooches, head-bands, and other ornaments of gold and precious stones.
Women wore their best tunics made either of woolen woven in many colors or of silk embroidered in golden flowers. Their "abundant tresses," curled by means of hot irons, were confined by the richest head-rails. The more fashionable wore cuffs and bracelets, earrings and necklaces, and painted their cheeks a more than hectic flush.
In the Fifteenth and Sixteenth Centuries the magnificence of the Yule-tide observance may be said to have reached its height. In the old baronial halls where:
"The fire, with well-dried logs supplied, Went roaring up the chimney wide,"
Christmas was kept with great jollity.
It was considered unlucky to have the holly brought into the house before Christmas Eve, so throughout the week merry parties of young people were out in the woods gathering green boughs, and on Christmas Eve, with jest and song, they came in laden with branches to decorate the hall.
"Lo, now is come our joyfull'st feast! Let every man be jolly, Eache room with yvie leaves be drest. And every post with holly."
Later on, men rolled in the huge Yule-log, emblematic of warmth and light. It was of oak if possible, the oak being sacred to Thor, and was rolled into place amidst song and merriment. In one of these songs the first stanza is:
"Welcome be thou, heavenly King, Welcome born on this morning, Welcome for whom we shall sing, Welcome Yule."
The third stanza is addressed to the crowd:
"Welcome be ye that are here, Welcome all, and make good cheer, Welcome all, another year; Welcome Yule."
Each member of the family, seated in turn upon the log, saluted it, hoping to receive good luck. It was considered unlucky to consume the entire log during Yule; if good luck was to attend that household during the coming twelve months, a piece ought to be left over with which to start the next year's fire.Serenaded by the Waits.
"Part must be kept wherewith to tende The Christmas log next yeare, And where 'tis safely kept, the fiend Can do no mischiefe theere."
The boar's head held the principal place of honor at the dinner. So during September and October, when the boar's flesh was at its best, hunters with well-trained packs of boar-hounds set out to track this savage animal. They attacked the boar with spears, or surrounded him and drove him into nets. He was a ferocious antagonist to both dogs and men, and when sore pressed would wheel about, prepared to fight to the death. Before the dogs could grip him by the ear, his one weak point, and pin him down, his sharp teeth would often wound or even kill both the hunter and his dogs. The pluckier the animal the louder the praise sung in his honor when his head was brought into the hall. The great head, properly soused, was borne in on an immense salver by the "old blue-coated serving-man" on Christmas day. He was preceded by the trumpeters and followed by the mummers, and thus in state the boar's head was ushered in and assigned to its place on the table. The father of the family or head of the household laid his hand on the dish containing the "boar of atonement," as it was at one time called, swearing to be faithful to his family and to fulfil all his obligations as a man of honor. This solemn act was performed before the carving by every man present. The carver had to be a man of undaunted courage and untarnished reputation.
Next in honor at the feast was the peacock. It was sometimes served as a pie with its head protruding from one side of the crust and its wide-spread tail from the other; more often the bird was skinned, stuffed with herbs and sweet spices, roasted, and then put into its skin again, when with head erect and tail outspread it was borne into the hall by a lady—as was singularly appropriate—and given the second place on the table.
The feudal system gave scope for much magnificence at Yule-tide. At a time when several thousand retainers[4] were fed daily at a single castle or on a baron's estate, preparations for the Yule feast—the great feast of the year—were necessarily on a large scale, and the quantity of food reported to have been prepared on such occasions is perfectly appalling to Twentieth-Century feasters.[4] The Earl of Warwick had some thirty thousand.
Massinger wrote:
"Men may talk of Country Christmasses, Their thirty-pound butter'd eggs, their pies of carp's tongue, Their pheasants drench'd with ambergris, the carcasses
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