Lincoln, Massachusetts
Proudly celebrating over forty years of service to the community
 |
 |
 |
 |
 |
 |
“That no observation shall
be had of the five and twentieth day of December commonly called
Christmas-Day; nor any solemnity used or exercised in churches
upon the day….” — Puritan Parliament 1652 “… preventing disorders,
arising… by reason of some still observing such festivals
as were superstitiously kept… to the great dishonor of
God… ordered by this court… whosoever shall be
found observing any such day as Christmas… shall pay
for every such offense five shilling….” — Great
and General Court, Massachusetts Bay Colony, 11 May 1659 It is generally understood that colonial Concord,
Massachusetts and most of New England did not “keep” Christmas
in great part due to Puritan heritage. A scan of Rev. William Emerson’s
Concord diaries (1764-76) reveals not a single mention of Christmas
and 25 December noted only as a minister’s typical day. Why
was such the case in Concord and with such a devout man of God? Many believe that Puritan disdain for and suppression
of Christmas was a product of their strict Calvinist “dark
side” devoid of enjoyment and dedicated to work, worship
and pondering man’s evil. The truth, however, is more revealing
and reasonable. Puritans saw themselves as the new “chosen
people” responsible for preparing a society for the second
coming of Christ. All non-biblical trappings were to be eliminated.
Rising to political power in the mid-17th Century English civil
war, they attempted to change the existing culture and transplant
it and a purified Anglican church to the new world.
Puritans arriving in Massachusetts in the early 1620s and settling
Boston in 1630 believed that England’s church had drifted
too much toward the hated Popish church of Rome. A civil war brought
short-lived change until the monarchy was restored and thus purification
and cultural transformation would have to occur in Massachusetts
Bay Colony. Unacceptable ways would be suppressed. But why Christmas?
One area requiring elimination was the ecclesiastical calendar
of Christian feasts, “red letter” saints’ days
and other Roman church observances with no biblical or proven historic
context. Christmas was included for three reasons. First, Puritans
pointed out that if God wanted 25 December celebrated, He would
have so mentioned that date to His people. No Bible source for
25 December exists. Also, it would be too cold at that time in
Bethlehem to birth a baby in a stable or for shepherds to tend
flocks throughout the night and every day is Christ’s day
in a Puritan view. In point of fact, the date was adopted from
a Roman Saturnalia (17-23 December) by 4th Century Christian church
leaders hoping to add a religious veneer to an already culturally
popular pagan festival. Perhaps the pious would overshadow the
secular eventually. Puritans saw the error of this nativity of
Christ compromise.
Secondly, 25 December had, unacceptable to Puritans, connections
in pre-history to beliefs and traditions associated with the winter
solstice (Latin solstitium “stands still”) when the
earth cools and the sun – source of fertility and life – appears
less time each day and on the 21st of December seems to not move.
To entice the solar orb back, rituals of dancing, burning fires,
lights and fertility were created. Thus were passed on to Christmas
such representations as candles, Yule logs, mistletoe, greenery
decorations, all designed for the rebirth of the needed agricultural
cycle in spring.
Thirdly and of major importance to Puritans, Christmas was mostly
devoid of devotion to Christ and more dedicated to gluttony, drink,
sin, misrule (social order change for a day), dance, gaming, weapons
firing and mummery (disguise, beg food and drink under threat of
violence). The festivities sometimes lasted two months but often
twelve days as a year-end respite from work and at a time of abundant
food/drink stocks for winter. New world examples of such activities
were prevalent in the Anglican dominated colonies of New York and
Virginia.
The only redeeming aspect of Christmas came from a medieval Christian
innovation emphasizing family and children with the latter leading
all activities. A connection to Christ was made in remembering
the death of the innocent children under Herod supposedly on 28
December. This however was not significant enough for the Puritans
to save Christmas.
While the banning of Christmas became law in Massachusetts and
Concord, complete eradication never occurred, although “keeping” was
minimal, private and usually among the lower class raising the
ire of Congregationalist ministers. Eventually Parliament repealed
its ban (1681) after restoration of the monarchy and steps were
taken to lessen Puritan control in Massachusetts. A new charter
was issued and an Anglican royal governor appointed (Andros) leading
to the celebration of Christmas even in the Town House to the horror
of many Bostonians. Samuel Sewell however noted (25 December 1685) “…some
somehow observe the day; but are vexed… that the body of
the people profane it, and blessed be God no authority yet compel
them to keep it.” In London there appeared a document “The
Examination and Tryal of old Father Christmas” mocking the
Puritan attempt at ban.
