Wednesday, January 23, 2013

Redeeming Holy Days from Pagan Lies: Textual Sources on Saturnalia

Saturnalia—References

A List of Notes and references in researching the relationship of Saturnalia and Christmas. This document may be modified many times as more sources are listed and corrected.

Seneca (ca. 4 BC – AD 65) Letters
Seneca complains that the "whole mob has let itself go in pleasures" (Epistles, XVIII.3)
Columella ( 4 – c 70 AD) De Re Rustica
De Re Rustica, III.14
Just a best day for planting vines, no mention of the festival of Saturnalia.
“There are about forty days of the spring planting, from the Ides of February up to the equinox; and of the autumn planting, from the Ides of October to the Calends of December.”
Petronius (c. 27 – 66 AD) Satyricon
Petronius wrote about a slave who laughed out loud and was asked if it was December yet (Satyricon, LVIII).

Volume 2. -- THE DINNER OF TRIMALCHIO Ch 58.

Martial (March 1, 40 AD – between 102 and 104 AD) Xenia and Apophoreta
Martial wrote Xenia and Apophoreta for the Saturnalia but the texts don't really help much because they are collections of witty sayings-jokebooks which he apparently hoped to sell during the Saturnalia festival.

Statius (c. 45 – c. 96 AD) Silvae
A description of the Saturnalia that Domitian held including games which opened with sweets, fruit and nuts showered on the crowd and featuring flights of flamingos released over Rome. Shows with fighting dwarves and female gladiators were illuminated, for the first time, into the night. He still could proclaim: 
"For how many years shall this festival abide! Never shall age destroy so holy a day! While the hills of Latium remain and father Tiber, while thy Rome stands and the Capitol thou hast restored to the world, it shall continue" (Silvae, I.6.98ff).


The Poem Itself: Kalendae Decembres:
Pliny the Younger (61 – ca. 112 AD) Letters
In a letter to Gallus, Pliny wrote that he preferred to stay away from Saturnalia in his room so that the servants wouldn't disturb him with their partying and he wouldn't interfere with their enjoyment of the festival. (Epistles, II.17.24).
Suetonius (c. 69 – c. 122 AD) Twelve Caesars
Augustus 75
“1 Festivals and holidays he celebrated lavishly as a rule, but sometimes only in a spirit of fun. On the Saturnalia, and at any other time when he took it into his head, he would now give gifts of clothing or gold and silver; again coins of every device, including old pieces of the kings and foreign money; another time nothing but hair cloth, sponges, pokers and tongs, and other such things under misleading names of double meaning. He used also at a dinner party to put up for auction lottery-tickets for articles of most unequal value, and paintings of which only the back was shown, thus by the caprice of fortune disappointing or filling to the full the expectations of the purchasers, requiring however that all the guests should take part in the bidding and share the loss or gain.”
Caligula 17
“1 He held four consulships, one from the Kalends of July for two months, a second from the Kalends of January for thirty days, a third up to the Ides of January, and the fourth until the seventh day before the Ides of the same month. Of all these only the last two were continuous. The third he assumed at Lugdunum without a colleague, not, as some think, through arrogance or disregard of precedent, but because at that distance from Rome he had been unable to get news of the death of the other consul just before the day of the Kalends. 2 He twice gave the people a largess of three hundred sesterces each, and twice a lavish banquet to the senate and the equestrian order, together with their wives and children. At the former of these he also distributed togas to the men, and to the women and children scarves of red and scarlet. Furthermore, to make a permanent addition to the public gaiety, he added a day to the Saturnalia, and called it Juvenalis.” [Note on Caligula's Juvenalis=>Juvenalia]
Catullus (ca. 84 BC – ca. 54 BC)  
Carmina (XIV) describes it as "the best of days,” but doesn't give any other useful information.

Lucian of Samosata (AD 120-180)
Lucian has the god Cronos (Saturn) say in his poem, Saturnalia:
“Cro. Of course! ultra vires; these are not mine to give. So do not sulk at being refused; ask Zeus for them; he will be in authority again soon enough. Mine is a limited monarchy, you see. To begin with, it only lasts a week; that over, I am a private person, just a man in the street. Secondly, during my week the serious is barred; no business allowed. 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,--such are the functions over which I preside. But the great things, wealth and gold and such, Zeus distributes as he will.”
ὁρᾷς; οὐ κατ᾽ ἐμὲ τοῦτο ᾔτησας: οὐ γὰρ ἐμὸν διανέμειν τὰ τοιαῦτα. ὥστε μὴ ἄχθου, εἰ ἀτυχήσειας αὐτῶν, ἀλλ᾽ αἴτει παρὰ τοῦ Διός, ὁπόταν εἰς ἐκεῖνον ἡ ἀρχὴ περιέλθῃ μετ᾽ ὀλίγον. ἐγὼ δ᾽ ἐπὶ ῥητοῖς παραλαμβάνω τὴν δυναστείαν: ἑπτὰ μὲν ἡμερῶν ἡ πᾶσα βασιλεία, καὶ ἢν ἐκπρόθεσμος τούτων γένωμαι, ἰδιώτης εὐθύς εἰμι καὶ τοῦ πολλοῦ δήμου εἷς: ἐν αὐταῖς δὲ ταῖς ἑπτὰ σπουδαῖον μὲν οὐδὲν οὐδὲ ἀγοραῖον διοικήσασθαί μοι συγκεχώρηται, πίνειν δὲ καὶ μεθύειν καὶ βοᾶν καὶ παίζειν καὶ κυβεύειν καὶ ἄρχοντας καθιστάναι καὶ τοὺς οἰκέτας εὐωχεῖν καὶ γυμνὸν ᾄδειν καὶ κροτεῖν ὑποτρέμοντα, ἐνίοτε δὲ καὶ ἐς ὕδωρ ψυχρὸν ἐπὶ κεφαλὴν ὠθεῖσθαι ἀσβόλῳ κεχρισμένον τὸ πρόσωπον, ταῦτα ἐφεῖταί μοι ποιεῖν. τὰ μεγάλα δὲ ἐκεῖνα, τὸν πλοῦτον καὶ τὸ χρυσίον, ὁ Ζεὺς διαδίδωσιν οἷς ἂν ἐθέλῃ.

Aulus Gellius (ca. 125 – after 180 AD) Attic Nights
Philosophers celebrating Saturnalia by playing knowledge and philosophy games, a laurel wreath goes to the one who answers rightly. (Attic Nights, XVIII.2).

Laurel wreaths in Greece were given to victors of all kinds of games, from Olympic to the October Invictus games and were not unique to Rome, or Saturnalia. 1 Cor. 9:25 uses the term “wreath” in this same sense, though many English versions translate it “crown.” http://en.wikipedia.org/wiki/Laurel_wreath .

The term Lord of Misrule is applied to this text by Christmas revisionists, though the term actually comes from elsewhere/when. The term “misrule” is found at its earliest in late 14th C England.

Sermon of Asterius (350-410) used as proof of lord of misrule from 400 AD, no evidence http://www.earlychristianwritings.com/fathers/asterius_04_sermon4.html

James Fazer (The Golden Bough) re-interpreted this latter concept of the Lord of Misrule into a man who offered himself as a sacrifice. This creates the anachronism based on the false claim that the Lord of Misrule precedes Christ and is the figure from which the death of Christ was stolen.


Cassius Dio (c. 150 – 235 AD)  
Roman History 59.6
Caligula extended Saturnalia to five full days when he came to the throne. Whether the days were kept to five the next or following years is not stated.

Roman History LX.25.8 
“In the case of the Saturnalia he restored the fifth day, which had been designated by Gaius but later abolished.”
We find that Caligula's extension did not remain. Claudius re-enacts the extension to the fifth day.

