Dominic Johnson, a 10-year-old fourth-grader with a fledgling Mohawk, brandished his black, long-nosed toy gun and caressed the muzzle appreciatively.
“It’s like a shotgun mixed with a rifle,’’ he said, as his mother, April, told him to stop pointing it at nearby children.
Soon it would be junk.
Dominic joined dozens of children yesterday at the annual Toy Gun Bash in the gymnasium of Pleasant View Elementary School. There, they lined up to toss their toy guns, from dainty purple water guns to camouflage-painted pistols, inside the Bash-O-Matic, a large black, foam creature with churning metal teeth and the shape of a cockroach spliced with a frog.
Prodded by Attorney General Patrick C. Lynch, who wore a fuzzy Santa hat, the children stared curiously as the Bash-O-Matic mashed up their guns and digested them into a plastic bin near its tail. …
For seven years, Providence municipal and law enforcement officials have organized the event around Christmastime as a way to raise awareness of the dangers of playing with guns, real or fake. …
In exchange for their toy guns, all the children received wrapped presents that were indisputably not violent — dolls, stuffed animals, and board games like checkers.
Some children were not thrilled with the trade.
Malik Hall, a round-eyed second-grader, looked apprehensive as he stood in line with his favorite toy, a thick, blue gun with plastic sword underneath the muzzle. The 8-year-old was furious when his mother, Amanda, told him he would have to give it up. Yesterday morning, he tried to hide it under his pillow, she said.
“I’m worried,’’ she said. “He might cry.’’
But when it was his turn, Malik strode dry-eyed and with quiet dignity to the Bash-O-Matic and fed it the gun. When his mother approached, he said nothing.
“You don’t want to talk to me?’’ Hall asked. He looked at her stonily and left to retrieve his gift.
Hall said she had no regrets. The 26-year-old mother of six said she has been trying to wean her only son off toy guns for years. In kindergarten, he brought a pop gun to school and shot at a classmate when the child refused to return his toy truck.
The police and representatives of the state’s children services department rushed to the school, and the boy was expelled.
Reason’s Shikha Dahlmia seems to have identified what is very possibly the health care bill’s most alarming feature.
There are a great many things wrong with Obamacare, but the biggest is perhaps one that neither party is paying any attention to: It is one huge entrapment scheme that will turn patients and providers into criminals. …
It has created a new interagency task force called HEAT (Health Care Fraud Prevention and Enforcement Action Team) under which health-care officials will collaborate with the FBI to go after Medicare fraud. In addition, it has expanded to several cities the Medicaid Fraud Strike Force that authorizes FBI and Drug Enforcement Agency agents to jointly analyze Medicare claims data in real time to detect and investigate irregularities by area doctors.
More chillingly, however, the administration is defining Medicare fraud down to include “unnecessary†and “ineffective†care. And to root this out, it plans to make expanded use of private mercenaries—officially called Recovery Audit Contracts—who will be authorized to go to doctors’ offices and rummage through patients’ records, matching them with billing claims to uncover illicit charges. What’s more, Obamacare increases the fine for billing errors from $11,000 per item to $50,000 without the government even having to prove intent to defraud.
This is utter insanity. And it has been caused by the transformation of health care into a government-controlled industry where the natural, self-regulating forces of the market have been badly subverted. There is nothing left but the coercive apparatus of the state to keep patients and doctors in line. This would be unimaginable where the customers receiving or contracting for services are actually the ones paying for it. If Whole Foods “overbilled†its shoppers, they would just go to Trader Joe’s. No one would think of summoning the police. If a mechanic submitted unjustified bills to All State Insurance for car repairs, All State would contract with someone else. There would be no need for an FBI stakeout.
Obamacare is pushing America down the road to serfdom, but neither its opponents nor advocates seem to have noticed. It is time for civil libertarians in both parties to wake up and strangle it before it strangles what’s left of American freedoms.
Judah Cohen, Columbia Ph.D. and Director of Seasonal Forecasting at Atmospheric and Environmental Research, Inc., in his New York Times editorial, amusingly titled “Bundle Up, It’s Global Warming,” demonstrates impressive sophistical ingenuity as he explains how colder weather and more snow is really ultimately caused by Global Warming.
As global temperatures have warmed and as Arctic sea ice has melted over the past two and a half decades, more moisture has become available to fall as snow over the continents. So the snow cover across Siberia in the fall has steadily increased.
