Dear readers,
The Origin of Christmas
Origin of Christmas - The Traditions and ControversiesFor today's Christian, the origin of Christmas is, and should be, the birth of Jesus Christ as recorded in the Bible. Nothing more and nothing less. However, most of what we witness on December 25th each year has absolutely nothing to do with that blessed day, which probably occurred in late summer or early fall about 2,000 years ago. In fact, most of the customs and traditions of Christmas actually pre-date the birth of Jesus, and many of them are downright deceptive in their meaning and origin. Here are a few examples: The date of December 25th probably originated with the ancient "birthday" of the son-god, Mithra, a pagan deity whose religious influence became widespread in the Roman Empire during the first few centuries A.D. Mithra was related to the Semitic sun-god, Shamash, and his worship spread throughout Asia to Europe where he was called Deus Sol Invictus Mithras. Rome was well-known for absorbing the pagan religions and rituals of its widespread empire. As such, Rome converted this pagan legacy to a celebration of the god, Saturn, and the rebirth of the sun god during the winter solstice period. The winter holiday became known as Saturnalia and began the week prior to December 25th. The festival was characterized by gift-giving, feasting, singing and downright debauchery, as the priests of Saturn carried wreaths of evergreen boughs in procession throughout the Roman temples. Variations of this pagan holiday flourished throughout the first few centuries after Jesus Christ, but it probably wasn't until 336 AD that Emperor Constantine officially converted this pagan tradition into the "Christian" holiday of Christmas.
The Sun god (Surya Dev)
25 December was also associated with Mithras, as he was Sun god.
The Catholic liturgist Mario Righetti (in addition to Duchesne and also Cullman) held that:
After the peace of the Church of Rome, to facilitate the acceptance of the faith by the pagan masses, found it convenient (sic) to institute the 25th of December as the feast of the temporal birth of Christ, to divert them from the pagan feast, celebrated on the same day in honour of the "Invincible Sun" Mithras, the conqueror of darkness (fn 74, II, p. 67 quote also in Bacchiocchi, From Sabbath to Sunday, Pontifical Gregorian University Press, Rome, 1977, p. 260).
Thus, Mithras was the god of the festival of the solstice on 25th December, which followed immediately on from the Saturnalia. With this deity, we see Sunday worship emerge in Rome.
The dedications to Mithra was as Soli invicto Mithrae or the Invincible Sun – the Unconquered Sun as Frazer terms it (p. 304). It was also related to him as Sol Invictus Elagabal in the public form of the religion.
The term Father was a rank held by the priests of Mithra. The term is forbidden to Christians (Mat. 23:9). It entered Christianity with the Mystery cults.
What actually occurred was that the original calendars of the Roman system began the week on Saturday and were in use in the first years of the Augustan era (27 BCE to 14 CE) following the discovery of the calendar of Nola (cf. A Degrassi, fn. 26, p. 104; cf. Bacchiocchi, ibid., p. 244). This structure appears to be related to the system of Mithras (as we know from the Epicurean Celcus (c. 140-180 CE) where the Sun occupied the highest place on the ladder of ascent through the seven gates of the Mithraic ladder from Saturn to the Sun. This is classic Shamanism and is practiced by animistic religion throughout the world. In Origen Contra Celsum, 6,21-22 we see that Celsus lists the planets in the reverse order enabling the Sun to occupy the significant seventh position.
We later see this system emerge as the eight-day symbolism in the Roman system for the week beginning on Saturn’s day or Saturday and ending with the day of the Sun or Sunday, which was always a holiday. The planetary week was also not in the accepted order of the planets and people could not account for the difference (cf. Plutarch Complete Works, III, p. 230; cf. Bacchiocchi, ibid., p. 246).
The differences can be seen also by comparison with the Ziggurat of the Babylonian system and the seven levels of ascent to the Moon god there (cf. the paper The Golden Calf (No. 222)).
The statement of Tertullian (Ad Nationes, 1, 13, ANF, III, p. 123), attempts to refute the charge of Sun-worship. Tertullian admits that, by then, Christians had commenced praying towards the east and made Sunday a day of festivity. He directly places the responsibility for Sunday worship over the Sabbath on the Sun-worshipping cults where he says they selected its day in preference to the previous day of the week (i.e. the Sabbath or Saturday) (cf. Bacchiocchi, pp. 248-249). However, by then, they were both worshipping on that day as well as the Christian Sabbath.