Roman History LX.19.3
 Aulus Plautius couldn't get his troops to invade Britain. But when a former slave sent by Claudius dressed up as a leader 
“but suddenly shouted with one accord the well-known cry, 'Io Saturnalia' (for at the festival of Saturn the slaves don their masters' dress and old festival), and at once right willingly followed.”

Macrobius (flourished during 5th century AD) Saturnalia
(I.10.24), by celebration of the Sigillaria, so named for the small earthenware figurines that were sold then.

Macrobius, (I.10.2). The original day now was given over to the Opalia, honoring Macrobius (I.10.20),
Macrobius (I.10.18), the celebrants shouted Io, Saturnalia at a riotous feast in the temple.
The following is from Tom Schmidt's post, no longer available at chronicon.net, but available in the internet arcive:   

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The Origins of Saturnalia and Christmas Posted on December 17, 2010:
 
I was inspired to look at an English translation of Macrobius’s Saturnalia after reading Roger Pearse’s post that mentioned that Macrobius claimed that an infant was presented on the winter solstice as a representation of the Sun.  Saturnalia was a Roman feast which occurred in middle or late December, and many have tried to draw ties between this feast and the institution of the date of Christmas.

The Saturnalia by Macrobius (wrote early 5th century) is really a dinner conversation by several interlocutors that is set during the festival Saturnalia. The lengthy dialogue covers all manner of Roman culture and the festival of Saturnalia is only one of the many, many topics. The translation I used is the one by Percival Vaughn Davies published in 1969 by Columbia University press. Loeb just came out with the only other translation; it uses a superior text and I assume has better editors. The Davies translation does not even include quotation marks!

In this work there are some very good, but lengthy quotes about the origins of Saturnalia and its customs and dates, so I will publish it all in two or three blog posts.

We begin in Saturnalia 1.7.18 which discusses the origins of the festival:
[18]…The laws of religion, he said, allow me to disclose the origin of the festival of the Saturnalia so far as the account of its origin is a matter of mythology or is made known to all by the physicists…
In the omitted section Macrobius discusses, through an interlocutor, how Saturn and Janus coreigned in Italy.
[24] It was during their reign that Saturn suddenly disappeared, and Janus then devised means to add to his honors. First he gave the name Saturnia to all the land which acknowledged his rule; and then he built an altar, instituting rites as to a god and calling these rites the Saturnalia—a fact which goes to show how very much older the festival is than the city of Rome. And it was because Saturn had improved the conditions of life that, by order of Janus, religious honors were paid to him, as his effigy indicates, which received the additional attribute of a sickle, the symbol of harvest.
[25] Saturn is credited with the invention of the art of grafting, with the cultivation of fruit trees, and with instructing men in everything that belongs to the fertilizing of the fields. Furthermore, at Cyrene his worshipers, when they offer sacrifice to him, crown themselves with fresh figs and present each other with cakes, for they hold that he discovered honey and fruits. Moreover, at Rome men call him “Sterculius,” as having been the first to fertilize the fields with dung (stercus). [26] His reign is said to have been a time of great happiness, both on account of the universal plenty that then prevailed and because as yet there was no division into bond and free—as one may gather from the complete license enjoyed by slaves at the Saturnalia.
Then Macrobius adds a second tradition about the origins of the festival:
[27] Another tradition accounts for the Saturnalia as follows. Hercules is said to have left men behind him in Italy, either (as certain authorities hold) because he was angry with them for neglecting to watch over his herds or (as some suppose), deliberately, to protect his altar and temple from attacks. Harassed by brigands, these men occupied a high hill and called themselves Saturnians, from the name which the hill too used previously to bear, and, conscious of the protection afforded to them by the name of Saturn and by the awe which the god inspired, they are said to have instituted the Saturnalia, to the end that the very observance of the festival thus proclaimed might bring the uncouth minds of their neighbors to show a greater respect for the worship of the god.
Macrobius then adds a third account:
[28] I am aware too of the account given by Varro of the origin of the Saturnalia. The Pelasgians, he says, when they were driven from their homes, made for various lands, but most of them flocked to Dodona and, doubtful where to settle, consulted the oracle. They received this reply: “Go ye in search of the land of the Sicels and the Aborigines, a land, sacred to Saturn, even Cotyle, where floateth an island. Mingle with these people and then send a tenth to Phoebus and offer heads to Hades and a man to the Father.”8 Such was the response which they received, and after many wanderings they came to Latium, where in the lake of Cutilia they found a floating9 island, [29] for there was a large expanse of turf—perhaps solidified mud or perhaps an accumulation of marsh land with brushwood and trees forming a luxuriant wood—and it was drifting through the water by the movement of the waves in such a way as to win credence even for the tale of Delos, the island which, for all its lofty hills and wide plains, used to journey through the seas from place to place. [30] The discovery of this marvel showed the Pelasgians that here was the home foretold for them. And, after having driven out the Sicilian inhabitants, they took possession of the land, dedicating a tenth of the spoil to Apollo, in accordance with the response given by the oracle, and raising a little shrine to Dis and an altar to Saturn, whose festival they named the Saturnalia.
[31] For many years they thought to propitiate Dis with human heads and Saturn with the sacrifice of men, since the oracle had bidden them: “Offer heads to Hades and a man (xa) to the Father.” But later, the story goes, Hercules, returning through Italy with the herds of Geryon, persuaded their descendants to replace these unholy sacrifices with others of good omen, by offering to Dis little masks cleverly fashioned to represent the human face, instead of human heads, and by honoring the altars of Saturn with lighted candles instead of with the blood of a man; for the word (porta means “lights” as well as “a man.” [32] This is the origin of the custom of sending round wax tapers during the Saturnalia, although others think that the practice is derived simply from the fact that it was in the reign of Saturn that we made our way, as though to the light, from a rude and gloomy existence to a knowledge of the liberal arts. [33] I should add, however, that I have found it written that, since many through greed made the Saturnalia an excuse to solicit and demand gifts from their clients, a practice which bore heavily on those of more slender means, one Publicius, a tribune, proposed to the people that no one should send anything but wax tapers to one richer than himself.
Here another interlocutor interrupts and talks about different traditions that were added at a later time:
[34] I find, Praetextatus, interposed Albinus Caecina, a substituted sacrifice, such as that which you have just mentioned, made in later times at the rites of the Compitalia, when games used to be held at crossroads throughout the city, that is to say, on the restoration of these games by Tarquinius Superbus, in honor of the Lares and of Mania, in accordance with an oracle of Apollo. For that oracle ordained that offering should be made “for heads with heads,” [35] and for some time the ritual required the sacrifice of boys to the goddess Mania, the mother of the Lares, to insure the safety of the family. But after the expulsion of Tarquinius, Junius Brutus, as consul, determined to change the nature of the sacrificial rite. By his order heads of garlic arid poppies were used at the rite, so that the oracle was obeyed, in so far as it had prescribed “heads,” and a criminal and unholy sacrifice was discarded.10 It also became the practice to avert any peril that threatened a particular family by hanging up woolen11 images before the door of the house. As for the games themselves, they were customarily called “Compitalia” from the crossroads (compita) at which they were held. But I interrupted you. Pray go on.
Then Macrobius’s main interlocutor for this section continues with his conclusion:
[36] You have referred, said Praetextatus, to a parallel instance of a change for the better in the ritual of a sacrifice. The point is well taken and well timed. But from the reasons adduced touching the origin of the Saturnalia it appears that the festival is of greater antiquity than the city of Rome, for in fact Lucius Accius” in his Annals says that its regular observance began in Greece before the foundation of Rome. [37] Here are the lines:
In most of Greece, and above all at Athens, men celebrate in honor of Saturn a festival which they always call the festival of Cronos. The day is kept a holiday, and in country and in town all usually hold joyful feasts, at which each man waits on his own slaves. And so it is with us. Thus from Greece that custom has been handed down, and slaves dine with their masters at that time.
So, lots of traditions about the origin of the festival of Saturnalia, but none of them seem to have to do with the birth of anyone.-----