The sun’s energy reflects off the bright white snow and escapes back out to space. As a result, the temperature cools. When snow cover is more abundant in Siberia, it creates an unusually large dome of cold air next to the mountains, and this amplifies the standing waves in the atmosphere, just as a bigger rock in a stream increases the size of the waves of water flowing by.
The increased wave energy in the air spreads both horizontally, around the Northern Hemisphere, and vertically, up into the stratosphere and down toward the earth’s surface. In response, the jet stream, instead of flowing predominantly west to east as usual, meanders more north and south. In winter, this change in flow sends warm air north from the subtropical oceans into Alaska and Greenland, but it also pushes cold air south from the Arctic on the east side of the Rockies. Meanwhile, across Eurasia, cold air from Siberia spills south into East Asia and even southwestward into Europe.
That is why the Eastern United States, Northern Europe and East Asia have experienced extraordinarily snowy and cold winters since the turn of this century. Most forecasts have failed to predict these colder winters, however, because the primary drivers in their models are the oceans, which have been warming even as winters have grown chillier. They have ignored the snow in Siberia. …
The reality is, we’re freezing not in spite of climate change but because of it.
Of course, this kind of argumentation is basically futile. Anyone not determined to believe will inevitably reflect that an ingenious theorist could just as cleverly provide the opposite kind of explanation, say, for instance, that cooler temperatures make most living organisms more active by creating greater requirements of energy expenditure to obtain food and stay warm enough to survive. All this increased organic activity inevitably creates increased friction with molecules of gas in the earth’s atmosphere and with the surface of the planet, and friction produces heat. More cold leads to more effort to seek animal warmth from members of the same species, and thus occurs more reproduction. Increased organic populations produce more friction. And so we see that a trend of gradually increasing warmer weather is really just a false epiphenomenon confusing our perception of the true reality: that we are entering the same New Ice Age predicted by the climate savants during the 1970s.
Anyone can do “heads I win, tails you lose” science.
The real test of science is not actually: just how glib are you? Can you explain away results contradicting your theory? And can you get your theory published by the New York Times? The real measure is: can you actually predict anything?
The Washington Examiner closes the books on the worst congress in US history.
Americans can give thanks in this Christmas season for an end to the reckless and destructive 111th Congress. This is the Congress that passed Obamacare, against the wishes of a substantial majority of the public, on Christmas Eve of last year. In the dead of night, Democratic lawmakers stuffed the monstrous 2,700-page bill with special-interest goodies and political payoffs like the “Cornhusker Kickback” and the “Louisiana Purchase.” As we have learned since, most members were still ignorant of the bill’s contents three months later, when it gained final passage in the House. No surprise that its immediate results — both intended and unintended — have been almost uniformly bad.
Similarly, odds are that not one member of the 111th Congress actually read the so-called “cap-and-trade” bill before it passed the House in June 2009. Even a speed-reader could not have digested House Energy and Commerce Chairman Henry Waxman’s last-second, 309-page amendment, which read as clear as mud: “Page 14, strike lines 1 through 3 and insert the following. …” It was filed after 1:30 a.m. just before the vote on final passage. There is also serious doubt that any member of Congress understood the 2,000-page financial reform bill that Congress passed this summer. One of its two main sponsors, Sen. Chris Dodd, D-Conn., remarked, “No one will know until this is actually in place how it works. But we believe we’ve done something that has been needed for a long time. …”
And Democrats wonder why Gallup found this Congress to be the least popular in the history of its polls?
After suffering a comprehensive and humiliating defeat in the midterm election, Senate Majority Leader Harry Reid and the unfrocked House Speaker Nancy Pelosi led lame-duck congressional Democrats on a last-minute banzai charge for more federal spending, debt, earmarks, taxes and regulations.
It is especially appalling that this lame-duck session succeeded in burdening the armed forces with sexual deviance, adding $1.4 billion of unnecessary food safety regulation, and endorsing an extremely problematic arms control treaty, all on the basis of fractures in nominally Republican ranks, despite the fact that, as the Examiner observes:
Americans [had] already rendered a verdict on such productivity and elected a new Congress with orders to clean up the mess in Washington.
Urging grandma to give up on expensive treatments and climb quietly out onto the icefloe will be funded by Medicare as the result of new regulations issued by former Harvard professor and self-proclaimed Marxist Donald Berwick.
The obvious conflict of interest involved in the same government footing the bill under a socialist health system operating a system of “end of life planning,” incentivizing physicians to encourage patients to forgo treatment and medications, was identified by Republicans, particularly Sarah Palin, and subsequent public outrage led to what became widely referred to as “death panels” being removed from the actual Obamacare bill passed by Congress.