Prayer to the Sun in the east
Apparently, prayer to the east originated by prayer towards Jerusalem as Irenaeus mentions being the custom of the Ebionites (Adv. Her., 1,26, ANF, I, p. 352). By the time of Clement of Alexandria and Origen, we see the orientation to be towards the source of light that dispels the darkness of the night although Clement still mentions the ancient temples (Stromateis, 7,7,43, GCS, 3, 32; cf. Bacchiocchi, p. 255).
Bacchiocchi makes it clear that the association between the Christian Sunday and the pagan veneration of the day of the Sun is not explicit before the time of Eusebius (c. 260-340 CE). Although previous writers associated him as true light and sun of justice, no deliberate attempt prior to Eusebius was made to justify Sunday observance by means of the symbology of the day of the Sun (ibid., p. 261).
The process thus entered Christianity by means of the earlier December festival, which was originally derived from the worship of Saturn and Opis in the Saturnalia, and its association with the Heavenly Virgin or Mother goddess and her infant child.
The gospels say nothing as to the day of Christ’s birth and the early Church did not celebrate it.
The custom of celebrating Christ’s birth began in Egypt, being derived from the Mother goddess cult there, and the Christians there celebrated it on 6 January. By the fourth century it had become generally established in the East (Frazer, v, p. 304). The western church had never recognised 6 January as the true date and, in time, its decision was accepted by the eastern church. At Antioch this change was not introduced until about 375 CE (Frazer, ibid.).
The origin of the practice is plainly recorded by the Syrian Christians as we see from Frazer quoting also Credner and Momsen and also Usener (v, pp. 304-305).
The reason why the fathers transferred the celebration of the sixth of January to the twenty fifth of December was this. It was a custom of the heathen to celebrate on the same twenty-fifth of December the birthday of the Sun, at which they kindled lights in token of festivity. In these solemnities and festivities the Christians also took part. Accordingly when the doctors of the Church perceived that the Christians had a leaning to this festival, they took counsel and resolved that the true Nativity should be solemnized on that day and the festival of the Epiphany on the sixth of January. Accordingly, along with this custom, the practice has prevailed of kindling fires till the sixth.
Thus, the Saturnalia led up to the solstice when presents were given to children from 23 December or now Christmas Eve on 24 December in the Gregorian calendar. The rites of the solstice then took over from the original Saturnalia but the period then became lengthened from three to seven days to which was added the twelve days.
When we count five days from 25 December we come to 31 December from which some of the Celts and Germans begin the count. The addition of St Stephen’s Day (or Boxing Day) brings the five-day period from 27 December in line to 1 January.
The pagan origin of Christmas is also evident in Augustine when he exhorts his brethren not to celebrate this solemn day like the heathen on account of the Sun but on account of him who made the Sun (Augustine Serm., cxc, 1; in Migne Patriologia Latina, xxxviii, 1007). Leo called the Great likewise rebuked the pestilent belief that Christmas was solemnised because of the birth of the new Sun, and not because of the nativity of Christ (Frazer, ibid.; cf. Leo the Great Serm., xxii (al xxi) 6 and Migne, liv, 198).
However, by then, it was a hopeless cause. The entire system was endemic to Christianity and the Mother goddess cult was entrenched.
Frazer says:
Thus it appears that the Christian Church chose to celebrate the birthday of its Founder on the twenty-fifth of December in order to transfer the devotion of the heathen from the Sun to him who was called the Sun of Righteousness (p. 305).
There was a theory put forward by one Mgr Duchesne that 25 December arose from the conformity with the equinox on 25 March and this was the day on which Christ was killed and also on which his mother conceived. This digs an even deeper pit because 25 March was indeed initially adopted in Africa and elsewhere as the date of the crucifixion. However, it was on a Sunday in the only year that 14 Nisan could have fallen on 25 March. It is thus destructive to the theory. Moreover, 25 March is associated with the festival of the god Attis as Frazer notes in his footnote to page 305. We will examine this in the sections below.
Makar Sanktranti and Uttarayan
Makar Sankranti coincides with the beginning of the Sun's northward journey or the movement of the Sun to the Northern hemisphere(Uttarayan); it is the most auspicious day in the Hindu calendar. Falling on the 15th January. This day has a very special implication because the day and night on Makar Sankrant are of precisely of equal hours. This day is celebrated as a festival right from the times of the Aryans. Makar accurately means "Capricorn" and Sankranti is the day when the Sun changes it's position from one sign of the Zodiac to the other. Even though Sankranti comes every month, but in the month of "Magha" (January) auspicious it coincides with the crop season and marks the end of the winter season and then celebrated largely.