This next is from Tom Schmidt's post no longer available at Chonicon.net, but available at the Internet archive

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The dates of Saturnalia (and Sigillaria!) and Christmas
Posted on December 18, 2010

Yesterday we looked at Macrobius’s account of the origin of the Festival of Saturnalia to see if it’s origins influenced Christmas, as some claim.  Macrobius gave several different stories and none of them seem to have anything to do with the birth of anyone. Now Saturnalia occurred in the month of December, but did it occur on December 25, or as the Romans would say Eight days before the Kalends of January?

the following is taken from Saturnalia Book 1.10.1-23 and I give the entire chapter, but I will bold the most important parts. This is taken from the Davies translation (1969).
[ 1 ] But to return to our account of the Saturnalia. It was held to an offense against religion to begin a war at the time of the Saturnalia, and to punish a criminal during the days of the festival called for an act of atonement. [2] Our ancestors restricted the Saturnalia to a single day, the fourteenth before the Kalends of January, but, after Gaius Caesar had added two days to December, the day on which the festival was held became the sixteenth before the Kalends of January, with the result that, since the exact day was not commonly known—some observing the addition which Caesar had made to the calendar and others following the old usage —the festival came to be regarded as lasting for more days than one.
And yet in fact among the men of old time there were some who supposed that the Saturnalia lasted for seven days (if one may use the word “suppose” of something which has the support of competent authorities); [3] for Novius, that excellent writer of Atellan plays, says: “Long awaited they come, the seven days of the Saturnalia” [Ribbeck, II, 328]; and Mummius too, who, after Novius and Pomponius, restored the long-neglected Atellan to favor, says: “Of the many excellent institutions of our ancestors this is the best—that they made the seven days of the Saturnalia begin when the weather is coldest” [Ribbeck, II, 332].
[4] Mallius, however, says that the men who, as I have already related, had found protection in the name of Saturn and in the awe which he inspired, ordained a three-day festival in honor of the god, calling it the Saturnalia, and that it was on the authority of this belief that Augustus, in his laws for the administration of justice, ordered the three days to be kept as rest days.
[5] Masurius and others believed that the Saturnalia were held on one day, the fourteenth day before the Kalends of January, and their opinion is corroborated by Fenestella when he says that the virgin Aemilia was condemned on the fifteenth day before the Kalends of January; for, had that day been a day on which the festival of the Saturnalia was being celebrated, she could not by any means have been called on to plead, [6] and he adds that “the day was the day which preceded the Saturnalia,” and then goes on to say that “on the day after that, namely, the thirteenth day before the Kalends of January, the virgin Licinia was to plead,” thereby making it clear that the thirteenth day too was not a festival.
[ 7 ] On the twelfth day before the Kalends of January there is a rest day in honor of the goddess Angeronia, to whom the pontiffs offer sacrifice in the chapel of Volupia. According to Verrius Flac-cus, this goddess is called Angeronia because, duly propitiated, she banishes anxiety (angores) and mental distress. [8] Masurius adds that an image of this goddess, with the mouth bound up and sealed,1 is placed on the altar of Volupia, because all who conceal their pain and care find, thanks to their endurance, great joy (voluptas) at last. [9] According to Julius Modestus, however, sacrifices are offered to Angeronia because, pursuant to the fulfillment of a vow, she delivered the Roman people from the disease known as the quinsy (angina).
[10] The eleventh day before the Kalends of January is a rest day in honor of the Lares, for whom the praetor Aemilius Regillus in the war against Antiochus solemnly promised to provide a temple in the Campus Martius.
[11] The tenth day before the Kalends is a rest day in honor of Jupiter, called the Larentinalia. I should like to say something of this day, and here are the beliefs generally held about it.
[12] In the reign of Ancus, they say, a sacristan of the temple of Hercules, having nothing to do during the rest day challenged the god to a game of dice, throwing for both players himself, and the stake for which they played was a dinner and the company of a courtesan. [13] Hercules won, and so the sacristan shut up Acca Larentia in the temple (she was the most notable courtesan of the time) and the dinner with her. Next day the woman let it be known that the god as a reward for her favors had bidden her take advantage of the first opportunity that came to her on her way home. [ 14] It so happened that, after she had left the temple, one Carutius, captivated by her beauty, accosted her, and in compliance with his wishes she married him. On her husband’s death all his estate came into her hands, and, when she died, she named the Roman people her heir. [15] Ancus therefore had her buried in the Velabrum, the most frequented part of the city, and a yearly rite was instituted in her honor, at which sacrifice was offered by a priest to her departed spirit—the rest day being dedicated to Jupiter because it was believed of old that souls are given by him and are given back to him again after death. [16] Cato, however, says that Larentia, enriched by the profits of her profession, left lands known as the Turacian, Semurian, Lintirian, and Solinian lands to the Roman people after her death and was therefore deemed worthy of a splendid tomb and the honor of an annual service of remembrance. [17] But Macer, in the first Book of his Histories, maintains that Acca Larentia was the wife of Faustulus and the nurse of Romulus and Remus and that in the reign of Romulus she married a weajthy Etruscan named Carutius, succeeded to her husband’s wealth as his heir, and afterward left it to her foster child Romulus, who dutifully appointed a memorial service and a festival in her honor.
[18] One can infer, then, from all that has been said, that the Saturnalia lasted but one day and was held only on the fourteenth day before the Kalends of January; it was on this day alone that the shout of “Io Saturnalia” would be raised, in the temple of Saturn, at a riotous feast. Now, however, during the celebration of the Saturnalia, this day is allotted to the festival of the Opalia, although the day was first assigned to Saturn and Ops in common.
[19] Men believed that the goddess Ops was the wife of Saturn and that both the Saturnalia and the jOpalia are held in this month of December because the produce of the fields and orchards are thought to be the discovery of these two deities, who, when men have gathered in the fruits of the earth, are worshiped therefore as the givers of a more civilized life. [20] Some too are of the opinion that Saturn and Ops represent heaven and earth, the name Saturn being derived from the word for growth from seed (satus), since such growth is the gift of heaven, and the name Ops being identified with earth, either because it is by her bounty (ops) that life is nourished or because the name comes from the toil (opus) which is needed to bring forth the fruits of trees and fields. [21] When men make prayer to Ops they sit and are careful to touch the earth, signifying thereby that the earth is the very mother of mortals and is to be approached as such.
[22] Philochorus says that Cecrops was the first to build, in Attica, an altar to Saturn and Ops, worshiping these deities as Jupiter and Earth, and to ordain that, when crops and fruits had been garnered, the head of a household everywhere should eat thereof in company with the slaves with whom he had borne the toil of cultivating the land, for it was well pleasing to the god that honor should be paid to the slaves in consideration of their labor. And that is why we follow the practice of a foreign land and offer sacrifice to Saturn with the head uncovered.
[23] I think that we have now given abundant proof that the festival of the Saturnalia used to be celebrated on only one day, the fourteenth before the Kalends of January, but that it was afterward prolonged to last three days: first, in consequence of the days which Caesar added to the month of December, and then in pursuance of an edict of Augustus which prescribed a series of three rest days for the Saturnalia. The festival therefore begins on the sixteenth day before the Kalends of January and ends on the fourteenth, which used to be the only day of its celebration.5 [24] However, the addition of the feast of the Sigillaria has extended the time of general excitement and religious rejoicing to seven days.
Macrobius does an excellent job summarizing authorities that were available to him, most of which I think have been lost. His conclusion is quite clear, Saturnalia originally was one day and occurred on the 14th day before the Kalends January, but when Caesar altered the calendar it was extended to three days and started on the 16th, later a new Festival of Sigillaria extended the celebrations to complete seven days, meaning that the Festival ended on either the 10th or ninth day before the Kalends of January depending on how we count. Of course neither of these days fall on the eighth day before the Kalends of January, that is December 25.

