their clergy. The quaint and inestimable Jeremy Taylor, referring in his Great Exemplar to the Gloria in Excelsis, or hymn sung by the angels on the plains of Bethlehem, says: 'As soon as these blessed choristers had sung their Christmas Carol, and taught the Church a hymn to put into her offices for ever in the anniversary of this festivity, the angels returned into heaven.' Milton also, in the twelfth book of Paradise Lost, thus alludes to what may be regarded as the first Christmas carol: 'His place of birth a solemn angel tells To simple shepherds, keeping watch by night; They gladly thither haste, and by a quire

In

Of squadron'd angels hear his carol sung.' process of time, these Christmas hymns became

CHRISTMAS CAROLS.

very much secularised, and latterly, were frequently nothing more than festal chants, sung during the revelries of the Christmas season. The earliest specimen which we possess of the medieval carol, belongs to this class, and is preserved in a manuscript in the British Museum. It is composed in Norman-French, and belongs to the thirteenth century. The same convivial quality characterises а 'sett of carols,' the earliest printed edition of these Christmas chants, published by Wynkyn de Worde in 1521. The Boar's Head' song, quoted in a subsequent article, occurs with others of a similar class in the collection referred to.

As with the generality of our popular ballads, we find the earlier specimens of Christmas carols often extremely rugged and unadorned in point of

Then, Lord, for Thy great grace,
Grant us the bliss to see thy face,
Where we may sing to Thy solace,

In Excelsis Gloria,

CHRISTMAS CAROLS,

attached to the village-church, make their rounds to the principal houses throughout the parish, and sing some of those simple and touching hymns. The airs to which they are sung are frequently no less plaintive and melodious than the words, and are often accompanied by instruments. The writer retains a vivid recollection of a carol which he heard sung, some years ago, on Christmas Eve by a detachment of the village choir, in front of a country-house in Devonshire, where he was at the time a visitor. The sweet and pathetic melody, which was both remarkably well and played, the picturesquesung ness of the group of singers, whose persons were only rendered visible, in the darkness of the night, by the light of one or two lanterns which they

carried, and the novelty and general interest of the scene, all produced an impression which was never to be forgotten. These Christmas-eve carols are very general in Devonshire, and the usual custom for the singers is to club the money which they receive on such occasions, and expend it in a social merry-making on Twelfth Day, a fortnight afterwards.

One or two poets of note have essayed carolwriting, among whom may be mentioned Bishop Hall and Robert Herrick, both belonging to the earlier half of the seventeenth century. And here, though we have already quoted so largely, we cannot refrain from introducing the following singularly beautiful effusion of Herrick, forming the first part of a poem, entitled the Star Song, written as a hymn for the Epiphany, but of which the first three stanzas, as here presented, are fully as applicable to Christmas. It glows with an imagery truly oriental:

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'A flourish of music: then follows the Song.
Tell us, thou clear and heavenly tongue,
Where is the Babe that lately sprung?
Lies he the lily-banks among?

Or say,
if this new Birth of ours
Sleeps, laid within some ark of flowers,
Spangled with dew-light; thou canst clear
All doubts, and manifest the where,

Declare to us, bright star, if we shall seek
Him in the morning's blushing cheek,
Or search the beds of spices through,
To find him out?'

These charming verses are introduced in a very beautiful Book of Christmas Carols, published in 1846, adorned with splendid illuminations from manuscripts preserved in the British Museum. The typography of the lyric in question is literally

bedded among a most lovely and characteristic group of fruits and flowers.

We find scarcely any traces of the singing of Christmas carols in Scotland, though from time immemorial it has been so universally prevalent, not only in England, but in France, Italy, and other countries of the continent. In England, at one time, it was customary on Christmas-day, more especially at the afternoon-service, to sing carols in churches, instead of the regular psalms and hymns. We are, moreover, informed that at the end of the service it was the usage on such occasions for the clerk in a loud voice to wish all the congregation A Merry Christmas and a Happy New-Year.

The Three Magi.