Dr. Berwick, in fact, very much resembles death panels himself, being similarly too radical to get through the Senate, and having become Medicare Czar and Federal Health Care Rationer-in-Chief via a recess appointment.
Thus, Barack Obama demonstrates how democracy and the Constitution can be exponentially evaded. What cannot possibly be achieved through legislation can simply be decreed as a regulation by an unconfirmable recess-appointee Czar.
When a proposal to encourage end-of-life planning touched off a political storm over “death panels,†Democrats dropped it from legislation to overhaul the health care system. But the Obama administration will achieve the same goal by regulation, starting Jan. 1.
Under the new policy, outlined in a Medicare regulation, the government will pay doctors who advise patients on options for end-of-life care, which may include advance directives to forgo aggressive life-sustaining treatment. …
The final version of the health care legislation, signed into law by President Obama in March, authorized Medicare coverage of yearly physical examinations, or wellness visits. The new rule says Medicare will cover “voluntary advance care planning,†to discuss end-of-life treatment, as part of the annual visit.
Under the rule, doctors can provide information to patients on how to prepare an “advance directive,†stating how aggressively they wish to be treated if they are so sick that they cannot make health care decisions for themselves.
While the new law does not mention advance care planning, the Obama administration has been able to achieve its policy goal through the regulation-writing process, a strategy that could become more prevalent in the next two years as the president deals with a strengthened Republican opposition in Congress. …
Several Democratic members of Congress, led by Representative Earl Blumenauer of Oregon and Senator John D. Rockefeller IV of West Virginia, had urged the administration to cover end-of-life planning as a service offered under the Medicare wellness benefit. A national organization of hospice care providers made the same recommendation.
Mr. Blumenauer, the author of the original end-of-life proposal, praised the rule as “a step in the right direction.†…
After learning of the administration’s decision, Mr. Blumenauer’s office celebrated “a quiet victory,†but urged supporters not to crow about it.
“While we are very happy with the result, we won’t be shouting it from the rooftops because we aren’t out of the woods yet,†Mr. Blumenauer’s office said in an e-mail in early November to people working with him on the issue. “This regulation could be modified or reversed, especially if Republican leaders try to use this small provision to perpetuate the ‘death panel’ myth.â€
Moreover, the e-mail said: “We would ask that you not broadcast this accomplishment out to any of your lists, even if they are ‘supporters’ — e-mails can too easily be forwarded.â€
The e-mail continued: “Thus far, it seems that no press or blogs have discovered it, but we will be keeping a close watch and may be calling on you if we need a rapid, targeted response. The longer this goes unnoticed, the better our chances of keeping it.†…
The proposal for Medicare coverage of advance care planning was omitted from the final health care bill because of the uproar over unsubstantiated claims that it would encourage euthanasia.
Sarah Palin, the 2008 Republican vice-presidential candidate, and Representative John A. Boehner of Ohio, the House Republican leader, led the criticism in the summer of 2009. Ms. Palin said “Obama’s death panel†would decide who was worthy of health care. Mr. Boehner, who is in line to become speaker, said, “This provision may start us down a treacherous path toward government-encouraged euthanasia.†Forced onto the defensive, Mr. Obama said that nothing in the bill would “pull the plug on grandma.†…
The rule was issued by Dr. Donald M. Berwick, administrator of the Centers for Medicare and Medicaid Services and a longtime advocate for better end-of-life care.
Emmylou Cakehead posted classic English recipes for Plum Cake and Christmas Pudding typed by George Orwell himself. Her images were a bit too small to read, so I enlarged them and tinkered with the contrast.
To St. Stephen, the Proto-martyr, as he is generally styled, the honour has been accorded by the church of being placed in her calendar immediately after Christmas-day, in recognition of his having been the first to seal with his blood the testimony of fidelity to his Lord and Master. The year in which he was stoned to death, as recorded in the Acts of the Apostles, is supposed to have been 33 A.D. The festival commemorative of him has been retained in the Anglican calendar.
A curious superstition was formerly prevalent regarding St. Stephen’s Day—that horses should then, after being first well galloped, be copiously let blood, to insure them against disease in the course of the following year. In Barnaby Googe’s translation of Naogeorgus, the following lines occur relative to this popular notion:
Then followeth Saint Stephen’s Day, whereon doth every man
His horses jaunt and course abrode, as swiftly as he can,
Until they doe extremely sweate, and then they let them blood,
For this being done upon this day, they say doth do them good,
And keepes them from all maladies and sicknesse through the yeare,
As if that Steven any time tooke charge of horses heare.’
