The Child and Childhood in Folk-Thought, Alexander F. Chamberlain [first color ebook reader .TXT] 📗

Nature and the Christ-Birth.

The old heathen mythologies and the lore of the ruder races of our own day abound in tales of the strange and wonderful events that happened during the birth, passion, and death of their heroes and divinities. Europe, Africa, Asia, America, and the Isles of the Sea, bring us a vast store of folk-thought telling of the sympathy of Mother Nature with her children; how she mourned when they were sad or afflicted, rejoiced when they were fortunate and happy. And so has it been, in later ages and among more civilized peoples, with the great good who have made their influence felt in the world,—the poets, musicians, artists, seers, geniuses of every kind, who learned to read some of the secrets of the universe and declared them unto men. They were a part of Nature herself, and she heralded their coming graciously and wept over them when they died. This deep feeling of kinship with all Nature pervades the writings of many of our greatest poets, who “live not in themselves,” but are become “a portion of that around them.” In the beautiful words of Scott:—

“Call it not vain; they do not err Who say, that, when the poet dies, Mute Nature mourns her worshipper, And celebrates his obsequies; Who say, tall cliff, and cavern lone, For the departed bard make moan; That mountains weep in crystal rill; That flowers in tears of balm distil; Through his loved groves the breezes sigh, And oaks, in deeper groan, reply; And rivers teach their rushing wave To murmur dirges round his grave.”

And with a holier fervour, even, are all things animate and inanimate said to feel the birth of a great poet, a hero, a genius, a prophet; all Nature thrills with joy at his advent and makes known her satisfaction with the good that has fallen to the lot of earth. With such men, as Goethe said, Nature is in eternal league, watching, waiting for their coming.

How Nature must have rejoiced on that auspicious day, nineteen centuries ago, when the Messiah, long looked for, long expected, came! The sacred historians tell us that the carol of angels heralded his birth and the bright star in the East led the wise men to the modest manger where he lay. Never had there been such gladness abroad in the world since

“The morning stars sang together, And all the sons of God shouted for joy.”

Shakespeare, in Hamlet,—a play in which so many items of folk-lore are to be found,—makes Marcellus say:—

“It faded on the crowing of the cock. Some say that ever ‘gainst that season comes Wherein our Saviour’s birth is celebrated, The bird of dawning singeth all night long: And then, they say, no spirit dares stir abroad; The nights are wholesome; then no planets strike, No fairy takes, nor witch hath power to charm, So hallow’d and so gracious is the time,”

to which Horatio replies:—

“So have I heard, and do in part believe it.”

This belief in the holy and gracious season of the birth of Christ,—a return to the old ideas of the Golden Age and the kinship of all Nature,—finds briefest expression in the Montenegrin saying of Christmas Eve: “To-night, Earth is blended with Paradise.” According to Bosnian legend, at the birth of Christ: “The sun in the East bowed down, the stars stood still, the mountains and the forests shook and touched the earth with their summits, and the green pine tree bent; heaven and earth were bowed.” And when Simeon took the Holy Child from the mother’s arms:—

“The sun leaped in the heavens and the stars around it danced. A peace came over mountain and forest. Even the rotten stump stood straight and healthy on the green mountain-side. The grass was beflowered with opening blossoms, and incense sweet as myrrh pervaded upland and forest, and birds sang on the mountain-top, and all gave thanks to the great God” (_Macmil-lan’s Mag.,_ Vol. XLIII, p. 362).

Relics of the same thoughts crop out from a thousand Christmas songs and carols in every country of Europe, and in myriads of folk-songs and sayings in every language of the Continent.

And in those southern lands, where, even more than with us, religion and love are inseparable, the environment of the Christ-birth is transferred to the beloved of the human heart, and, as the Tuscans sing in their stornelli (415. 104):—

“Quando nascesti tu, nacque un bel flore; La luna si fermò di camminare, Le stelle si cambiaron di colore,”

in Mrs. Busk’s translation:—

“Thy birth, Love, was the birth of a fair flower; The moon her course arrested at that hour, The stars were then arrayed in a new colour,”

so, in other lands, has the similitude of the Golden Age of Love and the Golden Time of Christmas been elaborated and adorned by all the genius of the nameless folk-poets of centuries past.

Folk-Lore of Christmas Tide.

Scottish folk-lore has it that Christ was born “at the hour of midnight on Christmas Eve,” and that the miracle of turning water into wine was performed by Him at the same hour (246. 160). There is a belief current in some parts of Germany that “between eleven and twelve the night before Christmas water turns to wine”; in other districts, as at Bielefeld, it is on Christmas night that this change is thought to take place (462. IV. 1779).

This hour is also auspicious for many actions, and in some sections of Germany it was thought that if one would go to the cross-roads between eleven and twelve on Christmas Day, and listen, he “would hear what most concerns him in the coming year.” Another belief is that “if one walks into the winter-corn on Holy Christmas Eve, he will hear all that will happen in the village that year.”

