Part 19 (1/2)

'_When Christmas comes, Every one should rejoice, For it is a New Covenant_.'

”Following the grandmother and joining in the song, the children and the rest of the family marched thrice round the log, which was as fine a log as could be got.”[650] We can now, perhaps, understand why in Perigord people who sat on the Yule log suffered from boils,[651] and why in Lorraine young folks used to be warned that if they sat on it they would have the scab.[652] The reason probably was that the Virgin and child were supposed to be seated, invisible, upon the log and to resent the indignity of contact with mortal children.

[The Yule log in the Vosges; the Yule log in Franche-Comte and Burgundy.]

On Christmas Eve the mountaineers of Rupt, in the Vosges, also never fail to put on the hearth the largest log which the hearth can hold; they call it _la galeuche de Noe_, that is, the Yule log. Next morning they rake the ashes for any charred fragments and keep them as valuable talismans to guard them against the stroke of lightning. At Vagney and other places near it in the Vosges it used to be customary on the same evening to grease the hinges and the latches of the doors, that no harsh grating sound should break the slumbers of the infant Christ. In the Vosges Mountains, too, as indeed in many other places, cattle acquired the gift of speech on Christmas Eve and conversed with each other in the language of Christians. Their conversation was, indeed, most instructive; for the future, it seems, had no secret worth mentioning for them. Yet few people cared to be caught eavesdropping at the byre; wise folk contented themselves with setting a good store of fodder in the manger, then shut the door, and left the animals to their ruminations. A farmer of Vecoux once hid in a corner of the byre to overhear the edifying talk of the beasts. But it did him little good; for one ox said to another ox, ”What shall we do to-morrow?” and the other replied, ”We shall carry our master to the churchyard.” Sure enough the farmer died that very night and was buried next morning.[653]

In Franche-Comte, the province of France to the west of the Jura mountains, if the Yule log is really to protect a house against thunder and lightning, it is essential that it should burn during the midnight ma.s.s, and that the flame should not go out before the divine service is concluded. Otherwise the log is quite useless for the purpose.[654] In Burgundy the log which is placed on the fire on Christmas Eve is called the _suche_. While it is burning, the father of the family, a.s.sisted by his wife and children, sings Christmas carols; and when he has finished, he tells the smallest children to go into a corner of the room and pray G.o.d that the log may give them sweeties. The prayer is invariably answered.[655]

[The Yule log and the Yule candle in England.]

In England the customs and beliefs concerning the Yule log, clog, or block, as it was variously called, used to be similar. On the night of Christmas Eve, says the antiquary John Brand, ”our ancestors were wont to light up candles of an uncommon size, called Christmas Candles, and lay a log of wood upon the fire, called a Yule-clog or Christmas-block, to illuminate the house, and, as it were, to turn night into day. This custom is, in some measure, still kept up in the North of England. In the b.u.t.tery of St. John's College, Oxford, an ancient candle-socket of stone still remains ornamented with the figure of the Holy Lamb. It was formerly used to burn the Christmas Candle in, on the high table at supper, during the twelve nights of that festival.”[656] ”A tall mould candle, called a Yule candle, is lighted and set on the table; these candles are presented by the chandlers and grocers to their customers.

The Yule-log is bought of the carpenters' lads. It would be unlucky to light either of them before the time, or to stir the fire or candle during the supper; the candle must not be snuffed, neither must any one stir from the table till supper is ended. In these suppers it is considered unlucky to have an odd number at table. A fragment of the log is occasionally saved, and put under a bed, to remain till next Christmas: it secures the house from fire; a small piece of it thrown into a fire occurring at the house of a neighbour, will quell the raging flame. A piece of the candle should likewise be kept to ensure good luck.”[657] In the seventeenth century, as we learn from some verses of Herrick, the English custom was to light the Yule log with a fragment of its predecessor, which had been kept throughout the year for the purpose; where it was so kept, the fiend could do no mischief.[658]

Indeed the practice of preserving a piece of the Yule-log of one year to light that of the next was observed by at least one family at Cheadle in Staffords.h.i.+re down to the latter part of the nineteenth century.[659]

[The Yule-log in Yorks.h.i.+re; the Yule log in Lincolns.h.i.+re; the Yule log in Warwicks.h.i.+re, Shrops.h.i.+re, and Herefords.h.i.+re; the Yule log in Wales.]