The origin of this practice is difficult to be accounted for, but it appears to be very ancient, and Douce supposes that it was introduced into this country by the Danes. In one of the manuscripts of that interesting chronicler, John Aubrey, who lived in the latter half of the seventeenth century, occurs the following record: On St. Stephen’s Day, the farrier came constantly and blouded all our cart-horses.’ Very possibly convenience and expediency combined on the occasion with superstition, for in Tusser Redivivus, a work published in the middle of the last century, we find this statement: ‘About Christmas is a very proper time to bleed horses in, for then they are commonly at house, then spring comes on, the sun being now coming back from the winter-solstice, and there are three or four days of rest, and if it be upon St. Stephen’s Day it is not the worse, seeing there are with it three days of rest, or at least two.’
In the parish of Drayton Beauchamp, Bucks, there existed long an ancient custom, called Stephening, from the day on which it took place. On St. Stephen’s Day, all the inhabitants used to pay a visit to the rectory, and practically assert their right to partake of as much bread and cheese and ale as they chose at the rector’s expense. On one of these occasions, according to local tradition, the then rector, being a penurious old bachelor, determined to put a stop, if possible, to this rather expensive and unceremonious visit from his parishioners. Accordingly, when St. Stephen’s Day arrived, he ordered his housekeeper not to open the window-shutters, or unlock the doors of the house, and to remain perfectly silent and motionless whenever any person was heard approaching. At the usual time the parishioners began to cluster about the house. They knocked first at one door, then at the other, then tried to open them, and on finding them fastened, they called aloud for admittance. No voice replied. No movement was heard within. ‘Surely the rector and his house-keeper must both be dead!’ exclaimed several voices at once, and a general awe pervaded the whole group. Eyes were then applied to the key-holes, and to every crevice in the window-shutters, when the rector was seen beckoning his old terrified housekeeper to sit still and silent. A simultaneous shout convinced him that his design was understood. Still he consoled himself with the hope that his larder and his cellar were secure, as the house could not be entered. But his hope was speedily dissipated. Ladders were reared against the roof, tiles were hastily thrown off, half-a-dozen sturdy young men entered, rushed down the stairs, and threw open both the outer-doors. In a trice, a hundred or more unwelcome visitors rushed into the house, and began unceremoniously to help themselves to such fare as the larder and cellar afforded; for no special stores having been provided for the occasion, there was not half enough bread and cheese for such a multitude. To the rector and his housekeeper, that festival was converted into the most rigid fast-day they had ever observed.
After this signal triumph, the parishioners of Drayton regularly exercised their ‘privilege of Stephening’ till the incumbency of the Rev. Basil Wood, who was presented to the living in 1808. Finding that the custom gave rise to much rioting and drunkenness, he discontinued it, and distributed instead an annual sum of money in proportion to the number of claimants. But as the population of the parish greatly increased, and as he did not consider himself bound to continue the practice, he was induced, about the year 1827, to withhold his annual payments; and so the custom became finally abolished. For some years, however, after its discontinuance, the people used to go to the rectory for the accustomed bounty, but were always refused.
In the year 1834, the commissioners appointed to inquire concerning charities, made an investigation into this custom, and several of the inhabitants of Drayton gave evidence on the occasion, but nothing was elicited to shew its origin or duration, nor was any legal proof advanced skewing that the rector was bound to comply with such a demand. Many of the present inhabitants of the parish remember the custom, and some of them have heard their parents say, that it had been observed:
‘As long as the sun had shone,
And the waters had run.’
In London and other places, St. Stephen’s Day, or the 26th of December, is familiarly known as Boxing-day, from its being the occasion on which those annual guerdons known as Christmas-boxes are solicited and collected. For a notice of them, the reader is referred to the ensuing article.
CHRISTMAS-BOXES
The institution of Christmas-boxes is evidently akin to that of New-year’s gifts, and, like it, has descended to us from the times of the ancient Romans, who, at the season of the Saturnalia, practiced universally the custom of giving and receiving presents. The fathers of the church denounced, on the ground of its pagan origin, the observance of such a usage by the Christians; but their anathemas had little practical effect, and in process of time, the custom of Christmas-boxes and New-year’s gifts, like others adopted from the heathen, attained the position of a universally recognised institution. The church herself has even got the credit of originating the practice of Christmas-boxes, as will appear from the following curious extract from The Athenian Oracle of John Dunton; a sort of primitive Notes and Queries, as it is styled by a contributor to the periodical of that name.
