CHA P. XVII.

Of the Twelfth Day; how obferved: The Wickedness of obferving the Twelve Days after the common Way,

Ο

N the Epiphany, or Manifeftation of Christ

to the Gentiles, commonly called the Twelfth-Day, the Eaftern Magi were guided by the Star, to pay their Homage to their Saviour; and because they came that Day, which is the Twelfth after the Day of the Nativity, it is therefore called the Twelfth-Day.

The Twelfth-Day it felf is one of the greatest of the Twelve, and of more jovial Observation than the others, for the vifiting of Friends and Christmas-Gambols. The Rites of this Day are different in divers Places, tho' the End of them is much the fame in all; namely, to do Honour to the Memory of the Eastern Magi, whom they suppose to have been Kings. In France, one of the Courtiers is chofen King, whom the King himself, and the other Nobles, attend at an Entertainment. In Germany, they observe the fame Thing on this Day in Academies and Cities, where the Students and Citizens create one of themselves King, and provide a Magni

* In Gallia unus ex miniftris, &c.-Idem in Germania, &c. Hofpin. in Epiphan.

04

ficent

ficent Banquet for him, and give him the Attendance of a King, or a franger Gueft. Now this is anfwerable to that Custom of the Saturnalia, of Mafters making Banquets for their Servants, and waiting on them; and no doubt this Custom has in Part fprung from that.

Not many Years ago, this was a common Christmas Gambol in both our Universities; and it is ftill ufual in other Places of our Land, to give the Name of King or Queen to that Person, whofe extraordinary Luck hits upon that Part of the divided Cake, which is honour'd above the others, with a Bean in it.

But tho' this be generally the greatest of the Twelve, yet the others preceding are observed with Mirth and Jollity, generally to Excess. Was this Feafting confined within the Bounds of Decency and Moderation, and gave more Way than it does to the Exercises and the Religious Duties of the Seafon, it would have nothing in it immoral or finful. The keeping up of Friendship, and Love, and old Acquaintance, has nothing in it harmful; but the Misfortune is, Men upon that Bottom, act rather like Brutes than Men, and like Heathens than Chriftians; and the Prefervation of Friendship and Love, is nothing else but a Pretence for Drunkenness, and Rioting, and Wantonnefs. And fuch I am afraid hath been the Obfervation of the Christmas Holy-days,

fince the holiest Times of the Christian Church; and the Generality of Men have rather look'd upon them, as a * Time of Eating and Drinking, and Playing, than of returning Praifes and Thanksgivings to GOD, for the greatest Benefit he ever bestow'd upon the Sons of Men.

Gregory Nazianzen, in that excellent Oration of his upon Christmas-Day, fays, Let us not celebrate the Feast after an Earthly, but an Heavenly Manner; let not our Doors be crown'd; let not Dancing be encourag'd; let not the Cross-paths be adorned, the Eyes fed, nor the Ears delighted, &c. Let us not Feast to excess, nor be Drunk with Wine, &c. From this we may clearly fee, what has been the Custom in these Days. And in all Probability it has been much the fame among us, from the Beginning of Chriftianity: However fabulous that Story may be, taken Notice of by † Bishop Stilling fleet, from Hector Boethius, “That King "Arthur kept with his Nobles at York, a very prophane Christmas for ‡ thirteen Days toge"ther

キ

* Vide Bishop Blackall's Sermon on the Lawfulness and the right Manner of keeping Christmas and other Chriftian Festivals. + Origin. Britan. Stilling.

Christmas-Day is faid to be none of the twelve Days, but one of the twenty. For if it was added, it would make thirteen Days, which are the thirteen Days here mentioned. It is faid to be one of the twenty Days, because, as I imagine, it was rec

kon'd

"ther, and that fuch Jollity and Feafting then, "had its Original from him." But however thefe Words, if true, may be a Testimony of the too great Antiquity of the Abuse of this Festival; yet they will by no Means juftifie Buchannan's Comment upon them. For as the learned Bishop goes on," Buchannan is fo well 66 pleased with this notable Observation, that "He fets it down for good History, faying upon it, that the old Saturnalia were renew'd, only the Days increased, and Sa"turn's Name chang'd to Cefar's: For fays he, we call the Feaft Julia. But why should the Name of Saturn be changed into Cæfar's? "Was he worshipped for a GÓD among the British Chriftians, as Saturn was among the "old Pagans? But the Name Julia imports "it; by no Means. For Buchannan does not

66

prove, that this Name was ever used for "that Festival among the Britains; and the "Saxons, who brought in both the Name and "the Feast, give another * Reason for it."

kon'd among thofe twenty Days in which the Church forbad Fafting. For in the Laws of Canutus, it is order'd, || That no Man fhall faft from Christmas Day, till after the Octave of the Epiphany, except he do it out of Choice, or it be commanded him of the Prieft.

Atque ab ipfo natali Jefu Chrifti die ad octavam ad Epiphania lucem, jejunia nemo observato, nifi quidam judicio ac voluntate fecerit fua, aut id ei fuerit a facerdote imperatum. Seld. Analect. Lib. 2. P. 108.

* Vide Chap. Chrift. Candle.

Bu

Buchannan feems therefore to have a great deal more Malice than Truth on his Side. But however fuch Revellings, and Frolicks, and Extravagances, whether or not derived from the old Saturnalia, as are customary at this Season, do come very near to, if not exceed its Liberties. In particular, what commoner at this Seafon, than for Men to rife early in the Morning, that they may follow ftrong Drink, and continue untill Night, till Wine inflame them? As if CHRIST who came into the World to Save us, and was manifefted to deftroy the Works of the Devil; was to be honour'd with the very Works he came to destroy.

*

With fome, Christmas ends with the Twelve Days, but with the Generality of the Vulgar, not till Candlemas. Till then they continue Feasting, and are ambitious of keeping fome of their Christmas-Chear, and then are fond of getting quit of it. Durand tells us, They celebrated this Time with Joy, because the Incarnation of CHRIST was the Occafion of Joy to Angels and Men. But the lengthening of the Time from twelve to forty Days, feems to have been done out of Honour to the Virgin Mary's Lying-in: Under the old Law, the Time of Purification was forty Days, which

*Hanc Quadrageffimam cum gaudio celebramus, quia Christi incarnatio fuit gaudium angelorum & hominum. Durand. Lib. 6. G. 22.

1

was