Christmas Eve or Christmas is the time when the oracles of the folk are in the best working-order, especially the many processes by which maidens are wont to discover the colour of their lover’s hair, the beauty of his face and form, his trade and occupation,—whether they shall marry or not, and the like. The same season is most auspicious for certain ceremonies and practices (transferred to it from the heathen antiquity) of the peasantry of Europe in relation to agriculture and allied industries. Among those noted by Grimm are the following:—

On Christmas Eve thrash the garden with a flail, with only your shirt on, and the grass will grow well next year.

Tie wet strawbands around the orchard trees on Christmas Eve and it will make them fruitful.

On Christmas Eve put a stone on every tree, and they will bear the more (462. IV. 1790-1825).

Beat the trees on Christmas night, and they will bear more fruit (448.

337).

In Herefordshire, Devonshire, and Cornwall, in England, the farmers and peasantry “salute the apple-trees on Christmas Eve,” and in Sussex they used to “worsle,” i.e. “wassail,” the apple-trees and chant verses to them in somewhat of the primitive fashion (448. 219).

Some other curious items of Christmas folk-lore are the following, current chiefly in Germany (462. IV. 1779-1824):—

If after a Christmas dinner you shake out the table-cloth over the bare ground under the open sky, crumb-wort will grow on the spot.

If on Christmas Day, or Christmas Eve, you hang a wash-clout on a hedge, and then groom the horses with it, they will grow fat.

As often as the cock crows on Christmas Eve, the quarter of corn will be as dear.

If a dog howls the night before Christmas, it will go mad within the year.

If the light is let go out on Christmas Eve, some one in the house will die.

When lights are brought in on Christmas Eve, if any one’s shadow has no head, he will die within a year; if half a head, in the second half-year.

If a hoop comes off a cask on Christmas Eve, some one in the house will die that year.

If on Christmas Eve you make a little heap of salt on the table, and it melts over night, you will die the next year; if, in the morning, it remain undiminished, you will live.

If you wear something sewed with thread spun on Christmas Eve, no vermin will stick to you.

If a shirt be spun, woven, and sewed by a pure, chaste maiden on Christmas Day, it will be proof against lead or steel.

If you are born at sermon-time on Christmas morning, you can see spirits.

If you burn elder on Christmas Eve, you will have revealed to you all the witches and sorcerers of the neighbourhood (448. 319).

If you steal hay the night before Christmas, and give the cattle some, they thrive, and you are not caught in any future thefts.

If you steal anything at Christmas without being caught, you can steal safely for a year.

If you eat no beans on Christmas Eve, you will become an ass.

If you eat a raw egg, fasting, on Christmas morning, you can carry heavy weights.

The crumbs saved up on three Christmas Eves are good to give as physic to one who is disappointed (462. IV. 1788-1801).

It is unlucky to carry anything forth from the house on Christmas morning until something has been brought in.

It is unlucky to give a neighbour a live coal to kindle a fire with on Christmas morning.

If the fire burns brightly on Christmas morning, it betokens prosperity during the year; if it smoulders, adversity (246. 160).

These, and many other practices, ceremonies, beliefs, and superstitions, which may be read in Grimm (462), Gregor (246), Henderson (469), De Gubernatis (427, 428), Ortwein (3l5), Tilte (370), and others who have written of Christmas, show the importance attached in the folk-mind to the time of the birth of Christ, and how around it as a centre have fixed themselves hundreds of the rites and solemnities of passing heathendom, with its recognition of the kinship of all nature, out of which grew astrology, magic, and other pseudo-sciences.

Flowers of the Christ-Child.

Many flowers are believed to have first sprung into being or to have first burst into blossom at the moment when Christ was born, or very near that auspicious hour.

The Sicilian children, so Folkard tells us, put pennyroyal in their cots on Christmas Eve, “under the belief that at the exact hour and minute when the infant Jesus was born this plant puts forth its blossom.” Another belief is that the blossoming occurs again on Midsummer Night

(448. 492).

In the East the Rose of Jericho is looked upon with favour by women with child, for “there is a cherished legend that it first blossomed at our Saviour’s birth, closed at the Crucifixion, and opened again at Easter, whence its name of Resurrection Flower” (448. 528).

Gerarde, the old herbalist, tells us that the black hellebore is called “Christ’s Herb,” or “Christmas Herb,” because it “flowreth about the birth of our Lord Jesus Christ” (448. 281).

Certain varieties of the hawthorn also were thought to blossom on Christmas Day. The celebrated Abbey of Glastonbury in England possessed such a thorn-tree, said to have sprung from the staff of Joseph of Arimathea, when he stuck it into the ground, in that part of England, which he is represented as having converted. The “Glastonbury Thorn” was long believed to be a convincing witness to the truth of the Gospel by blossoming without fail every Christmas Day (448. 352, 353).

Many plants, trees, and flowers owe their peculiarities to their connection with the birth or the childhood of Christ. The Ornithogalum umbellatum is called the “Star of Bethlehem,” according to Folkard, because “its white stellate flowers resemble the pictures