Even with the dismissal of Gov. Andros, breaking of King’s
Chapel windows during a 25 December 1706 holiday service and ministerial
sermons condemning observances, inroads to celebrating Christmas
had begun. With the late 17th Century/early 18th Century arrival
in Boston of French Huguenots came their dedication to “keeping” the
nativity day with lights, greenery, prayer and music. Paul Revere’s
father noted his first Christmas in Boston and even Paul was predisposed
to secret himself into the Episcopal church for the sweet smell
of decorative greens. Individuals such as Ben Franklin (1734) supported
a moderated form of celebration and sermons (1737) addressed “The
Nativity of Our Savior” even as Masonic lodges held activities
(1730s) and a 1771 Christmas begging broadside for “The Massachusetts
Spy” carriers to give clients wished them “Merry Christmas
and a Happy New Year”.
By the 1750s, new hymnals carried Christmas verses and after
1762 so also did Congregationalist hymnals even as nine new Christmas
songs were published in New England. Liberal ministers privately
and publicly wished for the recognition of Christmas and on 25
December 1753, the Anglicans were permitted to hold their annual
nativity service at Old South due to a King’s Chapel fire.
With the tax-related Boston riots in 1767-68 came the stationing
of British army Regulars in the town and with them came the added
hex of…. Christmas.
The cultural face of Boston changed gradually by mid-18th Century
and while staunch Puritan towns like Concord held fast to old beliefs
and ways, Christmas was changing in Massachusetts and New England
on the eve of revolution. It might be interesting to note that
while Catholic French Neutrals from Nova Scotia were housed in
Concord during the French and Indian war, it is very likely (no
proof) that those temporary visitors at least privately kept their
holy days.
The concept of a tempered Christmas observance, more devotional
than secular, slowly took hold around 1760. A major symbol of change
in the evolution of 25 December was music. A “Yankee”,
William Billings, composed “A Hymn for Christmas” in
1770 and between 1760 and 1799 some 30 such pieces were published
in New England. Even our first anthem “Yankee Doodle” had
a verse, “Christmas is a coming boys, We’ll go to Mother
Chase’s; And there we’ll get a sugar dram (rum), Sweetened
with Melasses.” Unfortunately this glorified just what the
Puritans disdained about the day but generally during the War for
Independence, most New England soldiers refrained from celebrating
Christmas. “Keeping” would most likely be found in
towns like Boston among the poor classes with drinking, mummery,
vice, gaming and misrule.
Increasing numbers of Congregationalists ministers along with
those from new sects began accepting Christmas observance although
noting the social and theological issues. In 1776, Rev. Ezra Stiles
(a one time Yale College president) stated that any day could be
chosen to note the nativity of Christ and while three-quarters
of the Christian world observed 25 December, God never specified
a date.
Thus it was that Christmas in Concord and Massachusetts was suppressed
for almost two centuries well into the 1800s. It would eventually
be embraced in numerous manners not one distinct way – some
pious, others gluttonous and sinful, many with food and drink and
parties. A few chose still to ignore the day. Both private and
public recognition would eventually take place but the family central,
exchange of gifts, children oriented, domestic and commercial version
that is now considered traditional would not appear on the scene
for many years.
Even Puritan Concord with its arrival of European immigrants
by the mid-19th Century began to reflect varying traditions. George
Hoar (later Senator) noted in 1830, “Little account was made
of Christmas.” Yet in 1839, Henry David Thoreau’s brother
John would remember a childhood (in a progressive Unitarian family)
where they hung stockings on the fireplace for Santa Claus who
arrived on a broom, came down the chimney and left treats for good
children and surprises for the not so good.
Generally still a workday through the Civil War, by 1867 Concord
raised monies for a public Christmas tree and some families had
personal trees (as did some schools) and exchanged homemade gifts.
Edward Damon of West Concord ceased Christmas as a workday at his
mill in 1876 and in 1878 had the first family tree, stockings and
a meal, the core of what would become a traditional Christmas.
Massachusetts officially recognized Christmas, 25 December, as
a legal holiday in 1855 but the reality of practice took a few
more years. And thus did Puritan suppression of Christmas-Day begin
in Concord and Massachusetts long ago only to be resurrected by
popular consensus in favor of the Day being Regardeth.
|
|||||||||||