Q. From whence comes the custom of gathering of Christmas-box money? And how long since?
A. It is as ancient as the word mass, which the Romish priests invented from the Latin word mitto, to send, by putting the people in mind to send gifts, offerings, oblations; to have masses said for everything almost, that no ship goes out to the Indies, but the priests have a box in that ship, under the protection of some saint. And for masses, as they cant, to be said for them to that saint, &c., the poor people must put in something into the priest’s box, which is not to be opened till the ship return. Thus the mass at that time was Christ’s-mass, and the box Christ’s-mass-box, or money gathered against that time, that masses might be made by the priests to the saints, to forgive the people the debaucheries of that time; and from this, servants had liberty to get box-money, because they might be enabled to pay the priest for masses—because, No penny, no paternoster—for though the rich pay ten times more than they can expect, yet a priest will not say a mass or anything to the poor for nothing; so charitable they generally are.’
The charity thus ironically ascribed by Dunton to the Roman Catholic clergy, can scarcely, so far as the above extract is concerned, be warrantably claimed by the whimsical author himself. His statement regarding the origin of the custom under notice may be regarded as an ingenious conjecture, but cannot be deemed a satisfactory explanation of the question. As we have already seen, a much greater antiquity and diversity of origin must be asserted.
This custom of Christmas-boxes, or the bestowing of certain expected gratuities at the Christmas season, was formerly, and even yet to a certain extent continues to be, a great nuisance. The journeymen and apprentices of trades-people were wont to levy regular contributions from their masters’ customers, who, in addition, were mulcted by the trades-people in the form of augmented charges in the bills, to recompense the latter for gratuities expected from them by the customers’ servants. This most objectionable usage is now greatly diminished, but certainly cannot yet be said to be extinct. Christmas-boxes are still regularly expected by the postman, the lamplighter, the dustman, and generally by all those functionaries who render services to the public at large, without receiving payment therefore from any particular individual. There is also a very general custom at the Christmas season, of masters presenting their clerks, apprentices, and other employees, with little gifts, either in money or kind.
St. Stephen’s Day, or the 26th of December, being the customary day for the claimants of Christmas-boxes going their rounds, it has received popularly the designation of Boxing-day. In the evening, the new Christmas pantomime for the season is generally produced for the first time; and as the pockets of the working-classes, from the causes which we have above stated, have commonly received an extra supply of funds, the theatres are almost universally crowded to the ceiling on Boxing-night; whilst the ‘gods,’ or upper gallery, exercise even more than their usual authority. Those interested in theatrical matters await with consider-able eagerness the arrival, on the following morning, of the daily papers, which have on this occasion a large space devoted to a chronicle of the pantomimes and spectacles produced at the various London theatres on the previous evening.
In conclusion, we must not be too hard on the system of Christmas-boxes or handsets, as they are termed in Scotland, where, however, they are scarcely ever claimed till after the commencement of the New Year. That many abuses did and still do cling to them, we readily admit; but there is also intermingled with them a spirit of kindliness and benevolence, which it would be very undesirable to extirpate. It seems almost instinctive for the generous side of human nature to bestow some reward for civility and attention, and an additional incentive to such liberality is not infrequently furnished by the belief that its recipient is but inadequately remunerated otherwise for the duties which he performs. Thousands, too, of the commonalty look eagerly forward to the forth-coming guerdon on Boxing-day, as a means of procuring some little unwonted treat or relaxation, either in the way of sight-seeing, or some other mode of enjoyment. Who would desire to abridge the happiness of so many?
Les disciples de Massenet and Canadian operatic tenor Raoul Jobin perform the French carol on radio in the 1950s. The lyics sung today were set in the 19th century to the tune of a 16th century carol.
Born: Jesus Christ, Saviour of the world; Sir Isaac Newton, natural philosopher, 1642, Woolsthorpe, near Grantham; Johann Jacob Reiske, oriental scholar, 1716, Zorbig, Saxony; William Collins, poet, 1720, Chichester; Richard Person, Greek scholar, 1759, East Ruston, Norfolk.
and my wife, Karen.
Feast Day: St. Eugenia, virgin and martyr, about 257. St. Anastasia, martyr, 304. Another St. Anastasia.
Christmas Day
The festival of Christmas is regarded as the greatest celebration throughout the ecclesiastical year, and so important and joyous a solemnity is it deemed, that a special exception is made in its favour, whereby, in the event of the anniversary falling on a Friday, that day of the week, under all other circumstances a fast, is transformed to a festival.
