In the days of the classical writers he is a mere “Lord of Misrule,” but Dr. His word was law, and he was able to lay ridiculous commands upon the guests “one,” says Lucian, “must shout out a libel on himself, another dance naked, or pick up the flute-girl and carry her thrice round the house.” This king may have been originally the representative of the god Saturn himself. Over the whole festival brooded the thought of a golden age in the distant past, when Saturn ruled, a just and kindly monarch, when all men were good and all men were happy.Ī striking feature of the Saturnalia was the choosing by lot of a mock king, to preside over the revels. When the rich man shall feast his slaves, let his friends serve with him. ” Every man’s portion of meat shall be alike. “ Every man shall take place as chance may direct dignities and birth and wealth shall give no precedence.Īll shall be served with the same wine…. For the unlearned, let him send a garland or grains of frankincense.” The “Cronosolon” closes with “Laws of the Board,” of which the following are a few:. If the poor man have learning, his return gift is to be “an ancient book, but of good omen and festive humour, or a writing of his own after his ability…. There follow directions as to the sending of presents of money, clothing, or vessels, by rich men to poor friends, and as to poor men’s gifts in return. No discourse shall be either composed or delivered, except it be witty and lusty, conducing to mirth and jollity. ” Let none follow their avocations saving cooks and bakers.Īll men shall be equal, slave and free, rich and poor, one with another.Īnger, resentment, threats, are contrary to law. “All business, be it public or private, is forbidden during the feast days, save such as tends to sport and solace and delight. The spirit of the season may be judged from the legislation which Lucian attributes to Cronosolon, priest and prophet of Cronus, much as a modern writer might make Father Christmas or Santa Klaus lay down rules for the due observance of Yule. We learn from it that the festivities were marked by “drinking and being drunk, noise and games and dice, appointing of kings and feasting of slaves, singing naked, clapping of tremulous hands, an occasional ducking of corked faces in icy water,” and that slaves had licence to revile their lords. Something of the character of the celebration (in a Hellenized form) may be gathered from the “Cronia” or “Saturnalia” of Lucian, a dialogue between Cronus or Saturn and his priest. The most remarkable and typical feature, however, of the Saturnalia was the mingling of all classes in a common jollity. Candles seem also to have been given away, perhaps as symbols of, or even charms to ensure, the return of the sun’s power after the solstice. Among them was a fair called the sigillariorum celebritas, for the sale of little images of clay or paste which were given away as presents. The strictly religious feast of the Saturnalia was held on December 17, but the festal customs were kept up for seven days, thus lasting until the day before our Christmas Eve. There are, however, some curiously interesting Christmas parallels to its usages. The influence of the Saturnalia is less certain the festival is not mentioned in ecclesiastical condemnations after the institution of Christmas, and possibly its popularity was not so widespread as that of the Kalends. The influence of the Kalends is strongest naturally in the Latin countries, but is found also all over Europe. The Roman festivals that really count for our present purpose are the Kalends of January and, probably, the Saturnalia. We need not linger over this feast, for it was not attended by folk-customs, and there is nothing to connect it with modern survivals. From Christmas in Ritual and Tradition Ĭhristmas, as we saw in I, has taken the date of the Natalis Invicti.
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