And to make all things complete, does the Festival of Sigillaria have anything to do with Christmas?  Not really:
I must now deal briefly with the Sigillaria, for I would not have you think that I spoke of a matter calling for a smile rather than reverence.
[47] Epicadus relates that Hercules after killing Geryon drove his herds in triumph through Italy and from a bridge (now known as the Sublician Bridge), which had been built for the occasion, cast into the river a number of human figures equal to the number of the comrades he had chanced to lose on his journey, his object being to ensure that these figures might be carried by the current to the sea and so, as it were, to restore to their ancestral homes the bodies of the dead.8 This is said to have been the origin of the practice, which has persisted, of including the making of such figures in a religious rite. [48] In my opinion, however, a truer account of the origin of this practice is that which, I remember, I recently recalled,” namely, that, when the Pelasgians learned, by a happier interpretation of the words, that “heads” meant heads of clay not heads of living men and came to understand that φωτος meant “of a light” as well as “of a man,” they began to kindle wax tapers in honor of Saturn, in preference to their former ritual, and to carry little masks to the chapel of Dis, which adjoins the altar of Saturn, instead of human heads. [49] Thence arose the traditional custom of sending round wax tapers at the Saturnalia and of making and selling little figures of clay for men to offer to Saturn, on behalf of Dis, as an act of propitiation for themselves and their families. [50] So it is that the regular use of such articles of trade begins at the Saturnalia and lasts for seven days. These days, in consequence, are only rest days (feriatos), not all of them are festivals. For we have shown that the day in the middle, namely the thirteenth day before the Kalends of January,10 was a day for legal business; and this has been attested by other statements made by those who have given a fuller account of the arrangement of the year, months, and days, and of the regulation of the calendar by Gaius Caesar.-Saturnalia 1.11.46-50
One wonders why people made such claims about the Festival of Saturnalia when it clearly has nothing to do with Christmas.
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This next is Tom Schimdt's third post of sources on the issue available only at the Internet arcive

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Christmas, the Winter Solstice, and the birth of the Sun 
 Posted on December 19, 2010 
 
Two days ago we talked about the origins of Saturnalia and yesterday we talked about the date on which it was celebrated, in both cases there seems to be no relation between Saturnalia and Christmas.

Far more interesting, however, is the correlation between Christmas and the birth of the Sun, we resume reading Macrobius’s Saturnalia Book 1.18.2, where the conversation attempts to define which God is exactly the God of the Sun, or the Sun God:
[2 ] You must bear in mind, replied Vettius, that the company of poets in their stories about the gods usually borrow the elements of these stories from the secret places of philosophy; certainly it is not empty superstition but divine reason that makes them relate almost all the gods—at any rate the celestial gods—to the sun.
Correlating all God’s to the Sun isn’t really that helpful, but as we will see he’s not kidding, this begins the same chapter section 7:
[7] I first maintained that Apollo is to be identified with the sun, and I afterward explained that Liber Pater is himself Apollo; and so there can be no doubt but that the sun and Liber Pater are to be regarded as manifestations of the same deity. Nevertheless the point shall be established distinctly by yet clearer proofs. [8] In the performance of sacred rites a mysterious rule of religion ordains that the sun shall be called Apollo when it is in the upper hemisphere, that is to say, by day, and be held to be Dionysus, or Liber Pater, when it is in the lower hemisphere, that is to say, at night. [9] Likewise, statues of Liber Pater represent him sometimes as a child and sometimes as a young man; again, as a man with a beard and also as an old man, as for example the statue of the god which the Greeks call Bassareus and Briseus, and that which in Campania the Neapolitans worship under the name Hebon. [10] These differences in age have reference to the sun, for at the winter solstice the sun would seem to be a little child, like that which the Egyptians bring forth from a shrine on an appointed day, since the day is then at its shortest and the god is accordingly shown as a tiny infant.” Afterward, however, as the days go on and lengthen, the sun at the spring equinox acquires strength in a way comparable to growth to adolescence, and so the god is given the appearance of a young man. Subsequently, he is represented in full maturity, with a beard, at the summer solstice, when the sun’s growth is completed. After that, the days shorten, as though with the approach of his old age—hence the fourth of the figures by which the god is portrayed.
So as it turns out, in Egypt in the 4/5th centuries the sun god, whoever that may be, was portrayed as an infant on the Solstice.   Whether this predates December 25 the date as given by Hippolytus in 202-211AD remains unclear.
Macrobius continues to identify other gods with the sun  as well as the 12 signs of the Zodiac in  Saturnalia 1.21.12:
This is their sign for Osiris, and by it they indicate that this god is the sun, which with royal power looks down upon the world from on high. And indeed in ancient usage the sun is called the eye of Jupiter.
[13] Among the Egyptians Apollo (and he is the sun) is called Horus —whence the name “hours” (horae) has been given to 24 divisions which make up a day and a night and to the  four seasons [ὥραι] which together complete the cycle of the year [14] It has also been a practice of the Egyptians, when they wish to dedicate a statue of the sun under its own name, to represent it with the head shaved except on the right side, where the hair is allowed to remain. The hair that is kept shows that the sun In never hidden from the world of nature, and the retention of the roots after the locks have been sure indicates that it is an essential property of the song even when it is invisible to us, to reappear like those locks. [15] This same attribute of a half-shorn head is also a symbol of the time when the light is reduced and when the sun, as though shorn of its growth and with a mere stubble, so to speak, remaining, comes to the shortest day (which the men of old called the winter solstice, using the word bruma for winter, from the shortness of the day, as though to say “short day.” But when the sun rises again from its narrow retreat, it reaches out to the summer hemisphere, growing in strength as though by a process of birth, and it is believed to have come then into its own realm. [ 16] That is why, among the signs of the zodiac, the Egyptians have dedicated an animal, the lion, in that part of the heavens where in its yearly course the sun’s powerful heat is hottest. And the Sign of the Lion there they call “The House of the Sun,” because a lion seems to derive its essential qualities from the natural properties of the sun. [17] For, in the first place, the lion by its energy and ardor surpasses other animals as the sun surpasses the rest of the stars. And then, just as a lion’s strength is in its breast and in the font part of its body, but its hinder limbs are weaker, so the might of the sun grows more powerful from the first part of the day up to noon or from the first part of the year, that is from the spring, ro summer; but afterward the sun grows weaker, as it declines to its setting (which would seem to be the hinder part of the day) or to the winter (the hinder part of the year). And the lion, too, always gazes with open fiery eyes, just as the sun regards the earth with the continuous and unwearied gaze of its open fiery eye.
[18] Again, not only the Lion, but every one of the signs of the zodiac as well, may properly be related to natural attributes of the sun. To begin with the Ram: the affinity here is well marked, for throughout the six winter months a ram…
So in the fourth and fifth centuries many gods were associated with the Sun and in Egypt the Sun was shown as an infant on the winter solstice, (December 25 was thought of as the winter solstice even though it may not have actually fallen on that date specifically).  “Bruma” or “Brumalia” is another name for the winter solstice, Roger Pearse has an excellent blog post here and here about this and its relationship to Christmas.

But turning back to the idea that the sun was born on the winter solstice and its influence on Christmas; is there any evidence that the birth of the Sun was celebrated on the winter solstice before 202-211 AD (when Hippolytus first marked the birth of Jesus as December 25)?

Not that I can find, the closest is an inscription dated to 275 AD in Inscriptiones Latinae Selectae by Hermann Dessau 1969 (I have not checked this, I read it in “Toward the Origins of Christmas” by Susan Roll).  The inscription apparently marks Emperor Aurelian’s attempts to subordinate all God’s under Sol (the Sun) and declares December 25 as the birth of this god.