Meaning of Uttarayana (Makar Sankranti) :Uttar-Ayan (Northern-Arrival of the Sun)----Uttrayana marks the end of a long winter with the return of the sun tothe Northern Hemisphere and hence the name Uttarayan.Makara Sankranti: In terms of Zodaic sign, on this day, the sun makes atransition to Capricorn from Sagittarius----Agriculturual Importance:Around this time winter (Kharif) crops are ready and are reaped.Celebrated on:14th January, every year.How is it celebrated in Gujarat:Kite flying:One of the most celebrated festivals of Gujarat. People in large numbersgather on terraces, grounds to fly kites of various colors, sizes and shapes tocelebrate Uttrayana, the welcome to the sun after the cold winter months. Theatmosphere at the festival is electrifying-glass strengthened threads of theIndian fighter kites are matched against each other in the air (act called "paich ladava-no"or dual), and the kite fighter who cuts the other thread is thevictor.It is celebrated all over Gujarat but the excitement runs highest atAhmedabad, Surat (known particularly for the strong string which is made byapplying glass powder on the row thread to provide it a cutting edge) Nadiadand Vadodara. To be in any one of these places during this festival is to feelthe heart and pulse of Gujarat and its people.The excitement continues with the onset of night. As the sun sets and darknesshovers over, youngsters continue competing each other in supremacy in thesky, now with the paper lanterns tied to their kite-strings. These lanterns
known as tukkal swaying at the mild stroke of wind presents a lovely imagewhile some try to cut off these tukkals and enjoy the fun.The fun continues on the next day too. 15th January is called "VaasiUttrayana". During this day, people still continue kite flying fun. Most of thepeople try to use up all their kites and threads, but, many kids would savethem for next year’s pre-Uttrayana kite-flying. (Pre-Uttrayana - most of thepeople start the warm-up by 1st week of January and are geared up for 14thJan)The festival draws expert kite-makers and flyers not only from cities of Indiabut also from around the world. Designer's Kites of infinite variety aredisplayed at the venue. Gujarat Tourism also hosts the International KiteFestival drawing crowds to witness the show of eminent kitists from manystates and countries. This International Kite Festival is always held atAhmedabad on January 14, to coincide with the festival of Uttarayan or MakarSankranti.Harvest:In an economy which is purely agricultural, domestic animals are not forgottenand grass is freely distributed to the village cattle. Uttarayan, thus, becomes aharvest festival in the true sense of the term.In Gujarat grain from the new harvest is used to cook 'khichdo'. Typical foodlike Undiya, sugar cane juice and local sweets are served to celebrate the day.Cows and trees are also offered pujan since man's existence depends on them.And of course, there are sweets too: Tal-Sankdi (made from sesame seeds),Chiki (made from peanuts) and mamra-n-ladvaa.Celebrations in other parts of India:North India:Lohri - the popular bonfire festival of North India is celebrated on 13th Januaryevery year. As the date of Lohri is decided according to the position of the sunits date remains fixed. Lohri marks the coldest day of winter.East India:Gangasagar Mela is the largest fair celebrated in West Bengal. This fair is heldwhere the Ganga and the Bay of Bengal form a nexus. Hence the nameGangasagar Mela.
South India:It is celebrated as a three-day festival and the fourth day is a day for outdoorsand excursions.Bhogi Pongal (Day-1):It is usually meant for domestic activities and of being together with the familymembers. On this day before sunrise a huge bonfire is lit in front of the housesSurya Pongal (Day-2):The "Puja" of the Sun God starts after the auspicious moment of the birth ofthe new month Thai. Prayers are rendered to the Sun God to seek hisbenedictions.Mattu Pongal (Day-3):Festival of cattle. To the village people cow, the giver of milk and the bullwhich draws the plough in the fields are very valuable and therefore thefarmers honor their dumb friends by celebrating it as a day of thanks-giving tothem.This day is also known by the name of Kanu Pongal when colored balls ofcooked rice are placed in the open air by girls for the birds and crows to eat.With each ball of rice that the sister makes she prays for her brother'shappiness and the brothers and sisters wherever they may be remember eachother.Tamil Nadu:Thai Pongal is a harvest festival - the Tamil equivalent of Thanksgiving. It isheld to honor the Sun, for a bountiful harvest. Families gather to rejoice andshare their joy and their harvests with others. Thai Pusam occurs on January 31a fortnight before the Mahasivarathri which is on February 14th, 2002.Celebrating in BayArea:Since celebrating this festival mainly involves kite-flying and having energybars(tal-sankdi, chiki, mamra-na-ladvaa), it can be celebrated as half daypicnic in park or at bay (weather permitting).You can buy kites from walmart, target, kmart or frys (!!!) or amazon rangingfrom $8 to $20. Try making an Indian-kite (use plastic instead of paper). It isvery simple to make and needs less wind to fly as compared to Chinese orAmerican kites. You can use any nylon thread. Many stores (try Albertson) carrykite-flying spool (it is exactly a firki --- nylon string-spool).