In the North of England farm-servants used to lay by a large knotty block of wood for the Christmas fire, and so long as the block lasted they were ent.i.tled by custom to ale at their meals. The log was as large as the hearth could hold.[660] At Belford, in Northumberland, ”the lord of the manor sends round to every house, on the afternoon of Christmas Eve, the Yule Logs--four or five large logs--to be burnt on Christmas Eve and Day. This old custom has always, I am told, been kept up here.”[661] The custom of burning the Yule log at Christmas used to be observed in Wensleydale and other parts of Yorks.h.i.+re, and prudent housewives carefully preserved pieces of the log throughout the year. At Whitby the portions so kept were stowed away under the bed till next Christmas, when they were burnt with the new log; in the interval they were believed to protect the house from conflagration, and if one of them were thrown into the fire, it would quell a raging storm.[662] The practice and the belief were similar at Filey on the coast of Yorks.h.i.+re, where besides the Yule log a tall Yule candle was lit on the same evening.[663] In the West Riding, while the log blazed cheerfully, the people quaffed their ale and sang, ”Yule! Yule! a pack of new cards and a Christmas stool!”[664] At Clee, in Lincolns.h.i.+re, ”when Christmas Eve has come the Yule cake is duly cut and the Yule log lit, and I know of some even middle-cla.s.s houses where the new log must always rest upon and be lighted by the old one, a small portion of which has been carefully stored away to preserve a continuity of light and heat.”[665]

At the village of Wootton Wawen in Warwicks.h.i.+re, down to 1759 at least, the Yule-block, as it was called, was drawn into the house by a horse on Christmas Eve ”as a foundation for the fire on Christmas Day, and according to the superst.i.tion of those times for the twelve days following, as the said block was not to be entirely reduced to ashes till that time had pa.s.sed by.”[666] As late as 1830, or thereabout, the scene of lighting the hearth-fire on Christmas Eve, to continue burning throughout the Christmas season, might have been witnessed in the secluded and beautiful hill-country of West Shrops.h.i.+re, from Chirbury and Worthen to Pulverbatch and Pontesbury. The Christmas brand or brund, as they called it, was a great trunk of seasoned oak, holly, yew, or crab-tree, drawn by horses to the farm-house door and thence rolled by means of rollers and levers to the back of the wide open hearth, where the fire was made up in front of it. The embers were raked up to it every night, and it was carefully tended, that it might not go out during the whole Christmas season. All those days no light might be struck, given, or borrowed. Such was the custom at Worthen in the early part of the nineteenth century.[667] In Herefords.h.i.+re the Christmas feast ”lasted for twelve days, and no work was done. All houses were, and are now, decorated with sprigs of holly and ivy, which must not be brought in until Christmas Eve. A Yule log, as large as the open hearth could accommodate, was brought into the kitchen of each farmhouse, and smaller ones were used in the cottages. W---- P---- said he had seen a tree drawn into the kitchen at Kingstone Grange years ago by two cart horses; when it had been consumed a small portion was carefully kept to be used for lighting next year's log. 'Mother always kept it very carefully; she said it was lucky, and kept the house from fire and from lightning.' It seems to have been the general practice to light it on Christmas Eve.”[668] ”In many parts of Wales it is still customary to keep part of the Yule-log until the following Christmas Eve 'for luck.'

It is then put into the fireplace and burnt, but before it is consumed the new log is put on, and thus 'the old fire and the new' burn together. In some families this is done from force of habit, and they cannot now tell why they do it; but in the past the observance of this custom was to keep witches away, and doubtless was a survival of fire-wors.h.i.+p.”[669]

[The Yule log in Servia; the cutting of the oak tree to form the Yule log.]