I really would like to get a hold of a copy of this inscription (e-mail me or leave a comment if you have access), but for now it is obvious that this decree was issued more than 50 years after Hippolytus wrote, and that the reason for first establishing the birth of Jesus on December 25 was not because of this decree.  Indeed, the real reason December 25 was chosen has to do with the date of the Passover, which you can read about here.

----- Thus far Tom C. Schmidt's posts on Saturnalia.

Church Fathers:


Tertullian: (c. 160 – c. 225 AD) Carthage Africa
Apology 42
We sail with you, and fight with you, and till the ground with you; and in like manner we unite with you in your traffickings—even in the various arts we make public property of our works for your benefit. How it is we seem useless in your ordinary business, living with you and by you as we do, I am not able to understand. But if I do not frequent your religious ceremonies, I am still on the sacred day a man. I do not at the Saturnalia bathe myself at dawn, that I may not lose both day and night; yet I bathe at a decent and healthful hour, which preserves me both in heat and blood. I can be rigid and pallid like you after ablution when I am dead. I do not recline in public at the feast of Bacchus, after the manner of the beast-fighters at their final banquet. Yet of your resources I partake, wherever I may chance to eat.
Idolatry
Chapter X.—Of Schoolmasters and Their Difficulties.
Chapter XIV.—Of Blasphemy. One of St. Paul’s Sayings.
Chrysostom, (347–407) Constantinople.


Gregory of Nyassa, (c. 335 – c. 395) Asia Minor
Letter to Eusebius writes some on the relation of Christmas to Solstice.

Leo the Great, (c. 391 or 400 – 10 November 461) Rome 
Sermon 27
The Golden Bough, by Sir James G. Frazer

Chapter 58. Human Scapegoats in Classical Antiquity
  1. The Roman Saturnalia

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Saturday, January 12, 2013

Redeeming Holy Days from Pagan Lies — Pagan Solstice Celebrations 3

Did Christianity Steal the Date of Pagan Winter Solstice Celebrations?

Part 3: The Mis-Use of Roman Sources: Saturnalia

In these articles we have seen the texts from the early Christians that show their reasons why they calculated particular dates for the Incarnation and Birth of Christ. These dates were based on the Passover texts. Even their calculation for the dates of the Creation of the universe centered on the Crucifixion and Resurrection of Christ at the Passover.

We have already dealt with the actual historical documents concerning Juvenalia and Sol Invictus. The two other pagan Roman festivals typically claimed as sources for Christmas include Saturnalia and Brumalia. Brumalia was more properly the Winter Solstice.

Saturnalia


Saturnalia is often talked about as if it were the same as Brumalia. And especially with reference to Christmas, these two occasions are also blended together with other hypothetical and real unrelated pagan festivals from various cultures.

Here we are going to separate Saturnalia from Brumalia. The reason for this is simple, they are not the same thing. Though there are some ancient documents that speak about these two occasions as happening at the same general time of the year, there is considerable variation in the ancient texts as to when Saturnalia could actually be celebrated.

Often the claims are that Saturnalia is the origin for Christmas caroling, gift giving, Christmas lights, and even the notion of celebrating the birth of a particular child.

What was Saturnalia?

One of the problems in describing Saturnalia is that there is no single ancient Roman document that describes the festival fully. The closest and fullest description comes from the 5th century A.D. by the hand of Macrobius in his work titled Saturnalia.

Of course, by the 5th century the dates for the Christmas celebration had long been established. So, while the modern claim that Christmas had been moved to December 25th in order to suppress or "baptize" the Saturnalia celebration is without any merit, there are these other aspects of the Saturnalia celebration that modern Christmas revisionists claim the Church stole from the pagan festival.

Saturnalia was a festival dedicated to honoring the pagan god Saturn. In Greece the name of Saturn was Kronos. Very often there are claims that the festival involved the celebration of a special birth. T.C. Schmidt has posted extensive quotations from Macrobius' (5th Century AD) book titled Saturnalia. The quotations concern the nature and origin and history of the festival of Saturnalia.

From the quotations of Macrobius it becomes apparent that the Romans did not have consistent stories about the origin or the dating of the festival. Macrobius outlined four different traditions for the origin:
  1. The first tradition claims that the festival was instituted by Janus so that humans would honor their ruler Saturn (who had disappeared) for the gifts Saturn gave to humans: arboriculture, fertilizer, using symbols of Saturn's effigy holding the sickle (1.7.24-26)
  2. Another tradition says the festival was instituted by men Hercules left behind on Saturn hill. In this version the festival was created to help men be respectful of gods. (1.7.27)
  3. A third tradition claims a different geographic origin, that the festival was instituted by the Pelasgians who had migrated into Sicily at the oracle. In this tradition the festival was made to honor and thank Saturn, Dis, and Apollo. This tradition claims that at the festival people originally offered human sacrifices, but Hercules came and convinced them to make masks and burn candles in stead of the human sacrifices. In this particular tradition it is claimed that people of position and power demanded gifts, for a while, from the poor during the festival. (1.7.28-33)
  4. The last listed tradition says the festival was instituted in Greece further back and adopted by Rome. "The day is kept a holiday, and in country and in town all usually hold joyful feasts, at which each man waits on his own slaves." (1.7.36-37)
Macrobius recorded these four variants on the origin of the festival, but none of them had to do with the birth of a child or the celebration of an infant.

Notice that #3 lists the tradition of using candles and gift giving. #4 brings in feasts and master/slave role reversal.

The implication in the modern revisionists is that Christianity is so un-original:
  1. that it could have no other real reason than stealing from Saturnalia as justification for using light to celebrate "the true Light which gives light to every man coming into the world." Certainly nothing more ancient than Roman Saturnalia, like Isaiah 60 or a separate tradition at that same time of the year like the Feast of Dedication/Chanukah (John 10:22) from the period of the Maccabees;
  2. that without Saturnalia Christians could not possibly conceive of  giving gifts in honor of the Christ Child, like the Wise Men at Christmas time (Matthew 2); or 
  3. that the poverty of the incarnation of the Son of God, the King of Creation to serve poor sinners could not be the example for having a 19th century Anglican carol about a 10th century Bohemian king serve the poor.
No, they say, Christians must have imitated these things from the Saturnalia festival.

When Was Saturnalia?

Macrobius wrote in Book 1 chapter 10 [23-24] of his Saturnalia:
Saturnalia used to be celebrated on only one day, the fourteenth before the Kalends of January [=19th Dec.], but that it was afterward prolonged to last three days: first, in consequence of the days which Caesar added to the month of December, and then in pursuance of an edict of Augustus which prescribed a series of three rest days for the Saturnalia. The festival therefore begins on the sixteenth day before the Kalends of January [=17th Dec.] and ends on the fourteenth [=19th Dec.], which used to be the only day of its celebration. However, the addition of the feast of the Sigillaria has extended the time of general excitement and religious rejoicing to seven days. …
In the paragraphs preceding this quotation Macrobius lists sources, quotations, and dates for the various claims about when the Saturnalia was celebrated and for how long. T.C. Schmidt posted the entire chapter and put the date information in bold print so that the reader can see uncertainty of dates associated with this celebration. Schmidt wrote:
Macrobius does an excellent job summarizing authorities that were available to him, most of which I think have been lost. His conclusion is quite clear, Saturnalia originally was one day and occurred on the 14th day before the Kalends January, but when Caesar altered the calendar it was extended to three days and started on the 16th, later a new Festival of Sigillaria extended the celebrations to complete seven days, meaning that the Festival ended on either the 10th or ninth day before the Kalends of January depending on how we count. Of course neither of these days fall on the eighth day before the Kalends of January, that is December 25.