known as tukkal swaying at the mild stroke of wind presents a lovely imagewhile some try to cut off these tukkals and enjoy the fun.The fun continues on the next day too. 15th January is called "VaasiUttrayana". During this day, people still continue kite flying fun. Most of thepeople try to use up all their kites and threads, but, many kids would savethem for next year’s pre-Uttrayana kite-flying. (Pre-Uttrayana - most of thepeople start the warm-up by 1st week of January and are geared up for 14thJan)The festival draws expert kite-makers and flyers not only from cities of Indiabut also from around the world. Designer's Kites of infinite variety aredisplayed at the venue. Gujarat Tourism also hosts the International KiteFestival drawing crowds to witness the show of eminent kitists from manystates and countries. This International Kite Festival is always held atAhmedabad on January 14, to coincide with the festival of Uttarayan or MakarSankranti.Harvest:In an economy which is purely agricultural, domestic animals are not forgottenand grass is freely distributed to the village cattle. Uttarayan, thus, becomes aharvest festival in the true sense of the term.In Gujarat grain from the new harvest is used to cook 'khichdo'. Typical foodlike Undiya, sugar cane juice and local sweets are served to celebrate the day.Cows and trees are also offered pujan since man's existence depends on them.And of course, there are sweets too: Tal-Sankdi (made from sesame seeds),Chiki (made from peanuts) and mamra-n-ladvaa.Celebrations in other parts of India:North India:Lohri - the popular bonfire festival of North India is celebrated on 13th Januaryevery year. As the date of Lohri is decided according to the position of the sunits date remains fixed. Lohri marks the coldest day of winter.East India:Gangasagar Mela is the largest fair celebrated in West Bengal. This fair is heldwhere the Ganga and the Bay of Bengal form a nexus. Hence the nameGangasagar Mela.
South India:It is celebrated as a three-day festival and the fourth day is a day for outdoorsand excursions.Bhogi Pongal (Day-1):It is usually meant for domestic activities and of being together with the familymembers. On this day before sunrise a huge bonfire is lit in front of the housesSurya Pongal (Day-2):The "Puja" of the Sun God starts after the auspicious moment of the birth ofthe new month Thai. Prayers are rendered to the Sun God to seek hisbenedictions.Mattu Pongal (Day-3):Festival of cattle. To the village people cow, the giver of milk and the bullwhich draws the plough in the fields are very valuable and therefore thefarmers honor their dumb friends by celebrating it as a day of thanks-giving tothem.This day is also known by the name of Kanu Pongal when colored balls ofcooked rice are placed in the open air by girls for the birds and crows to eat.With each ball of rice that the sister makes she prays for her brother'shappiness and the brothers and sisters wherever they may be remember eachother.Tamil Nadu:Thai Pongal is a harvest festival - the Tamil equivalent of Thanksgiving. It isheld to honor the Sun, for a bountiful harvest. Families gather to rejoice andshare their joy and their harvests with others. Thai Pusam occurs on January 31a fortnight before the Mahasivarathri which is on February 14th, 2002.Celebrating in BayArea:Since celebrating this festival mainly involves kite-flying and having energybars(tal-sankdi, chiki, mamra-na-ladvaa), it can be celebrated as half daypicnic in park or at bay (weather permitting).You can buy kites from walmart, target, kmart or frys (!!!) or amazon rangingfrom $8 to $20. Try making an Indian-kite (use plastic instead of paper). It isvery simple to make and needs less wind to fly as compared to Chinese orAmerican kites. You can use any nylon thread. Many stores (try Albertson) carrykite-flying spool (it is exactly a firki --- nylon string-spool).
Is there any connection between these festivals?
~ Souvik