That the birth of Jesus Christ, the deliverer of the human race, and the mysterious link connecting the transcendent and incomprehensible attributes of Deity with human sympathies and affections, should be considered as the most glorious event that ever happened, and the most worthy of being reverently and joyously commemorated, is a pro-position which must commend itself to the heart and reason of every one of His followers, who aspires to walk in His footsteps, and share in the ineffable benefits which His death has secured to mankind. And so though at one period denounced by the Puritans as superstitious, and to the present day disregarded by Calvinistic Protestants, as unwarranted by Scripture, there are few who will seriously dispute the propriety of observing the anniversary of Christ’s birth by a religious service. …
Towards the close of the second century, we find a notice of the observance of Christmas in the reign of the Emperor Commodus; and about a hundred years afterwards, in the time of Dioclesiaun an atrocious act of cruelty is recorded of the last named emperor, who caused a church in Nicomedia, where the Christians were celebrating the Nativity, to be set on fire, and by barring every means of egress from the building, made all the worshippers perish in the flames. Since the, end of the fourth century at least, the 25th of December has been uniformly observed as the anniversary of the Nativity by all the nations of Christendom.
Thus far for ancient usage, but it will be readily comprehended that insurmountable difficulties yet exist with respect to the real date of the momentous event under notice. Sir Isaac Newton, indeed, remarks in his Commentary on the Prophecies of Daniel, that 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 the lapse of time, had become impossible to be ascertained. 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 and other festivals at the time of the winter-solstice. Many of the apostles’ days –such as St. Paul, St. Matthias, and others– were determined by the days when the sun entered the respective signs of the ecliptic, and the pagan festivals had also a considerable share in the adjustment of the Christian year.
To this last we shall shortly have occasion to advert more particularly, but at present we shall content ourselves by remarking that the views of the great astronomer just indicated, present at least a specious explanation of the original construction of the ecclesiastical calendar. As regards the observance of Easter indeed, and its accessory celebrations, there is good ground for maintaining that they mark tolerably accurately the anniversaries of the Passion and Resurrection of our Lord, seeing that 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, respecting which the generally received view now is, that it does not correspond with the actual date of the nativity of our Saviour. One objection, in particular, has been made, that the incident recorded in Scripture, of shepherds keeping watch by night on the plains of Bethlehem, could not have taken place in the month of December, a period generally of great inclemency in the region of Judea.
Though Christian nations have thus, from an early period in the history of the church, celebrated Christmas about the period of the winter-solstice or the shortest day, it is well known that many, and, indeed, the greater number of the popular festive observances by which it is characterized, are referable to a much more ancient origin. Amid all the pagan nations of antiquity, there seems to have been a universal tendency to worship the sun as the giver of life and light, and the visible manifestation of the Deity. Various as were the names bestowed by different peoples on this object of their worship, he was still the same divinity. Thus, at Rome, he appears to have been worshipped under one of the characters attributed to Saturn, the father of the gods; among the Scandinavian nations he was known under the epithet of Odin or Woden, the father of Thor, who seems after-wards to have shared with his parent the adoration bestowed on the latter, as the divinity of which the ‘sun was the visible manifestation; whilst with the ancient Persians, the appellation for the god of lights was Mithras, apparently the same as the Irish Mithr, and with the Phoenicians or Carthaginians it was Baal or Bel, an epithet familiar to all students of the Bible.
Concurring thus as regards the object of worship, there was a no less remarkable uniformity in the period of the year at which these different nations celebrated a grand festival in his honour. The time chosen appears to have been universally the season of the New Year, or, rather, the winter-solstice, from which the new year was frequently reckoned. This unanimity in the celebration of the festival in question, is to be ascribed to the general feeling of joy which all of us experience when the gradual shortening of the day reaches its utmost limit on the 21st of December, and the sun, recommencing his upward course, announces that mid-winter is past, and spring and summer are approaching. On similar grounds, and with similar demonstrations, the ancient pagan nations observed a festival at mid-summer, or the summer-solstice, when the sun arrives at the culminating point of his ascent on the 21st of June, or longest day.
