by Macrobius in his Conviviorum Saturnaliorum) dated from the remotest settlement of Latium, whose people reverenced Saturnus as the author of husbandry and the arts of life. At this festival the utmost freedom of social intercourse was permitted to all classes; even slaves were allowed to come to the tables of their masters clothed in their apparel, and were waited on by those whom they were accustomed to serve. Feasting, gaming, and revelry were the occupations of all classes, without discrimination of age, or sex, or rank. Processions crowded the streets, boisterous with mirth: these illuminated the night with lighted tapers of wax, which were also used as gifts between friends in the humbler walks of life. The season was one for the exchange of gifts of friendship, and especially of gifts to children. It began on the 17th December, and extended virtually, to the commencement of the New Year.

Prynne[3] speaks thus of Christmas: "If we compare our Bacchanalian Christmasses and New Year's Tides with these Saturnalia and Feasts of Janus, we shall finde such near affinytie betweene them both in regard of time (they being both in the end of December and on the first of January), and in their manner of solemnizing (both of them being spent in revelling, epicurisme, wantonesse, idlenesse, dancing, drinking, stage playes, and such other Christmas disorders now in use with Christians), were derived from these Roman Saturnalia and Bacchanalian Festivals; which should cause all pious Christians eternally to abominate them."

The Anglo-Saxons and early English knew not the words either of Christmas or Christ-tide. To them it was the season of Yule. Bede (de temporum ratione, c. 13), regards it as a term for the winter solstice. "Menses Giuli a conversione solis in auctum dici, quia unus eorum præcedit, alius subsequitur, nomina acceperunt": alluding to the Anglo-Saxon Calendar, which designated the months of December and January as æerre-geola and æftera-geola, the former and the latter Yule. Both Skeat and Wedgwood derive it from the old Norse jól, which means feasting and revelry. Mr. J.F. Hodgetts, in an article entitled "Paganism in Modern Christianity" (Antiquary, December 1882, p. 257), says:—

"The ancient name (Yule) for Christmas is still used throughout all Scandinavia. The Swedes, Danes, and Norwegians wish each other a 'glad Yule,' as we say 'A merry Christmas to you.' This alone would serve to draw our attention to Scandinavia, even if no other reason existed for searching there for the origin of our great Christian Feast. The grand storehouses of Pagan lore, as far as the Northern nations of Teutonic race are concerned, are the two Eddas, and if we refer to the part, or chapter, of Snorri Sturlson's Edda, known as Gylfa Ginning, we shall find the twelfth name of Odin, the Father of the Gods, or Allfather, given as Iàlg or Iàlkr (pronounced yolk or yulg). The Christmas tree, introduced into Russia by the Scandinavians, is called ëlka (pronounced yolka), and in the times just preceding, and just after, the conquest of Britain by the English, this high feast of Odin was held in mid-winter, under the name of Iàlka tid, or Yule-tide. It was celebrated at this season, because the Vikings, being then unable to go to sea, could assemble in their great halls and temples and drink to the gods they served so well. Another reason was, that it fell towards the end of the twelve mystic months that made up the mythical, as well as the cosmical, cycle of the year, and was therefore appropriately designated by the last of the names by which Odin is called in the Edda."

There are different opinions as to the duration of Christ-tide. The Roman Church holds that Christmas properly begins at Lauds on Christmas Eve, when the Divine Office begins to be solemnised as a Double, and refers directly to the Nativity of our Lord. It terminates on the 13th of January, the Octave day of the Epiphany. The evergreens and decorations remain in churches and houses until the 2nd of February, the Purification of the Blessed Virgin Mary.

But I think that if we in England are bound by ecclesiastical law as to the keeping of Christ-tide, it should, at least, be an English use—such as was observed before the domination of Rome in England. And, previous to the Natale, or Festival of the Nativity, the early Church ordained a preparatory period of nine days, called a Novena. These take the commencement of Christ-tide back to the 16th December, on which day the Sarum use ordained the Anthem, which commences, "O Sapientia, quæ ex ore Altissimi prodidisti," and at the present time this day is marked in the Calendar of the English Church Service Book as "O Sapientia." That this was commonly considered the commencement of Christ-tide is shown by the following anecdote of the learned Dr. Parr:—A lady asked him when Christmas commenced, so that she might know when to begin to eat mince pies. "Please to say Christmas pie, madam," replied the Doctor. "Mince pie is Presbyterian." "Well, Christmas pie—when may we begin to eat them?" "Look in your Prayer-book Calendar for December and there you will find 'O Sapientia.' Then Christmas pie—not before."

The Festival was considered of such high importance by the Anglo-Saxons that the ordinary Octave was not good enough; it must be kept up for twelve days. And Collier (Eccl. Hist., 1840, vol. i. p. 285) says that a law passed in the days of King Alfred, "by virtue of which the twelve days after the Nativity of our Saviour are made festivals." This brings us to the feast of the Epiphany, 6th January, or "Twelfth Day," when Christmas ends—for the Epiphany has its own Octave to follow, and I think the general consensus of opinion is in favour of this ending.

CHAPTER II Historic Christ-tides in 790, 878, and 1065—William I., 1066-1085—William II.—Henry I., 1127—Stephen—Henry II., 1158-1171—Richard I., 1190—John, 1200—Henry III., 1253—Edwards I., II., and III.—Richard II., 1377-1398—Henry IV.-V., 1418—Henry VIII., his magnificent Christ-tides.

The earliest historic Christmas in England was 790, when the Welsh suddenly attacked the soldiers of Offa, King of Mercia, who were celebrating Christ-tide, and slew many of them; and in 878, when Alfred was doing likewise at Chippenham, that Guthrum and his Danes fell upon him, destroyed his forces, and sent him a fugitive. In 1065, at this season, Westminster Abbey was consecrated, but King Edward was not there, being too ill. Next year, in this same Church of St. Peter, was William I. crowned on Christmas day by Aldred, archbishop of York; for he would not receive the crown at the hands of Stigand, archbishop of Canterbury, "because he was hated, and furthermore judged to be a verie lewd person, and a naughtie liver." In 1085 he kept his Christ-tide at Gloucester, where he knighted his son Henry.

William II. followed the example of his father, and kept the festival in state; as did Henry I. at Westminster, Windsor, and elsewhere. But that of 1127 at Windsor was somewhat marred by a quarrel between two prelates. It seems that