But nowhere, apparently, in Europe is the old heathen ritual of the Yule log preserved to the present day more perfectly than in Servia. At early dawn on Christmas Eve (_Badnyi Dan_) every peasant house sends two of its strongest young men to the nearest forest to cut down a young oak tree and bring it home. There, after offering up a short prayer or crossing themselves thrice, they throw a handful of wheat on the chosen oak and greet it with the words, ”Happy _Badnyi_ day to you!” Then they cut it down, taking care that it shall fall towards the east at the moment when the sun's...o...b..appears over the rim of the eastern horizon.

Should the tree fall towards the west, it would be the worst possible omen for the house and its inmates in the ensuing year; and it is also an evil omen if the tree should be caught and stopped in its fall by another tree. It is important to keep and carry home the first chip from the fallen oak. The trunk is sawn into two or three logs, one of them rather longer than the others. A flat, unleavened cake of the purest wheaten flour is brought out of the house and broken on the larger of the logs by a woman. The logs are left for the present to stand outside, leaning on one of the walls of the house. Each of them is called a Yule log (_badnyak_).

[Prayers to Colleda.]

Meanwhile the children and young people go from house to house singing special songs called _Colleda_ because of an old pagan divinity Colleda, who is invoked in every line. In one of them she is spoken of as ”a beautiful little maid”; in another she is implored to make the cows yield milk abundantly. The day is spent in busy preparations. The women bake little cakes of a special sort in the shape of lambs, pigs, and chickens; the men make ready a pig for roasting, for in every Servian house roast pig is the princ.i.p.al dish at Christmas. A bundle of straw, tied with a rope, is brought into the courtyard and left to stand there near the Yule logs.

[The bringing in of the Yule log.]

At the moment when the sun is setting all the members of the family a.s.semble in the central hall (the great family kitchen) of the princ.i.p.al house. The mother of the family (or the wife of the chief of the Zadrooga)[670] gives a pair of woollen gloves to one of the young men, who goes out and presently returns carrying in his gloved hands the largest of the logs. The mother receives him at the threshold, throwing at him a handful of wheat, in which the first chip of the oak tree cut in the early morning for the Yule log has been kept all day. Entering the central hall with the Yule log the young man greets all present with the words: ”Good evening, and may you have a happy Christmas!” and they all answer in chorus, ”May G.o.d and the happy and holy Christmas help thee!” In some parts of Servia the chief of the family, holding a gla.s.s of red wine in his hand, greets the Yule log as if it were a living person, and drinks to its health. After that, another gla.s.s of red wine is poured on the log. Then the oldest male member of the family, a.s.sisted by the young man who brought in the log, places it on the burning fire so that the thicker end of the log protrudes for about a foot from the hearth. In some places this end is smeared with honey.

[The ceremony with the straw; the Yule candle.]

Next the mother of the family brings in the bundle of straw which was left standing outside. All the young children arrange themselves behind her in a row. She then walks slowly round the hall and the adjoining rooms, throwing handfuls of straw on the floor and imitating the cackling of a hen, while all the children follow her peeping with their lips as if they were chickens cheeping and waddling after the mother bird. When the floor is well strewn with straw, the father or the eldest member of the family throws a few walnuts in every corner of the hall, p.r.o.nouncing the words: ”In the name of G.o.d the Father, and the Son, and the Holy Ghost, Amen!” A large pot, or a small wooden box, filled with wheat is placed high in the east corner of the hall, and a tall candle of yellow wax is stuck in the middle of the wheat. Then the father of the family reverently lights the candle and prays G.o.d to bless the family with health and happiness, the fields with a good harvest, the beehives with plenty of honey, the cattle and sheep with young, and the cows with abundant milk and rich cream. After that they all sit down to supper, squatting on the floor, for the use of chairs and tables is forbidden on this occasion.

[The roast Pig; the drawing of the water.]

By four o'clock next morning (Christmas Day) the whole village is astir; indeed most people do not sleep at all that night. It is deemed most important to keep the Yule log burning brightly all night long. Very early, too, the pig is laid on the fire to roast, and at the same moment one of the family goes out into the yard and fires a pistol or gun; and when the roast pig is removed from the fire the shot is repeated. Hence for several hours in the early morning of Christmas Day such a popping and banging of firearms goes on that a stranger might think a stubborn skirmish was in progress. Just before the sun rises a girl goes and draws water at the village spring or at the brook. Before she fills her vessels, she wishes the water a happy Christmas and throws a handful of wheat into it. The first cupfuls of water she brings home are used to bake a special Christmas cake (_chesnitsa_), of which all the members partake at dinner, and portions are kept for absent relatives. A small silver coin is baked in the cake, and he or she who gets it will be lucky during the year.

