I found a nice second hand book on Christmas Traditions from 1931 at the Guide Dogs for the Blind biggest book sale, and around this Christmas season, thought it might be interesting to share it with my readers. Instead of my regular blog, I'm taking time off and posting some extracts from this here.
In the Yule log glow – Part 2
By William Mauir Ald
Once a number of friends seated around the fireside fell to discussing what after all was the crowning glory of Christmas.
Many and varied were the views expressed. Some declared in favour of the “flowing bowl." Others leaned toward the more substantial wares of the table, mince pie, plum pudding, roast beef, turkey and the like. One maiden lady, some- what timidly, announced her preference for the bewitching mistletoe! But when all opinions were sifted and weighed it was found that the place of supreme importance was accorded to the Christmas fire.
This was pronounced the burning heart of the season, the living symbol of all the warm emotions and bright thoughts appropriate to the time and the one amalgamator of age and sex. Tastes might vary concerning matters of food; but who is there who can gainsay a fire? Even to-day, from the domestic point of view, Christmas is as much as ever the time for family gatherings around the old fireside.
Certain it is that the gleaming hearth was the centre of social gravity to our ancestors in days past. Many of the old customs associated with the burning of the Yule Log have passed away; but it is pleasant to recall some of them, for they are both interesting and meaningful. The kind of wood used varied a good deal in different parts of Europe and even in the same country; but as a rule it consisted of oak, pine, ash, or olive. In Scotland the birch was the popular wood.
But for some reason the log was stripped of its bark; whence the proverb descriptive of the person devoid of this world's gear, "He's as bare as the birk at Yule.” Not infrequently it was the rugged root of one of these trees, and the more fantastically shaped it was, the better. As to size it was consistent with the capacity of the fireplace, which was always ample. The bringing in of the Yule Log was everywhere a joyous occasion, accompanied with much fun and frolic, especially among the younger members of the family.
Clement A.Miles, drawing upon the Memoir: of Frédéric Mistral (b. 1830), affords us a picture of how it was done in the boyhood days of this Provencal poet. The account will show an interesting mixture of pagan and Christian sentiment.
“Walking in line we bore it home, headed by the oldest at one end, and I the last born, bringing up the rear. Three times we made the tour of the kitchen, then, arrived at the flagstones of the hearth, my father solemnly poured over the log a glass of wine, with the dedicatory words: ‘Joy, joy. May God shower joy upon us, my dear children. Christmas brings us all good things. God give us grace to see the New Year, and if we do not increase in numbers may we at all events not decrease.’
“In chorus we responded: ‘Joy, joy, joy!’ and lifted the log on the fire dogs. Then as the first flame leapt up my father would cross himself, saying, ’Burn the log, O fire’ and with that we all sat down to the table.‘
In England the ceremonies were quite pagan, but none the less delightful on that account. The poet Herrick tells us all about them, and even descends into many niceties of detail. The approach of the Christmas block was hailed with music and general rejoicing:
Come, bring with a noise,
My merric merrie boyes,
The Christmas Log to the firing . . .
On your Psaltries play,
That sweet luck may
Come while the Log is a teending.
When placed in the hearth it could only be lighted with a last year's brand; and this oflice required clean hands:
Wash your hands, or else the fire
Will not teend to your desire;
Unwasht hands, ye Maidens, know,
Dead the Fire, though ye blow.‘
(c. 1650)
It was intended that the Log should keep smouldering through the twelve days of Christmas; and so be easily blown into flame, as occasion might require, by the aid of a pair of bellows.
In certain parts of England it was an ashen fagot that was used, and the accompanying merriment assumed a form all its own. The single block of wood, or it might be a number of sticks, were bound, or hooped, with strips of the same tree, or the hazel, and the number was seven, or nine. The strips were carefully prepared in different degrees of size and strength. The barrel-like log was then laid in the spacious reredos and was soon ablaze. The bands were the first to be attacked by the flames, and as each snapped with a loud report, the master of the house was expected to furnish a fresh bowl of cider:
The pond'rous ashcn-fagot, from the yard,
The jolly farmer to his crowded hall
Conveys with speed; where, on the rising flames
(Already fed with store of massy brands)
It blazes soon; nine bandages it bears;
And as they each disjoin (so custom wills),
A mighty jug of sparkling cyder's brought,
With brandy mixed, to elevate the guests.
The matrimonial element, too, had a place in these ceremonies. The rings were often associated with pairs of lovers; and the order in which they surrendered to the flames announced the sequence of their weddings to the great excitement of all concerned.
The particular choice of an ashen fagot is variously explained. According to one legend it was by an ash wood fire that the Christ Child was first washed and dressed at Bethlehem. Having thus cheered and brightened the original Holy Night, it was only proper that it should ever after be used to warm and lighten the hearth on Christmas Eve.
It would take long to tell of all that was enjoyed while the Yule log flickered on the hearth, not only on Christmas Eve, but throughout the whole Season to Epiphany. Bores and wallflowers were not welcome anywhere:
Make we may bothe more and lasse,
For now is tbe time of Cristémas.’
Lett no man cum into this hall,
Grome, page, nor yet marshall,
But that sum sport he bring with all;
For now is the time of Cristémas!
If that he say he can not sing,
Some oder sport then lett him bring,
That it may please at this festing;
For now is the time of Cristémas!
If he say he can nought do,
Then for my love aske him no mo,
But to the stokkes then let him go;
For now is the time of Cristémas! "
(Before 1536)
[“Stokkes". The Lord of Misrule at Christmas kept stocks, like the Earl of Gloucester in King Lear or any other lord, and exercised his festival jurisdiction by condemning to them ofienders against the amenities of the revel." Early English Lyrics, p. 373 ]
In the Yule log glow – Part 2
By William Mauir Ald
Once a number of friends seated around the fireside fell to discussing what after all was the crowning glory of Christmas.
