Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

St. Stephen’s Day

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. Read the rest of this entry »

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

St. Stephen’s Day

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. Read the rest of this entry »

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

St. Stephen’s Day

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

St. Stephen’s Day

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

St. Stephen’s Day

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

St. Stephen’s Day

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

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?

Rembrandt. The Martyrdom of St. Stephen. 1625. Oil on panel. Musée des Beaux-Arts, Lyons

From Robert Chambers, The Book of Days, 1869:

Feast Day: St. Stephen, the first martyr.

St. Stephen’s Day

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?