Origin dating site
G., XLI, 919, 931) that Christ was born on 6 January and baptized on 8 November. L., XXV, 18), reproves Palestine for keeping Christ's birthday (when He hid Himself) on the Manifestation feast. G., LXXXVIII, 197) that even in the middle of the sixth century Jerusalem was peculiar in combining the two commemorations, arguing from Luke that Christ's baptism day was the anniversary of His birthday. [This appeal to Roman archives is as old as Justin Martyr ( 34-35) and Tertullian (Adv. Julius, in the Cyriline forgeries, is said to have calculated the date from Josephus, on the same unwarranted assumptions about Zachary as did Chrysostom.] Rome, therefore, has observed 25 December long enough to allow of Chrysostom speaking at least in 388 as above (P. In 379 or 380 Gregory Nazianzen made himself of the new feast, i.e. G., XXXVI) were preached on successive days (Usener, op. The latter relies on a letter of Jacob of Edessa quoted by George of Beeltân, asserting that Christmas was brought to Constantinople by Arcadius and Chrysostom from Italy, where, "according to the histories", it had been kept from Apostolic times. Kirchengesch., XXVI, 1905, 20-31) that the feast was brought in by Constantine as early as 330-35. von Jahre 354, Berlin, 1888), compiled in 354, which contains three important entries. Again, in winter it must have been; then only field labour was suspended. Authorities moreover differ as to whether shepherds could or would keep flocks exposed during the nights of the rainy season. Hymns and Christmas offices abound in instances; the texts are well arranged by Cumont (op. But probably the Yule-log in its many forms was originally lit only in view of the cold season. a round, of wood, given by him, would burn, the landlord gave to a tenant a load of wood on the birth of a child; was a present given to children on the birth of a brother or sister, and even to the farm animals on that of Christ, the universal little brother (Tiele, op. In a thirteenth-century French epic, candles are seen on the flowering tree. Ephraem Syrus (whose hymns belong to Epiphany, not to Christmas) proves that Mesopotamia still put the birth feast thirteen days after the winter solstice; i.e. The commemoration, however, of David and James the Apostle on 25 December at Jerusalem accounts for the deferred feast. its initiator, in Constantinople, where, since the death of Valens, orthodoxy was reviving. Chrysostom's episcopate lasted from 398 to 402; the feast would therefore have been introduced between these dates by Chrysostom bishop, as at Antioch by Chrysostom priest. At Rome the earliest evidence is in the Philocalian Calendar (P. In the civil calendar 25 December is marked "Natalis Invicti". Arguments based on Zachary's temple ministry are unreliable, though the calculations of antiquity (see above) have been revived in yet more complicated form, e.g. Only in 1577 did it become a public ceremony in England; its popularity, however, grew immense, especially in Provence; in Tuscany, Christmas is simply called (block, log Bonaccorsi, op. In England it was Joseph of Arimathea's rod which flowered at Glastonbury and elsewhere; when 3 September became 14 September, in 1752, 2000 people watched to see if the Quainton thorn () would blow on Christmas New Style; and as it did not, they refused to keep the New Style festival. In England, Christmas was forbidden by Act of Parliament in 1644; the day was to be a fast and a market day; shops were compelled to be open; plum puddings and mince pies condemned as heathen.
The anatomy of coal plants is considered by most investigators to indicate tropical or subtropical climate, a conclusion which can be used to argue against autochthonous theory, for modern swamps are most extensive and have the deepest accumulation of peat in the higher-latitude cooler climates.
Because of the increased evaporative power of the sun, modern tropical and subtropical regions have the most meager peats.
L., LIV, 218 and 198) bitterly reproves solar survivals — Christians, on the very doorstep of the Apostles' basilica, turn to adore the rising sun. But even should a deliberate and legitimate "baptism" of a pagan feast be seen here no more than the transference of the date need be supposed.
Only with great caution should the mysterious benefactor of Christmas night — Knecht Ruprecht, Pelzmärtel on a wooden horse, St. Nicholas and his "reformed" equivalent, Father Christmas — be ascribed to the stepping of a saint into the shoes of Woden, who, with his wife Berchta, descended on the nights between 25 December and 6 January, on a white horse to bless earth and men. But no doubt aboriginal Christian ; the cake in honour of Mary's "afterbirth", condemned (692) at the Trullan Council, canon 79; the Tabulæ Fortunæ (food and drink offered to obtain increase, and condemned in 743), see Tiele, op. viii, ix Tiele's data are perhaps of greater value than his deductions and Ducange (op. Besides the works mentioned in the article see also, Die Geschichte des deutschen Weihnachts (Leipzig, 1893); MANN-HARDT, Weihnachtsblüthen in Sitte u.
29) leaves Him only twenty eight, and one-quarter years of life. the eight before the calends of January [25 December] . ., But they call it the 'Birthday of the Unconquered'. The present writer in inclined to think that, be the origin of the feast in East or West, and though the abundance of analogous midwinter festivals may indefinitely have helped the choice of the December date, the same instinct which set Natalis Invicti at the winter solstice will have sufficed, apart from deliberate adaptation or curious calculation, to set the Christian feast there too. Popular merry-making, however, so increased that the "Laws of King Cnut", fabricated c. The Gelasian and Gregorian Sacramentaries give three Masses to this feast, and these, with a special and sublime martyrology, and dispensation, if necessary, from abstinence, still mark our usage. Peter's, reproduced in Rome the double Christmas Office mentioned by Etheria (see above) at Bethlehem and Jerusalem. Peter's, and said the third Mass at the high altar of St. At this third Mass Leo III inaugurated, in 800, by the coronation of Charlemagne, the Holy Roman Empire.