Many and varied were the views expressed. Some declared in favour of the “flowing bowl." Others leaned toward the more substantial wares of the table, mince pie, plum pudding, roast beef, turkey and the like. One maiden lady, some- what timidly, announced her preference for the bewitching mistletoe! But when all opinions were sifted and weighed it was found that the place of supreme importance was accorded to the Christmas fire.
This was pronounced the burning heart of the season, the living symbol of all the warm emotions and bright thoughts appropriate to the time and the one amalgamator of age and sex. Tastes might vary concerning matters of food; but who is there who can gainsay a fire? Even to-day, from the domestic point of view, Christmas is as much as ever the time for family gatherings around the old fireside.
Certain it is that the gleaming hearth was the centre of social gravity to our ancestors in days past. Many of the old customs associated with the burning of the Yule Log have passed away; but it is pleasant to recall some of them, for they are both interesting and meaningful. The kind of wood used varied a good deal in different parts of Europe and even in the same country; but as a rule it consisted of oak, pine, ash, or olive. In Scotland the birch was the popular wood.
But for some reason the log was stripped of its bark; whence the proverb descriptive of the person devoid of this world's gear, "He's as bare as the birk at Yule.” Not infrequently it was the rugged root of one of these trees, and the more fantastically shaped it was, the better. As to size it was consistent with the capacity of the fireplace, which was always ample. The bringing in of the Yule Log was everywhere a joyous occasion, accompanied with much fun and frolic, especially among the younger members of the family.
Clement A.Miles, drawing upon the Memoir: of Frédéric Mistral (b. 1830), affords us a picture of how it was done in the boyhood days of this Provencal poet. The account will show an interesting mixture of pagan and Christian sentiment.
“Walking in line we bore it home, headed by the oldest at one end, and I the last born, bringing up the rear. Three times we made the tour of the kitchen, then, arrived at the flagstones of the hearth, my father solemnly poured over the log a glass of wine, with the dedicatory words: ‘Joy, joy. May God shower joy upon us, my dear children. Christmas brings us all good things. God give us grace to see the New Year, and if we do not increase in numbers may we at all events not decrease.’
“In chorus we responded: ‘Joy, joy, joy!’ and lifted the log on the fire dogs. Then as the first flame leapt up my father would cross himself, saying, ’Burn the log, O fire’ and with that we all sat down to the table.‘
In England the ceremonies were quite pagan, but none the less delightful on that account. The poet Herrick tells us all about them, and even descends into many niceties of detail. The approach of the Christmas block was hailed with music and general rejoicing:
Come, bring with a noise,
My merric merrie boyes,
The Christmas Log to the firing . . .
On your Psaltries play,
That sweet luck may
Come while the Log is a teending.
When placed in the hearth it could only be lighted with a last year's brand; and this oflice required clean hands:
Wash your hands, or else the fire
Will not teend to your desire;
Unwasht hands, ye Maidens, know,
Dead the Fire, though ye blow.‘
(c. 1650)
It was intended that the Log should keep smouldering through the twelve days of Christmas; and so be easily blown into flame, as occasion might require, by the aid of a pair of bellows.
In certain parts of England it was an ashen fagot that was used, and the accompanying merriment assumed a form all its own. The single block of wood, or it might be a number of sticks, were bound, or hooped, with strips of the same tree, or the hazel, and the number was seven, or nine. The strips were carefully prepared in different degrees of size and strength. The barrel-like log was then laid in the spacious reredos and was soon ablaze. The bands were the first to be attacked by the flames, and as each snapped with a loud report, the master of the house was expected to furnish a fresh bowl of cider:
The pond'rous ashcn-fagot, from the yard,
The jolly farmer to his crowded hall
Conveys with speed; where, on the rising flames
(Already fed with store of massy brands)
It blazes soon; nine bandages it bears;
And as they each disjoin (so custom wills),
A mighty jug of sparkling cyder's brought,
With brandy mixed, to elevate the guests.
The matrimonial element, too, had a place in these ceremonies. The rings were often associated with pairs of lovers; and the order in which they surrendered to the flames announced the sequence of their weddings to the great excitement of all concerned.
The particular choice of an ashen fagot is variously explained. According to one legend it was by an ash wood fire that the Christ Child was first washed and dressed at Bethlehem. Having thus cheered and brightened the original Holy Night, it was only proper that it should ever after be used to warm and lighten the hearth on Christmas Eve.
It would take long to tell of all that was enjoyed while the Yule log flickered on the hearth, not only on Christmas Eve, but throughout the whole Season to Epiphany. Bores and wallflowers were not welcome anywhere:
Make we may bothe more and lasse,
For now is tbe time of Cristémas.’
Lett no man cum into this hall,
Grome, page, nor yet marshall,
But that sum sport he bring with all;
For now is the time of Cristémas!
If that he say he can not sing,
Some oder sport then lett him bring,
That it may please at this festing;
For now is the time of Cristémas!
If he say he can nought do,
Then for my love aske him no mo,
But to the stokkes then let him go;
For now is the time of Cristémas! "
(Before 1536)
[“Stokkes". The Lord of Misrule at Christmas kept stocks, like the Earl of Gloucester in King Lear or any other lord, and exercised his festival jurisdiction by condemning to them ofienders against the amenities of the revel." Early English Lyrics, p. 373 ]
Posts
No comments:
Post a Comment