 The information from Macrobius is the most thorough. None of the more ancient sources contradict him. In fact, what we have of the ancient sources that speak of dates merely confirm what Macrobius wrote.

Based on Macrobiu as well as other ancient Roman sources, the date of Christmas has nothing to do with the dating of Saturnalia.

Sigillaria


Similarly Macrobius Saturnalia 1.11.46-50 discusses the Sigillaria--a festival that involves the purchase and giving of little human figures and candles. The fact that little figurines were used in this pagan Roman festival is the basis for the claim that Christians stole this idea to make their own Nativity Sets. This festival, Sigillaria, seems to have been a market day rather than a religious feast, but is closely associated with Saturnalia. And there too, the date has nothing to do with the dates chosen by the early Church for Christmas. [full text from Schmid's article]


I must now deal briefly with the Sigillaria, for I would not have you think that I spoke of a matter calling for a smile rather than reverence.
[47] Epicadus relates that Hercules after killing Geryon drove his herds in triumph through Italy and from a bridge (now known as the Sublician Bridge), which had been built for the occasion, cast into the river a number of human figures equal to the number of the comrades he had chanced to lose on his journey, his object being to ensure that these figures might be carried by the current to the sea and so, as it were, to restore to their ancestral homes the bodies of the dead.8 This is said to have been the origin of the practice, which has persisted, of including the making of such figures in a religious rite. [48] In my opinion, however, a truer account of the origin of this practice is that which, I remember, I recently recalled,” namely, that, when the Pelasgians learned, by a happier interpretation of the words, that “heads” meant heads of clay not heads of living men and came to understand that φωτος meant “of a light” as well as “of a man,” they began to kindle wax tapers in honor of Saturn, in preference to their former ritual, and to carry little masks to the chapel of Dis, which adjoins the altar of Saturn, instead of human heads. [49] Thence arose the traditional custom of sending round wax tapers at the Saturnalia and of making and selling little figures of clay for men to offer to Saturn, on behalf of Dis, as an act of propitiation for themselves and their families. [50] So it is that the regular use of such articles of trade begins at the Saturnalia and lasts for seven days. These days, in consequence, are only rest days (feriatos), not all of them are festivals. For we have shown that the day in the middle, namely the thirteenth day before the Kalends of January, was a day for legal business; and this has been attested by other statements made by those who have given a fuller account of the arrangement of the year, months, and days, and of the regulation of the calendar by Gaius Caesar.-Saturnalia 1.11.46-50
 Again, not December 25th nor January 6th. And, the claim is often made that Christians imitated this creation of small figures by creating Nativity Sets.

All art must have begun at Rome.

It seems most likely that it was St. Francis of Asisi who introduced the Nativity Scene, in about 1223 A.D. Not really a date that had anything to do with ancient Roman history.

The readers should be able to see at this point that it doesn't matter what or which Christian tradition is under discussion. Any superficial similarity with any pagan practice will be used as conclusive proof that Christians stole such a practice and therefore Christianity is a hollow shell of a religion.
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Monday, December 17, 2012

Redeeming Holy Days from Pagan Lies — Pagan Solstice Celebrations 2

Did Christianity Steal the Date of Pagan Winter Solstice Celebrations?

Part 2: The Mis-Use of Roman Records-Juvenalia

When modern critics of Christian Christmas make claims that Christians stole the solstice celebrations they usually mix together their ideas of Roman, Germanic, Nordic, and Celtic winter celebrations into an anachronistic mash or impossibly conflicting claims. The method is to overwhelm people with their supposed "information." There is just too much data for the average person to absorb. Viewers and readers assume that the people that put the books or programs together must know what they are talking about since they seem to know so much.

It is more accurate to use the words attributed to Henry Wheeler Shaw: "It's folks knowing so much that ain't so."

The Roman Pagan festivals that the anti-Christmas crowd and the modern pagans claim to be the sources for Christmas are:
  • Sol Invictus
  • Juvenalia
  • Saturnalia
  • Brumalia
Nero ruled 54-68 A.D. (before his first shave?)
We've already dealt with the false claims about Sol Invictus. We've also already dealt with the misuse of the early Church Fathers.

Juvenalia

The claim about Juvenalia is usually that it was the Roman solstice or early January holiday where the celebration of the youth, singing carols, and gift giving came from. Claims like this are usually made by people who watched the History Channel's programs and their views of Juvenalia:
"Also around the time of the winter solstice, Romans observed Juvenalia, a feast honoring the children of Rome." HC
Juvenalia was actually instituted in 59 A.D. by Emperor Nero to celebrate his first shave at the age of 21.

In other words, he was no longer a child, but an adult. Juvenalia was not a celebration of youth, but of coming out of adolescence to be a real man.

In this article I am listing sources instead of copying the quotes because they are long, but please don't gloss over what the source says. Go to it and read it.  Read each of them.

We can go back to Tacitus (56 – 117 AD), the earliest historian who recorded the invention of Juvenalia. Tacitus was 2 or 3 years old when Nero celebrated his Juvenalia.

Tacitus  records Nero's creation of Juvenalia in his Annales, XIV.15-16 [English/Latin Parallel]  XV.33 [English/Latin Parallel]  XVI.21 [English/Latin Parallel]

Again, no particular date, nothing about a childhood celebration or gift giving. Nero did command his people to sing or perform lewd songs and acts in the theaters he had constructed for this occasion.

Next is Suetonius (c. 69 – c. 122 AD) [roughly contemporary with Tacitus], who wrote in his The Lives of the Twelve Caesars, [English/Latin] but gives only a very brief account, stating nothing about the date of Nero's beard shaving party, nor about any child's gathering or gift giving.

Born almost 100 years after the Nero invented Juvenalia, Cassius Dio (c. 150 – 235 AD) gives a description that is more detailed than that of Tacitus or Seutonius in his Roman History 62.19-21 [Greek Text][English Text] Found in Vol. VIII of the Loeb Classical Library edition, 1925 LXI:19-21, pp. 77-82.

No date for Nero's Juvenalia is mentioned by Cassius Dio. He does mention that Nero had theaters constructed for the event. He also mentions that Nero forced people from the high end of society in to humiliating and lewd acts in honor of the emperor’s first shave, which they did because they had a not unreasonable fear that Nero would kill them if they displeased him.

 Dio also writes that Domitian (51 – 96 AD, emperor from 81-96)gave Juvenalia games but assigns no date.

So, now we are 175 years after Nero instituted Juvenalia, and we have no date of the year, no mention that this festival is for the good of children, and no mention of gift giving. We do have the fact that Nero constructed theaters for this celebration and commanded performances that included a singing competition. And, of course, Nero was declared the best singer of all.

The choice of December 25th and January 6th for the Christmas observance is already established by the end of the 2nd century AD.

 Lexicographer William Smith's 1870 Dictionary lists his next reference given of Juvenalia  to Sidonius Apollinaris, (430 -489 AD) Carmina XXIII.307, 428; but a search of this document came up without results. Perhaps someone else can help finding more on this particular document. The Latin is available here.

Augustan History, "The Three Gordians", 4 refers to three emperors in the early 3rd century who also instituted Juvenalia games. But these take place after the Church had already established the dates for the celebration of Christmas.


What can be said about Juvenalia is that no particular consistent day of the year or month is given for this festival, though a few Emperors tried to establish such a celebration both immediately after with Domitian, and more than a century after with the Gordian emperors. 

Singing was involved with Nero's debauched celebration. But then singing is associated with almost any celebration one could point to, including the birth of Christ. Do not forget the Angels singing to God in the presence of the Shepherds and the gifts of the Magai to the Christ Child.