In connection with the birth of the Saviour, and as a pendant to the notice under Twelfth Day, or the Epiphany of the observances commemorative of the visit of the Wise Men of the East to Bethlehem (see vol. i. p. 61), we shall here introduce some further particulars of the ideas current in medieval times on the subject of these celebrated personages,

The legend of the Wise Men of the East, or, as they are styled in the original Greek of St Matthew's gospel, Mayo (the Magi), who visited the infant Saviour with pre

cious offerings, became, under monkish influence, one of the most popular during the middle ages, and was told with increased and elaborated perspicuity as time advanced. The Scripture nowhere informs us that these individuals were kings, or their number restricted to three. The legend converts the Magi into kings, gives their names, and minute account of their stature and the nature of their gifts. Melchior (we are thus told) was king of Nubia, the smallest man of the triad, and

a

THE THREE MAGI.

The barbaric pomp involved in this legend made it a favourite with artists during the middle ages. Our engraving is a copy from a circular plate of silver, chased in high-relief, and partly gilt, which is supposed to have formed the centre of a morse, or large brooch, used to fasten the decorated cope of an ecclesiastic in the latter part of the fourteenth century. The subject has been frequently depicted by the artists subsequent to this period. Van Eyck, Durer, and the German schools were par ticularly fond of the theme-the latest and most striking work being that by Rubens, who revelled in such pompous displays. The artists of the Low Countries were, probably, also biassed by the fact, that the cathedral of Cologne held the shrine in which the bodies of the Magi were said to be deposited, and to which the faithful made many pilgrimages, greatly to the emolument of the city, a result which induced the worthy burghers to distinguish their shield of arms by three crowns only, and to designate the Magi as the three kings of Cologne.'

It was to the Empress Helena, mother of Constantine the Great, that the religious world was indebted for the discovery of the place of burial of these kings in the far east. She removed their bodies to Constantinople, where they remained in the church of St Sophia, until the reign of the Emperor

he gave the Saviour a gift of gold. Balthazar was king of Chaldea, and he offered incense; he was a man of ordinary stature. But the third, Jasper, king of Tarshish, was of high stature, 'a black Ethiope,' and he gave myrrh. All came with many rich ornaments belonging to king's array, and also with mules, camels, and horses loaded with great treasure, and with multitude of people,' to do homage to the Saviour, 'then a little childe of xiii dayes olde.'

Emanuel, who allowed Eustorgius, bishop of Milan, to transfer them to his cathedral. In 1164, when the Emperor Frederick conquered Milan, he gave these treasured relics to Raynuldus, archbishop of Cologne, who removed them to the latter city. His successor, Philip von Heinsberg, placed them in a magnificent reliquary, enriched with gems and enamels, still remaining in its marble shrine in the cathedral, one of the chief wonders of the noble

acted for opening the doors of the chapel, which is then lighted with lamps, producing a dazzling effect on the mass of gilded and jewelled sculpture, in the centre of which may be seen the three skulls, reputed to be those of the Magi. These relics are enveloped in velvet, and decorated with embroidery and jewels, so that the upper part of each skull only is seen, and the hollow eyes which, as the faithful believe, once rested on the Saviour.

CHRISTMAS CHARITIES.

er.melchior

The popular belief in the great power of intercession and protection possessed by the Magi, as departed saints, was widely spread in the middle ages. Any article that had touched these skulls was believed to have the power of preventing accidents to the bearer while travelling, as well as to counteract sorcery, and guard against sudden death. Their names were also used as a charm, and were inscribed upon girdles, garters, and fingerrings. We engrave two specimens of such rings, both works of the fourteenth century. The upper one is of silver, with the names of the Magi engraved upon it; the lower one is of lead simply cast in a mould, and sold cheap for the use of the commonalty. They were regarded as particularly efficacious in the case of cramp. Traces of this superstition still linger in the curative properties popularly ascribed to certain rings.

Bishop Patrick, in his Reflections on the Devotions of the Roman Church, 1674, asks with assumed naïveté how these names of the three Wise MenMelchior, Balthazar, and Jasper-are to be of service, when another tradition says they were Apellius, Amerus, and Damascus; a third, that they were Megalath, Galgalath, and Sarasin; and a fourth calls them Ator, Sator, and Peratoras; which last I should choose (in this uncertainty) as having the more kingly sound.'