By the Romans, this anniversary was celebrated under the title of Saturnalia, or the festival of Saturn, and was marked by the prevalence of a universal license and merry-making. The slaves were permitted to enjoy for a time a thorough freedom in speech and behavior, and it is even said that their masters waited on them as servants. Every one feasted and rejoiced, work and business were for a season entirely suspended, the houses were decked with laurels and evergreens, presents were made by parents and friends, and all sorts of games and amusements were indulged. in by the citizens. In the bleak north, the same rejoicings had place, but in a ruder and more barbarous form. Fires were extensively kindled, both in and out of doors, blocks of wood blazed in honour of Odin and Thor, the sacred mistletoe was gathered by the Druids, and sacrifices, both of men and cattle, were made to the savage divinities. Fires are said, also, to have been kindled at this period of the year by the ancient Persians, between whom and the Druids of Western Europe a relationship is supposed to have existed.
In the early ages of Christianity, its ministers frequently experienced the utmost difficulty in inducing the converts to refrain from indulging in the popular amusements which were so largely participated in by their pagan countrymen. Among others, the revelry and license which characterized the Saturnalia called for special animadversion. But at last, convinced partly of the inefficacy of such denunciations, and partly influenced by the idea that the spread of Christianity might thereby be advanced, the church endeavored to amalgamate, as it were, the old and new religious, and sought, by transferring the heathen ceremonies to the solemnities of the Christian festivals, to make them subservient to the cause of religion and piety. A compromise was thus effected between clergy and laity, though it must be admitted that it proved anything but a harmonious one, as we find a constant, though ineffectual, proscription by the ecclesiastical authorities of the favorite amusements of the people, including among others the sports and revelries at Christmas.
Ingrafted thus on the Romani Saturnalia, the Christmas festivities received in Britain further changes and modifications, by having superadded to them, first, the Druidical rites and superstitions, and then, after the arrival of the Saxons, the various ceremonies practiced by the ancient Germans and Scandinavians. The result has been the strange medley of Christian and pagan rites which contribute to make up the festivities of the modern Christmas. Of these, the burning of the Yule log, and the superstitions connected with the mistletoe have already been described under Christmas Eve, and further accounts are given under separate heads, both under the 24th and 25th of December.
The name given by the ancient Goths and. Saxons to the festival of the winter-solstice was Jul or Yule, the latter term forming, to the present day, the designation in the Scottish dialect of Christmas, and preserved also in the phrase of the ‘Yule log.’ Perhaps the etymology of no term has excited greater discussion among antiquaries. Some maintain it to be derived from the Greek, συλσι, or, ισυλσς, the name of a hymn in honor of Ceres; others say it comes from the Latin jubilum, signifying a time of rejoicing, or from its being a festival in honour of Julius Caesar; whilst some also explain its meaning as synonymous with ol or oel, which in the ancient Gothic language denotes a feast, and also the favorite liquor used on such occasion, whence our word ale. But a much more probable derivation of the term in question is from the Gothic giul or hiul, the origin of the modem word wheel, and bearing the same signification. According to this very probable explanation, the Yule festival received its name from its being the turning-point of the year, or the period at which the fiery orb of day made a revolution in his annual circuit, and entered on his northern journey. A confirmation of this view is afforded by the circumstance that in the old clog almanacs, a wheel is the device employed for marking the season of Yule-tide.
Throughout the middle ages, and down to the period of the Reformation, the festival of Christmas, ingrafted on the pagan rites of Yule, continued throughout Christendom to be universally celebrated with every mark of rejoicing. On the adoption of a new system of faith by most of the northern nations of Europe in the sixteenth century, the Lutheran and Anglican churches retained the celebration of Christmas and other festivals, which Calvinists rejected absolutely, denouncing the observance of all such days, except Sunday, as superstitious and unscriptural. In reference to the superstition anciently prevalent in Scotland against spinning on Christmas or Yule day, and the determination of the Calvinistic clergy to put down all such notions, the following amusing passage is quoted by Dr. Jamieson from Jhone Hamilton’s Facile Tractise:
‘The ministers of Scotland — in contempt of the vther halie dayes obseruit be England — cause their wyfis and seruants spin in oppin sicht of the people upon Yeul day; and their affectionnate auditeurs constraines their tennants to yok thair pleuchs on Yeul day in contempt of Christ’s Natiuitie, whilk our Lord has not left vnpunisit: for thair oxin ran wod [mad], and brak their nekis, and leamit [lamed] sum pleugh men, as is notoriously knawin in sindrie partes of Scotland.’