The fact that singing was present at Christ's first Advent was not caused by Nero. It is indeed a perverse logic that would imply that the Gospel writers were trying to win the approval of Nero by including this feature of the Christmas Narrative to win approval of those who complied with Nero's edict under threat of death.

The earliest mention of Juvenalia with Christmas may come from Alexander Hislop's 1853 “The Two Babylons” an anti-Roman Catholic member of the Masonic Lodge. Hislop's work was popularized by Ralph Woodrow's 1966 “Babylon Mystery Religion.” Woodrow has now recanted and rejected the Biblical and historical errors of Hilsop which he had promoted in that work. 

Remember that Hislop is a main theological father of several Millerite and Campbelite groups like the Seventh Day Adventists, the Jehovah's Witnesses and also the Christadelphians.

 Conclusion 

The Roman texts that we were able to survey and to which most critics of Christmas refer actually say nothing about the date of Juvenalia. It has nothing to do with the date of Christmas nor does it have to do with the date of the Solstice. Those texts do point out that Juvenalia was not a child's festival nor a festival for children, but rather a "coming of age' celebration for an adolescent male into his manhood. There was theater with singing and acting. But it is not legitimate to claim the cause of Christmas carols is to be credited to Juvenalia because some Romans sang at that celebration.
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Wednesday, December 12, 2012

Redeeming Holy Days from Pagan Lies — Pagan Solstice Celebrations

Did Christianity Steal the Date of Pagan Winter Solstice Celebrations?

Part 1: The Mis-use of the Church Fathers

This article builds on what was established in the first two articles in this series. Please remember that these articles are not trying to establish what day or year Christ was actually born. These articles are written to demonstrate when the Christian Church chose dates, and to rebut the accusations that these dates were chosen in order to embrace or suppress pagan idolatry.

The first article looked at the early date at which the Christian Church had through its own Biblical and Liturgical reasoning established a particular date on which to celebrate the Birth of Christ. The dates chosen were based on when the Church understood the Creation took place, when the Conception of Christ took place, and when the Crucifixion of Christ took place. And as early as before the year 200 A.D. the Church Fathers had settled on either December 25th or January 6th. 
 
The fact that the early Church had established these calendar dates to celebrate the Birth of Christ by the close of the 2nd Century is important in understanding how and why from the time of the Reformation until now the modern efforts to discredit these dates by claims of pagan origins are false and misleading. 
 
The second article looked at the particular case of the pagan holiday of Sol Invictus, “The Unconquerable Sun” or “The Invincible Sun” and showed from the actual historical documents and resources that this particular pagan holy day was a later invention dating from after the year 274 A.D. and probably even later than 354 A.D. We also saw that these sources may likely represent an attempt of pagans to usurp the Christian liturgical celebration of the Birth of Christ on the date of December 25th. 
 
A very common method of argument is that Christian Church Fathers also prove that the Christmas celebration is really stolen from  pagan solstice festivals. 
 
Examples of this are:

Increase Mather's 1687 A TESTIMONY Against several Prophane and Superstitious CUSTOMS, Now Practised by some in New-England (ch. 3, par. 3)
Increase Mather was a rabid anti-Catholic Puritan responsible for burning witches in Massachusetts.
Paul Ernst Jablonski's 1754 Institutiones historiae christianae antiquioris. 
 
Alexander Hilsop's 1858 The Two Babylons: or The Papal Worship Proved to be the Worship of Nimrodand His Wife. (ch. 3, section 1)
Hilsop's work helped form the theology of the Seventh Day Adventists, the Jehovah's Witnesses and strongly influenced several Millerite groups.
Joseph Martin McCabe's 1903 Augustine and His Age (pages 128ff)
McCabe was a man who fell from faith in Christ and spent most of his life writing against Christ, Christianity, and the Church. He was interested in discrediting Christianity so people would lose faith in God.
Will and Ariel Durant's 1950 The Story of Civilization - vol 4 (The Age of Faith) (ch. 4)

And others: like Hermann Usener and Bernard Botte.

The Church Fathers that are usually mentioned are Cyprian, Origen, Chrysostom, and Tertullian, and Augustine.

So, do the quotations from early Church Fathers prove that the Christmas celebration is really from pagan solstice celebrations? The quotations all these authors use, when they actually quote them, are very few. They are:

Cyprian/Pseudo-Cyprian

A text long thought to have been written by Cyprian is often quoted as linking Sol Invictus and the Solstice to the choice of December 25th. The text is titled De Pascha Computus (The Passover Computation). The authorship is unknown because text itself probably pre-dates Cyprian's baptism. Some date it to 243 A.D. This dating would also put the text before Aurelian's October Sol Invictus games and more than a century before the earliest recorded association of December 25th with the Sol Invictus celebration.

The passage is usually cited from the 1911 Catholic Encyclopedia's inaccurate translation:
"O, how wonderfully acted Providence that on that day on which that Sun was born . . . Christ should be born."
The ellipsis is significant. T. C. Schmidt points out a serious problem with this evidence. We'll keep the ellipsis to show only the translational problem first:

O the splendid and divine Providence of the Lord, that on that day, even at the very day, on which the Sun was made [factus], … Christ should be born [nasceretur].
With the language corrected there is nothing in this passage that connects the Birth of Christ with either the Solstice or the celebration of Sol Invictus. More to the point, the words left out in the ellipsis demonstrate that whoever originally made this citation with the ellipses knew he was misleading the reader. Here is the full passage:

O! The splendid and divine Providence of the Lord, that on that day, even at the very day, on which the Sun was made, 28 March, a Wednesday, Christ should be born. For this reason Malachi the prophet, speaking about him to the people, fittingly said: “Unto you shall the sun of righteousness arise, and healing is in his wings.” [Malachi 4:2]
 The Latin text is from chapter 19, p. 266 of De Pascha Computus.
 
The Passover Computation places Christ's birth on March 28, not the Winter Solstice. But more importantly, the day was Wednesday, the fourth day of the week. Wednesday is the day of the week that the Sun, Moon, and stars were created. “The very day” is “Wednesday” the fourth day of the week. Equating this with March 28 reflects the date of the year when the author believed the world was created.

Schmidt also points out that there is a small question as to whether nasceretur means “born” or “conceived.” But this is not really important to the issue here. Though there were many different dates that the early Church looked at, by the time this document was written, December 25th/January 6th were already widely established. What is important is the fact that this document does not support any claim that Cyprian/Pseudo-Cyprian thought that Christmas was based on the Solstice or the “birth of the sun.”

Tertullian of Carthage in Africa (c. 160 – c. 225 AD)

It is often stated that Tertullian had to assert that Sol was not the God of the Christians, as if this means that there was rampant solar worship that Christianity was competing against. 
 
The references given start with Tertullian's Apology 16. In his Apology Tertullian contrasts Christianity with all kinds of different forms of paganism in the world. In the 16th chapter he refutes Tacitus' claims against Christianity, for example; the cross is wood, so Christians therefore worship wood/trees; Christians face east to pray, therefore Christians worship the sun; Christians worship on the first day of the week, therefore they worship the sun. To this Tertullian replies:
[9] Others, again, certainly with more information and greater verisimilitude, believe that the sun is our god. We shall be counted Persians perhaps, though we do not worship the orb of day painted on a piece of linen cloth, having himself everywhere in his own disk. [10] The idea no doubt has originated from our being known to turn to the east in prayer. But you, many of you, also under pretence sometimes of worshipping the heavenly bodies, move your lips in the direction of the sunrise. [11] In the same way, if we devote Sun-day to rejoicing, from a far different reason than Sun-worship, we have some resemblance to those of you who devote the day of Saturn to ease and luxury, though they too go far away from Jewish ways, of which indeed they are ignorant.
The implication is that sun worship is a foreign thing to Roman north Africa, that it was typically thought to be a Persian notion. Further, Romans thought this facing east during prayer and praying on the first day of the week implied that Christians followed the Persian notion of sun worship. But using that particular day was no different than taking Saturday off for the Romans.