Born.-JESUS CHRIST, Saviour of the world; * Sir Isaac Newton, natural philosopher, 1642, Woolsthorpe, near Grantham; Johann Jacob Reiske, oriental scholar, 1716, Zorbig, Saxony; William Collins, poet, 1720, Chichester; Richard Porson, Greek scholar, 1759, East Ruston, Norfolk.

Died.-Persius, satiric poet, 62 A. D.; Pope Adrian I., 795; Emperor Leo V., the Armenian, slain at Constantinople, 820; Sir Matthew Hale, eminent judge, 1676; Rev. James Hervey, author of the Meditations, 1758, Weston Favell, Northamptonshire; Mrs Chapone, moral writer, 1801, Hadley, Middlesex; Colonel John Gurwood, editor of Wellington's Dispatches, 1854, Brighton.

CHRISTMAS CHARITIES.

We have already, in commenting on Christmasday and its observances, remarked on the hallowed feelings of affection and good-will which are generally called forth at the celebration of this anniversary. Quarrels are composed and forgotten, old friendships are renewed and confirmed, and a universal spirit of charity and forgiveness evoked. Nor is this charity merely confined to acts of kindness and generosity among equals; the poor and destitute experience the bounty of their richer neighbours, and are enabled like them to enjoy themselves at the Christmas season. From the Queen downwards, all classes of society contribute their mites to relieve the necessities and increase the comforts of the poor, both as regards food and raiment. Even in the work-houses-those abodes of

*We place here this record of the Saviour's birth in accordance with the popular belief, which assigns the 25th of December as the date of that event. The reader will find the question discussed under the article on Christmasday.

CHRISTMAS DECORATIONS.

short-commons and little ease the authorities, for once in the year, become liberal in their housekeeping, and treat the inmates on Christmas-day to a substantial dinner of roast-beef and plum-pudding. It is quite enlivening to read the account in the daily papers, a morning or two afterwards, of the fare with which the inhabitants of the various work-houses in London and elsewhere were regaled on Christmas-day, a detailed chronicle being furnished both of the quality of the treat and the quantity supplied to each individual. Beggars, too, have a claim on our charity at this season, maugre all maxims of political economy, and must not be turned from our doors unrelieved. They may, at least, have their dole of bread and meat; and to whatever bad uses they may possibly turn our bounty, it is not probable that the deed will ever be entered to our discredit in the books of the Recording Angel. Apropos of these sentiments, we introduce the following monitory lines by a wellknown author and artist:

SCATTER YOUR CRUMBS.

BY ALFRED CROWQUILL.

Amidst the freezing sleet and snow,
The timid robin comes;

In pity drive him not away,
But scatter out your crumbs.

And leave your door upon the latch
For whosoever comes;
The poorer they, more welcome give,
And scatter out your crumbs.

All have to spare, none are too poor,
When want with winter comes;
The loaf is never all your own,

Then scatter out the crumbs.

Soon winter falls upon your life,
The day of reckoning comes:
Against your sins, by high decree,

Are weighed those scattered crumbs.

In olden times, it was customary to extend the charities of Christmas and the New Year to the lower animals. Burns refers to this practice in 'The Auld Farmer's Address to his Mare,' when presenting her on New-Year's morning with an extra feed of corn:

'A guid New-year, I wish thee, Maggie! Hae, there's a ripp to thy auld baggie !' The great-grandfather of the writer-a small proprietor in the Carse of Falkirk, in Scotland, and an Episcopalian-used regularly himself, every Christmas-morning, to carry a special supply of fodder to each individual animal in his stable and cow-house. The old gentleman was wont to say, that this was a morning, of all others in the year, when man and beast ought alike to have occasion to rejoice.

CHRISTMAS DECORATIONS.

The decking of churches, houses, and shops with evergreens at Christmas, springs from a period far anterior to the revelation of Christianity, and seems proximately to be derived from the custom prevalent during the Saturnalia of the inhabitants of Rome ornamenting their temples and dwellings with green boughs. From this latter circumstance,