[The Christmas visiter (_polaznik_).]

All the family gathered round the blazing Yule log now anxiously expect the arrival of the special Christmas visiter, who bears the t.i.tle of _polaznik_. He is usually a young boy of a friendly family. No other person, not even the priest or the mayor of the village, would be allowed to set foot in the house before the arrival of this important personage. Therefore he ought to come, and generally does come, very early in the morning. He carries a woollen glove full of wheat, and when the door is opened at his knock he throws handfuls of wheat on the family gathered round the hearth, greeting them with the words, ”Christ is born!” They all answer, ”He is born indeed,” and the hostess flings a handful of wheat over the Christmas visiter, who moreover casts some of his wheat into the corners of the hall as well as upon the people. Then he walks straight to the hearth, takes a shovel and strikes the burning log so that a cloud of sparks flies up the chimney, while he says, ”May you have this year so many oxen, so many horses, so many sheep, so many pigs, so many beehives full of honey, so much good luck, prosperity, progress, and happiness!” Having uttered these good wishes, he embraces and kisses his host. Then he turns again to the hearth, and after crossing himself falls on his knees and kisses the projecting part of the Yule log. On rising to his feet he places a coin on the log as his gift. Meanwhile a low wooden chair has been brought in by a woman, and the visiter is led to it to take his seat. But just as he is about to do so, the chair is jerked away from under him by a male member of the family and he measures his length on the floor. By this fall he is supposed to fix into the ground all the good wishes which he has uttered that morning. The hostess thereupon wraps him in a thick blanket, and he sits quietly m.u.f.fled in it for a few minutes; the thick blanket in which he is swathed is believed, on the principles of h.o.m.oeopathic magic, to ensure that the cows will give thick cream next year. While he sits thus enriching the milk of the dairy, the lads who are to herd the sheep in the coming year go to the hearth and kneeling down before it kiss each other across the projecting end of the Yule log. By this demonstration of affection they are thought to seal the love of the ewes for their lambs.[671]

[The Yule log among the Servians of Slavonia; the Christmas visiter (_polazenik_).]

The ritual of the Yule log is observed in a similar form by the Servians who inhabit the southern provinces of Austria. Thus in Syrmia, a district of Slavonia which borders on Servia, the head of the house sends out one or two young men on Christmas Eve to cut the Yule log in the nearest forest. On being brought in, the log is not mixed with the ordinary fuel but placed by itself, generally leaning against a fruit-tree till the evening shadows begin to fall. When a man carries it into the kitchen and lays it on the fire, the master of the house throws corn over him, and the two greet each other solemnly the one saying, ”Christ is born,” and the other answering ”He is born indeed.” Later in the evening the master of the house pours a gla.s.s of wine on the charred end of the log, whereupon one of the younger men takes the burnt piece of wood, carries it to the orchard, and sets it up against one of the fruit-trees. For this service he is rewarded by the master of the house with a piece of money. On Christmas Day, when the family is a.s.sembled at table, they expect the arrival of the special Christmas visiter (called _polazenik_), the only person who is allowed to enter the house that day. When he comes, he goes to the hearth, stirs the fire with the poker and says, ”Christ is born. May the family enjoy all good luck and happiness in this year! May the cattle increase in number like the sparks I have struck!” As he says these words, the mistress of the house pours corn over him and leads him to the parlour, where he takes the place of honour beside the master of the house. He is treated with marked attention and respect. The family are at pains to entertain him; they sing their best songs for his amus.e.m.e.nt, and after midnight a numerous band of men and maidens escorts him by torchlight, with songs and jubilation, to his own house.[672]

[The Yule log among the Servians of Dalmatia, Herzegovina, and Montenegro; the Yule log in Albania.]