In consequence of the Presbyterian form of church-government, as constituted by John Knox and his coadjutors on the model of the ecclesiastical polity of Calvin, having taken such firm root in Scotland, the festival of Christmas, with other commemorative celebrations retained from the Romish calendar by the Anglicans and Lutherans, is comparatively unknown in that country, at least in the Lowlands. The tendency to mirth and jollity at the close of the year, which seems almost inherent in human nature, has, in North Britain, been, for the most part, transferred from Christmas and Christmas Eve to New-year’s Day and the preceding evening, known by the appellation of Hogmenay. …
The geniality and joyousness of the Christmas season in England, has long been a national characteristic. The following poem or carol, by George Wither, who belongs to the first-half of the seventeenth century, describes with hilarious animation the mode of keeping Christmas in the poet’s day:
‘So now is come our joyful feast;
Let every man be jolly;
Each room with ivy leaves is drest,
And every post with holly.
Though some churls at our mirth repine,
Round your foreheads garlands twine;
Drown sorrow in a cup of wine,
And let us all be merry.
Now all our neighbours’ chimneys smoke,
And Christmas blocks are burning;
Their ovens they with baked meat choke,
And all their spits are turning.
Without the door let sorrow lye;
And if for cold it hap to die,
We’ll bury’t in a Christmas-pie,
And evermore be merry.
Now every lad is wond’rous trim,
And no man minds his labour;
Our lasses have provided them
A bagpipe and a tabor;
Young men and maids, and girls and boys,
Give life to one another’s joys;
And you anon shall by their noise
Perceive that they are merry.
Rank misers now do sparing shun;
Their hall of music soundeth;
And dogs thence with whole shoulders run,
So all things then aboundeth.
The country-folks, themselves advance,
With crowdy-muttons out of France;
And Jack shall pipe and Jyll shall dance,
And all the town be merry.
Ned Squash hath fetcht his bands from pawn,
And all his best apparel
Brisk Nell hath bought a ruff of lawn
With dropping of the barrel.
And those that hardly all the year
Had bread to eat, or rags to wear,
Will have both clothes and dainty fare,
And all the day be merry.
Now poor men to the justices
With capons make their errants;
And if they hap to fail of these,
They plague them with their warrants:
But now they feed them with good cheer,
And what they want, they take in beer,
For Christmas comes but once a year,
And then they shall be merry.
Good farmers in the country nurse
The poor, that else were undone;
Some landlords spend their money worse,
On lust and pride at London.
There the roysters they do play,
Drab and dice their lands away,
Which may be ours another day,
And therefore let’s be merry.
The client now his suit forbears;
The prisoner’s heart is eased;
The debtor drinks away his cares,
And for the time is pleased.
Though others’ purses be more fat,
Why should we pine or grieve at that?
Hang sorrow! care will kill a cat,
And therefore let’s be merry.
Hark! now the wags abroad do call,
Each other forth to rambling;
non you’ll see them in the hall,
For nuts and apples scrambling.
Hark! how the roofs with laughter sound,
Anon they’ll think the house goes round,
For they the cellar’s depth have found,
And there they will be merry.
The wenches with their wassel-bowls
About the streets are singing;
The boys are come to catch the owls,
The wild mare in it bringing,
our kitchen-boy hath broke his box,
And to the dealing of the ox,
Our honest neighbors come by flocks,
And here they will be merry.
Now kings and queens poor sheepcotes have,
And mate with every body;
The honest now may play the knave,
And wise men play the noddy.
Some youths will now a mumming go,
Some others play at Rowland-ho,
And twenty other game boys mo,
Because they will be merry.
Then, wherefore in these merry daies,
Should we, I pray, be duller?
No, let us sing some roundelayes,
To make our mirth the fuller.
And, while thus inspired we sing,
Let all the streets with echoes ring;
Woods and hills and every thing,
Bear witness we are merry.’
At present, Christmas-day, if somewhat shorn of its ancient glories, and unmarked by that boisterous jollity and exuberance of animal spirits which distinguished it in the time of our ancestors, is, nevertheless, still the holiday in which of all others throughout the year, all classes of English society most generally participate. Partaking of a religious character, the forenoon of the day is usually passed in church, and in the evening the re-united members of the family assemble round the joyous Christmas-board. Separated as many of these are during the rest of the year, they all make an effort to meet together round the Christmas-hearth. The hallowed feelings of domestic love and attachment, the pleasing remembrance of the past, and the joyous anticipation of the future, all cluster round these family-gatherings, and in the sacred associations with which they are intertwined, and the active deeds of kindness and benevolence which they tend to call forth, a realization may almost be found of the angelic message to the shepherds of Bethlehem—’Glory to God in the highest, and on earth peace, good-will toward men.’