There is really nothing here to show that Christianity borrowed pagan sources for the celebration of Christmas. In fact, if the arguments that Mather and the others make were to be valid, Tertullian would have to be made to say that Christians cannot worship on Sunday because it is a pagan day dedicated to Sol. No where do we find anything like this until the time of the Puritans—who did away with day names for precisely this reason.

Next is Tertullians Against the Nations chapter 13, where he addresses the false charge that Christians worship the sun. There he states the same as in the Apology.
 
The fact that Tertullian or other Fathers of the Church had to defend the Church against the charge of worshiping the sun does not demonstrate that celebrating Christmas on December 25th is wrong. It says nothing about the solstice.

Origen of Alexandria (184-253)

Origen is often enlisted as support against the celebration of Christmas. We saw in the first article in this series that Origen's predecessor, Clement of Alexandria, had already shown that the celebration of Christ's birth on December 25th or January 6th was known in Alexandria. The claim is that Origen wrote against celebrating Christmas in his 8th Homily on Leviticus. Christmas is a celebration of a birthday. Therefore, Origen is made to oppose the celebration of Christ's birth (Lev. Hom. viii in Migne, P.G., XII, column 495 ).

In his 8th Homily on Leviticus Origen interpreted Leviticus 12 and 13, discussing purification after childbirth with the sacrifice of the two pigeons or two turtledoves for the newborn child. This sacrifice was necessary because of the sin of the newborn. Origen argued that no saint in Scripture rejoiced in the birth day of a son or daughter because of the need to purify the newborn from sin. In the Scriptures he could only find sinners like Pharaoh and Herod celebrating their births. And both of those men stained the celebration of their births with bloodshed. Origen argues further that the saints, like Jeremiah (Jeremiah 20:14–18), Job(Job 3:1–3), and David (Psalms 51:5) cursed the day they were born. These men uttered these words by the power of the Holy Spirit, so therefore baptism is absolutely necessary for the newborn.

Origen's recollection about birthdays in Scripture was not as accurate as it could have been. Abraham and Sarah both rejoice at the birth of the promised son, name him “laughter” both in admission to their own initial doubt of God's promise, and for the joy God had given them. They celebrate the birth and the weaning of that son (Genesis 21:1-8). Leah rejoicing at the birth of Judah (Genesis 29:35). Naomi, Ruth, and Boaz rejoice at the birth of Obed (Ruth 4:13-17). Hannah rejoices at Samuel's birth and gives an annual gift for Samuel in thanks for his birth (1 Samuel 2:1-11, 19). The Angel tells Zechariah that the birth of John the Baptizer will be a cause of joy to his parents and to many, including those who were there to celebrate his birth(Luke 1:14, 57-58). 
 
Besides the rejoicing over those births recorded in Scripture are the many times God draws a parallel between the joy of birth and the coming of God's kingdom and God's steadfastness from our birth: Psalm 71:4-6; Isaiah 46:3-4; 66:7-11; Micah 4:10; John 16:21.

Also, God's Word points out specifically that the Birth of the Messiah would be a cause for celebration and joy: Psalm 87; Isaiah 9:1-7; Micah 5:2-5, Zecheriah 2:10; The Wise Men of Matthew 2—with their gifts; and the Angels and the Shepherds of Luke 2.

So with Origen we can say these things: 1) he was not writing about the date of Christ's birth but about the necessity of baptism for naturally born sinners as exampled in Leviticus 12 and 13. 2) Origen may have thought birthday celebrations were to be avoided—but he did not stand on solid biblical grounds for that opinion.

In any case, the example from Origen does not demonstrate that the date of Christmas came from the Roman Solstice. Nor does it demonstrate that the practice of celebrating the Birth of Christ came from pagan solstice practices.

John Chrysostom of Constantinople (347–407)

This particular quotation is often referred to, very seldom quoted, and only from one source available now: The 1911 Catholic Encyclopediaarticle on Christmas. The title given in the article is "del Solst. Et Æquin." meaning “Concerning Solstices and Equinoxes”. The source for the article is given as “(II, p. 118, ed. 1588)”, which means nothing. The Opera Omnia of Migne's Patrologia Graeca does not list this document. 

Chrysostom wrote in Greek. The quotation from this unnamed 1588 source is in Latin with several parts missing:
"Sed et dominus noster nascitur mense decembris . . . VIII Kal. Ian. . . . Sed et Invicti Natalem appelant. Quis utique tam invictus nisi dominus noster? . . . Vel quod dicant Solis esse natalem, ipse est Sol iustitiæ."
"But Our Lord, too, is born in the month of December . . . the eight before the calends of January [25 December] . . ., But they call it the 'Birthday of the Unconquered'. Who indeed is so unconquered as Our Lord . . .? Or, if they say that it is the birthday of the Sun, He is the Sun of Justice."
If someone could find this document, I would greatly appreciate it. As it stands, at best it can only demonstrate that some people had started to talk about the “Birthday of the Unconquered” some years after Aurelian's Sol Invictus games of 274 A.D. and after the Pilocalean Calendar of 354 A.D. The dates for the celebration of Christmas had already been selected long before Aurelian.

From what is quoted the writer is not arguing that Christianity took the date of Christ's birth from the “Birthday of the Unconquered.” Nothing is mentioned about a solstice. And with so much missing, it is hard to know what this document is addressing.

Augustine

Augustine is usually referred to with the following:
“(Tract xxxiv, in Joan. In P.L., XXXV,1652) denounces the heretical identification with Sol” (from the 1911 Catholic Encyclopedia, same work as above).
This tractate on John 8:12 “ I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” The English translation is at CCEL.
But in this context it is not the false god “Sol” that Augustine names, but the Manichaean false doctrine:
The Manichæans have supposed that the Lord Christ is that sun which is visible to carnal eyes, exposed and public to be seen, not only by men, but by the beasts. But the right faith of the Catholic Church rejects such a fiction, and perceives it to be a devilish doctrine: not only by believing acknowledges it to be such, but in the case of whom it can, proves it even by reasoning. Let us therefore reject this kind of error, which the Holy Church has anathematized from the beginning. Let us not suppose that the Lord Jesus Christ is this sun which we see rising from the east, setting in the west; to whose course succeeds night, whose rays are obscured by a cloud, which removes from place to place by a set motion: the Lord Christ is not such a thing as this. The Lord Christ is not the sun that was made, but He by whom the sun was made. For “all things were made by Him, and without Him was nothing made.”
So, again, the evidence enlisted from the Church Fathers to prove that Christianity stole pagan solstice worship for Christmas comes up dry.

Roger Pearse points out: “In 401 AD, on Christmas day, Augustine (PL 46, 996) preaches a sermon discussing pagan customs on the same day:
“Stop these latest sacrileges, stop this craze for vanities and pointless games, stop these customs, which no longer take place in honour of demons but still follow the rites of demons … Yesterday, after vespers, the whole city was aflame with stinking fires; the entire sky was covered with smoke! If you make little of the matter of religion, think at least of the wrong that you do to the community. We know, brothers, that it is kids who have done this, but the parents must have let them sin.” [thus far Pearse's quote]
Notice that Augustine is focusing on the destruction of property, vandalism, and endangering lives with fire and smoke. Augustine's argument is: Even if you don't do these things to honor false gods/demons anymore, these vandalisms are still reckless and dangerous to life and property. They must stop.

Summary

There are other Church Fathers that are also enlisted in the effort to prove that Christians ought not to celebrate Christmas on December 25. But the Church Fathers discussed in this article are the most often cited. By seeing the quotations in context we can understand how little these writings have to do with the choice of date for Christmas, the pagan solstice, or with any Christmas festivities that we have inherited today.
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